Hexapla in Genesin & Exodum: THAT IS, A sixfold commentary upon the two first Books of Moses, being GENESIS and EXODUS. WHEREIN THESE TRANSLATIONS are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latin. 4. Pagnine. 5. Montanus. 6. junius. 7. Vatablus. 8. The great English Bible. 9 The Geneva edition. And 10. The Hebrew original. Together with a sixfold Use of every Chapter, showing 1. The Method or Argument: 2. The diverse readings: 3. The explanation of difficult questions and doubtful places: 4. The places of doctrine: 5. Places of confutation: 6. Moral observations. In which work, about three thousand Theological questions are discussed: above forty Authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbins, Pererius out of the Fathers, or Marlorat out of the new Writers, have in their learned Commentaries collected. Now the fourth time imprinted, with the Author's corrections before his death. By ANDREW WILLET, Minister of the Gospel of jesus Christ. JOHN 5.46, 47. Moses wrote of me: but if you believe not his writings, how shall ye believe my words? LONDON, ¶ Printed by john Haviland, and are sold by james Boler at the sign of the Marigold in Paul's Churchyard. 1633. Hexapla in Genesin, THAT IS, A SIXFOLD COMMENTARY UPON GENESIS: Wherein six several Translations, that is, the Septuagint, and the Chalde, two Latin, of Hierome, and Tremelius: two English, the Great Bible, and the Geneva Edition are compared, where they differ, with the Original, Hebrew, and Pagnine, and Montanus interlineary interpretation: TOGETHER WITH A SIXFOLD USE of every Chapter, showing 1. The Method or Argument: 2. the diverse readings: 3. the explanation of difficult questions and doubtful places: 4. the places of doctrine: 5. places of confutation: 6. Moral observations: WHEREIN, ABOVE A THOUSAND THEOLOGICAL questions are discussed: and is comprised together, whatsoever worthy of note, either Mercerus out of the Rabbins, Pererius out of the Fathers, Marlorat out of the new Writers, have in their learned Commentaries collected. Divided into two Tomes, and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit. Now the third time revised, corrected, and with diverse additions enlarged. By ANDREW WILLET, Minister of the Gospel of jesus Christ. JOHN 5.46, 47. Moses wrote of me: but if you believe not his writings, how shall ye believe my words? AMBROS. EPIST. 41. Deambulabat Deus in Paradiso, etc. & nunc deambulat in Paradiso Deus, quando Scripturas lego: Paradisus Genesis, in quo virtutes pullulant Patriarcharum: Paradisus Deuteronomium, in quo germinant legis praecepta. God sometime walked in Paradise, etc. and now God walketh in Paradise, when I read the Scriptures: Genesis is a Paradise wherein the virtues of the Patriakes do branch forth: Deuteronomie is a Paradise, wherein the precepts of the Law do sprout forth. LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and JONAH MAN, 1632. TO THE HIGH AND MIGHTY, RIGHT VIRTUOUS AND MOST CHRISTIAN PRINCE, King JAMES, our dread Sovereign, by the grace of God, King of Great Britain, of France, and Ireland, Defender of the Christian faith. MOST gracious Sovereign, as under the shadow of your Highness' great and mighty tree, Deut. 4. v. 18. I mean your Princely and peaceable government, the goodly beasts of the field, honourable and great persons do solace themselves, so the fowls of heaven, and the little birds, Synopsis papismi, ad Regiam Majestatem: and the antilogy or counterplea. Ecclesia triumphans ad sereniss. Reginam Antithesis doctrinae Evangelicae & Pontificiae ad Henricum Principem. do sit and sing in the branches thereof, and there build their nests, and lay their young: and I among the rest, have brought forth my implumed and unfeathered birds, those imperfect works, which heretofore I have dedicated to your excellent Majesty, and now this, which wanteth but the wings of your Highness' favour to fly abroad. To your pious and sacred Majesty therefore, I here present this absolute Tractate upon Genesis, such as hath not been yet (in respect of the order, matter, and manner) set forth upon this book: wherein whatsoever questions of weight are discussed, and other necessary matters added, as the short preface following showeth. This my third work to your highness, I here in all humility exhibit and offer, as an unfeigned pledge of our hearty joy, for the joyful entrance of this third year of your Majesty's happy reign. This divine book of Genesis (as Ambrose advised Augustine, Epist 3. to read the Prophecy of Isaias, Augustine sendeth Volusianus to the Apostles writings) I would commend in the first place, as it is in order first, to be read of all the Scriptures: wherein are declared and set forth the beginning of the world, and the progress thereof: the punishment of the wicked, and rewards of the righteous: so many examples and enticements to virtue, such judgements and dehortations from sin▪ and the same so lively and effectual, ●s if they were now presently done before our eyes: as Augustine saith of this history of Genesis; I know not how, but as often as it is read, the hearer is so affected, as though the thing were even now effected. nescio quomodo, quotiescun que legitur, quasi nunc fire, ita afficit mentes audientium, serm. 77. This worthy history containeth the space of 2368. years, above half the age of the world, from the first to the second Adam. It insisteth principally in setting forth the life and acts of six honourable Fathers, Cor. 4.16. as stars among the rest, Adam, Noah, Abraham, Isaac, jacob, joseph: from all these your Majesty may receive somewhat: with Adam, who in Enos time, when religion decayed, taught his sons apart from the wicked, to call upon the name of God, your princely care must be, that you and your people, as separated from the superstition of the world, should worship the Lord more purely: with Noah God hath raised you up to bring rest and comfort to his Church: as another Abram, Noah signifieth rest. Abram, an high father. Isaac, laughter. jacob, ●a supplanter. joseph, added. the Lord hath made you an high Father: as Isaac to procure joy and laughter to the Church: as jacob, a supplanter of Popish superstition: as joseph, to add what is wanting in the Church, or Commonwealth. Much bound unto God, is this Church and Commonwealth, for your Highness' peaceable and religious government: that whereas we for our sins had deserved with Israel, neither to have King nor Church: Hosh. 10.3.8. as the Prophet Hoshea saith, We have no King, because we feared not the Lord: and again in the same place, the thorn and thistle shall grow upon their Altars: yet the Lord in mercy hath blessed us with both. We praise God for your princely virtues, your worthy clemency, equity, bounty, piety, which do shine in your Majesty, as the precious stones in the King of Tyrus garment: Ezech. 28. 1●. your gracious clemency is as a cordial unto this land, which having remitted some great offences, must needs pass by smaller trespasses. If David pardoned Shemeis railing, 2 Sam. 19.25. he could not but forgive Mephiboseths' negligence. Your princely peace made abroad, doth give us hope of a peaceable state at home: as David's favour toward Abner, a reconciled enemy, 1 Sam. 19.31. was a sign of grace to Barzillai, an ancient friend: what would we have more, your Majesty professeth to be a nourish-father to the Church, counting it one of your fairest styles, and had rather be loved of all, than feared: as Ambrose setteth forth the good Emperor Theodosius: 〈◊〉. 43. When he had command over all, he had rather expostulate as a father, than punish as a judge: Cum haberet supra omnes potestatem, quasi parens expostulare malebat, quam quasi judex punire, vincere volebat, non plectere, aequitatis judex non poenae arbiter: maluit sibi homines religione quam timore astringere, de obit. Theodos. he desired to win with lenity, not to force by extremity: an umpire of equity, not a decreer of severity: he would rather bind men by sacred religion, than servile subjection. Your Highness' Honourable equity is manifest, in that your Majesty professeth to love and honour the grave men, Prefat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 21. 2 Sam. 20.25. Phil. 1.18. Act. 15.39. and preachers of either opinions: as David did favour both Sadok and Abiathar, priests of diverse families: as Saint Paul did joy that Christ was preached, though by them that were of a contrary faction: as jacob had a right hand for Ephraim, and a left for Manasses: Paul and Barnabas jarred, yet both preached the Gospel: Cyprian and Cornelius differed in judgement, yet both pillars of the Christian faith: Chrisostome and Epiphanius disagreed, yet both enemies to the Arrians: Hierome and Ruffinus were divided, yet in the end were reconciled: I doubt not but all faithful, Theodoret. lib. 5.6.7. sound, and sober Preachers of the truth, are acceptable to your Majesty, as good Theodosius embraced Meletius, kissed his eyes and his lips, and made much of other faithful Pastors: as Valentinian reverenced Ambrose, who sending for him in his sickness, salutem sibi quandam venturam arbitrabatur, did think he saw health itself coming to him: Ambr. in obit. Valentinian. this love of the Emperor was not lost: Ambrose again requiteth it; quam meipsum pro tua obtulissem fide: how gladly would I have offered myself as in sacrifice for thy faith? as all your Highness' faithful Preachers are ready to do for your Majesty's health and life. Your princely bounty hath well appeared both toward the Church and Commonwealth, not in precept only, but in practice, as in the rare lifting up of subsidies, but in case of necessity: as Tiberius the Emperor was wont to say; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 99 aurum illud adulterinum esse, quod cum subjectorum lachrymis collectum esset: that it was adulterate gold, which pressed forth the subject's tears. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 34. Toward the Church your princely and fatherly care showeth itself, in that you would have sufficient provision made for the sustentation of the Pastors and Ministers: we shall not now need an Ebedmelek to make intercession for jeremy's food and maintenance: jerem. 38.9. nor yet that noble Earl Terentius, who having obtained a notable victory, Theodor. l. 4. cap 32. Pro ●e praesente senatus, hominumq●● praeterea viginti ●ilia vestem mut●verunt: orat. post redit. and being bidden of the Emperor Constantius to ask what he would, Templum pe●i●● pro or●hodoxis; did ask to have the Church restored to the orthodoxal teachers. We need no such mediators: (our times, God be thanked, are far more happy) neither yet as Tully saith, that twenty thousand made request and mourned for him: in a Monarchical state such suits are not fit, for Isocrates rule is to be held; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad Demonic. that as in a Democraty the popular state, so in a Monarchy the King only is to be admired. Your Christian Majesty, without such remembrances, out of your own princely heart can consider of the necessity and wants of Church Ministers: as Solomon, 1 Sam. 2. 3●. though he advanced Zadock, yet suffered Heli his posterity to have some of the Priests offices, to eat a morsel of bread: 2 King. 2●▪ ●. and josias granted the Priests of the high places to eat bread among their brethren, who much more cared for the Priests of the altar. Lastly, your Christian piety is evident, in taking care, that all the Churches in your Majesty's dominions be planted with good Pastors: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 43 to increase the number of them: not to suffer it to be impaired or decreased: to thrust in labourers into Christ's harvest, and to thrust out loiterers: to supply the one, and employ the other: that none be permitted to stand idle in the market place, that would labour quietly in the Lord's vineyard, nor yet occasion be given to such, to say as Sisinnius answered Chrisostome, Ego tibi mercedem dabo si me tanto labore liberaveris. Socrat. lib 6. cap. 20. that would have enjoined him silence: I will give you a reward to ●ase me of so great a labour. Your Majesty in your princely wisdom knoweth how for the common utility to bear with some men's infirmity, as fathers (as Augustine saith,) do bear with their sons whiles they are children, or sick, qu●mad modum parents a filiis, vel pueris, vel aegrotis multa patiuntur, donec pueritia vel aegritudo transeat. de serm. in monte. 34. till their infancy or infirmity be over. May I now use to your princely person the words of the kingly Prophet, Prosper with thy glory, (O glorious Prince) ride upon the word of truth, Psal. 45▪ 4. and of meekness and righteousness: Meekness well becometh the word of truth, the Gospel of Christ, toward your faithful subjects: justice and righteousness against the adversaries of truth in the land, and your right hand shall teach you terrible things, in rooting out all idolatry and superstition, and rejecting all confused motions for a babylonical Toleration: for this your Majesty's faithful service in earth, Socrat. lib. 7.23. we will not presume to say as Nestorius to the Emperor: Mihi ô Imperator terram ●u●haereticis purgatam tribue, & ego tibi coelum retribuam: Give unto me the earth purged of heretics, and I will give thee heaven. But Christ jesus shall say, Matth. 25. 2●. Well done good servant and faithful, thou hast been faithful in a little, I will make thee ruler over much; enter into thy Master's joy. Thus I end, with that cheerful acclamation to your Majesty, which the Council of Chalcedon sometime used to Leo and Cyrillus, the names only changed, Vivat Iacobus multos annos, vivat Imperator, omnes ita credimus: jacobus sic credit, sempiterna sit memoria jacobi. Your Majesty's most loyal and obedient subject, ANDREW WILLET. ¶ CERTAIN DIRECTIONS TO THE READER TO BE OBserved in the reading of this Book. CHristian Reader, seeing God hath called us the Ministers of the glorious Gospel of jesus Christ, not to stand idly in the market place, but to labour in his vineyard, some in one work, some in another, I think no labour better bestowed, than in setting forth the word of God, both by preaching and writing: as S. Peter toucheth both: of the first he saith, I think it meet, as long as I am in this Tabernacle to stir you up by putting you in remembrance: of the second: 2. Peter ●. 13.●● I will endeavour therefore always, that ye also may be able to have remembrance of these things after my departure. That time therefore, which others spend, some in following their pleasures, some in ambitious suit of preferment, some in attending their profit, I find most comfort to employ after this manner: for if that heathen Orator did profess: that he did bestow as much time in humane studies as others took in following their business, quis mihi jure succenseat, si quantum caeteris ad res suas obeundas, quantum ad festos dies judorum celebrandos, quantum ad alias voluptates conceditur temporis; quantum alij tribuunt in tempestivis conviviis, quantum denique aleae, quantum pilae, tantum egomet mihi ad haec studia recolenda sumpsero. Tull. orat. pro Archi. poeta. some in celebrating festival days▪ some in pleasure, some in feasts and banquets, some in plays & games. Much more should we prefer the divine study of the Scriptures, before all worldly pleasures and commodities whatsoever. I know that these labours of mine shall find many hard Censors, as my other travails before; some have not forborn in public assemblies to tax me & my writings, some in private corners have spoken their pleasures: of such I say with the Apostle: I would know, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the speech, of them which are puffed up, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power: 1. Cor. 4. ●● as the same Apostle elsewhere saith, they understand not, that they measure themselves by themselves, and compare themselves with themselves. But as Hierome saith: he which carpeth other men's writings: when he cometh to write himself, 2 Cor. 10. ●● and setteth foot to foot, then will he sweat, and tug, and find great difference between public writing, and private carping. si ad libros venerit & pedem pedi contulerit, tunc haerebit, tunc sudabit, tunc intelliget aliam viam fori esse, aliam triclinij Hieron. ad Domin. In this work I have abridged the learned commentaries of Mercerus and Pererius, and of others, that have written upon Genesis, taking the best and leaving the worst: Pererius hath taken great pains in this argument, though he have many slips in history and not a few errors for doctrine: I have served him, as Hierome did ●rigen, I have caused that our country men should know his best things, and be ignorant 〈◊〉 his worst. It seemeth that he spent above ten years in compiling that work, the first tome was set forth, 1589. the fourth and last, ann. 1598. he was as long a time about it, as Isocrates was in penning his panegyrikes: and I confess, that I almost have at spare times been as many years occupied in preparing this work, as the Elephant is in bringing forth her young: I have also collected diverse things out of Mercerus: of whole learned expositions upon Genesis, I may as Isocrates did of his panegiricke orations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that both they which had handled that argument before, being ashamed of that they had said, did raze out all their orations, and they who seemed some body, mistrusting their wits, gave over. In the reading of this book, I would premonish the Reader to take these directions, that he would first with his pen mend the faults, which are very many, escaped in my absence, through the oversight of the Printer▪ In the diverse readings S. standeth for the Septuagints translation. H. for the latin thought to be Hieroms': C. for the Chalde: P. for Pagnius, A for Arias Montanus: B. for the great English Bible. G. the Geneva translation. T. Tremellius: he. for the Hebrew. text: caet. for caeteri, the rest. In the marginal figure: ad. signifieth, addeth. differ. ver. difference of words. diver. accep. diverse take. app. f. pr. appellative for proper: plum▪ f. sing. plural number for the singular: de, detract or take away: cor corrupt: diu. sig. diverse significations: negat f. affir. negative for affirm. invert. inverting of the order: al. alt. altering of the text. differ. pron. difference of pronunciation: mut per. change of the person: differ. temp. difference of the tense: simil. voc. likeness of the words: interp▪ interpret, when the sense is kept, and not the words: transp. transposing of words: mut. temp. change of the tense: mut. voc. change of the voice, as when the active is put for the passive, or chose. r. standeth for right. c. for corrupt. These my labours and travels I commend to the favourable acceptance, and Christian use of the careful reader, thinking myself happy, if by my small talon, I can any ways profit the Church of God. Th●● I end, craving the hearty and unfeigned prayers of all, that shall find themselves furthered by this work, for me, and all other our fellow labourers: that as the Apostle saith, utterance may be given us, to open our mouths boldly, that we may publish the secrets of the Gospel▪ and as the Prophet David saith, Eph. 6.19. Psal. 12●. Pray for the peace of Jerusalem. THE FIRST TOME OF THIS COMMENTARY UPON GENESIS: CONTAINING THE NOTABLE HISTORY OF THE THREE GREAT patriarchs, Adam before the flood, Noah in the flood, Abraham after the flood. TOGETHER WITH SUCH MEMORABLE THINGS, AS FELL OUT In their times, during the space of two thousand, one Hundred, and eight years, from the beginning of the World, to the birth of Isaac: As they are set forth by Moses that great Prophet, and holy Historiographer, in the 24. first Chapters of Genesis. HEB. 11.7, 8. By faith No being warned of God of the things which were as yet not seen, moved with reverence, prepared the Ark, to the saving of his household, etc. By faith Abraham when he was called, obeyed God, etc. AMBROS. lib. 1. officior. c. 27. No quam sapiens, qui tantum fabricavit arcam, quam justus qui ad semen omnium reservatus, quam fortis ut diluvium vinceret, quam temperans, ut diluvium toleraret. Noah was wise in making so great an Ark; just, in being reserved to be the seed of the world; strong in overcoming the ●loud; temperate in enduring it. Fuit sapientiae in Abraham Deo credere, fuit justitiae filium acceptum reddere: fuit fortirudinis appetitum cohibere, ●●it temperantiae modum pietatis tenere. It was wisdom in Abraham to believe God; justice to render his son, whom he had received; fortitude, to subdue his natural affection: temperance, in keeping a measure in his devotion. Reverendissimis in Christo Patribus ac Dominis, D. Richardo divina providentia Archiepiscopo Cantuariens. totius Angliae Primati & Metropolitano: & D. Richardo Episcopo Londinensi, dioecesano suo salutem & pacem in Christo sempiternam. REverendissimi Domini, si quos ego in hac scribendi exercitatione, progressus fecerim, quos exiguos certe ●gnosco, si quid ego adjumenti ex privatis meis studiis ad communem fructum & utilitatem attulerim: totum illud vos vestro jure repetere & merito vendicare possitis, quorum unus author mihi extitit, alter adhortator ad suscipiendam hanc scribendi provinciam, in quà me mediocriter versatum esse fateor: Hieronym. Sophronio. ut cum Hieronymo dicere possem: vobis & quae possum debeo, & quae non possum. Cum igitur tria praecipue sint studiorum genera, quibus Theologi ut plurimum addicti, & toti dediti & devoti sunt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in refutandis erroribus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in scripturis interpre●andis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in questionibus explica●dis: que●●dmodum in aliis opusculis, ex duobus primis generibus aliquid in lucem & conspectum 〈…〉 averim, ita experiri volui, an in hoc tertio genere nostris etiam prodessè potuerim: quod 〈…〉. Certe non inficior, me praematurè ingressum esse ad hoc iter, Hieron. ad Rusti● nec secutum 〈…〉 consilium, ne ad scribendum citò prosilias, & levi ducaris insania; longo tempore dis●e, quod doc●●s. Ill●d tamen me assecutum video, quod Augustino accidit: Ego (inquit) ex eorum numero me esse profiteor, qui proficiendo scribunt, & scribendo proficiunt: Epist. 7. superba est illa Tull●i ●ox: se nullum verbum, quod revocare voluit, emisisse: me potius cum Augustino angit, Augustin. ibid.▪ & anxium reddit Horatiana illa sententia, nescit vox missa reverti: scribenti ut dicenti multa excidere possunt, quae matura deliberatione opus habent: scriptionis ergo meae temeritatem, si primis annis hic forte impegerim, istius operis maturitate compensa●e statuo. Istius ergo tractatus tomum primum vestrae gravitati consecrare volui, quo dignitatis accessionem hanc utrique vestrum congratuler: qua precor multos annos ad Dei gloriam, Ecclesiae, commodum vestrum ipsorum solatium perfruamini. Nunc aliud non quaeram argumentum, unde incipiat, & ubi desinat epistola haec quam, ut vestrae paternitati, & vigilantissimae curae Ecclesiae pacem ejusdemque pastores commendem. Novit prudentia vestra, quanto Serenissimus Rex singulis Ecclesiis idoneos Ministr●s praeficiendi desiderio teneatur: quo tam pio & verè regio instituto, nihil ad obedientiam populo perswadendum magis aptum & accommodatum, vel ad papasticam superstitionem extirpandam magis efficax & salutare inveniri potest. Ista Ecclesiis prospiciendi cura vestrae pietati demandata est: satagite ergo (gravissimi patres) & huc incumbite, ut fidelium pastorum numeros pervos indies crescat & augeatur: obstacula omnia & impedimenta e medio tollite, quibus sacro isti ordini officiatur, ●ut nec de numero decedat quidpiam, vel existimationi detrahatur: estote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: bonis favete, susti●e●e infirmos, homines frugi & Ecclesiae utiles tolerate: non dubito, quin cum Ambrosio dicatis: Tit. 1.8. Ego diligo eos vel presbiteros, vel diaconos, qui cum aliquo processerint, Epist. 57 nequaquam se patiuntur à suo diutius abesse munere. Quid opus est, ut de rebus non necessariis inter nos digladiemur, & domesticis concertationibus incal●scamus: cum cervicibus nostris immineant, & jugulis nostris pontificij votis suis gladios intentent: sed in vestram gravitatem fortassis non est conferenda culpa, illi in reprehensionem cadunt qui obstinato animo torrenti se opponunt: Equidem quos pertinaciter deprehenderitis obsistentes, compri●ite: quos sub conscientiae onere anhelantes & laborantes videtis, sublevate: atque equidem de clementia vestra hoc audeo polliceri, quos sententiae illi Barnardinae annuaere & acquiescere scio: In Cantic. ●3▪ ser. quid ●ugum vestrum super eos aggravatis, quorum potius onera portare debetis? Vt inamidem sentiremus omnes, & levi jugo colla subjicere non formidaremus: verum in rebus evibus dum dissidemus, uni fundamento firmiter adhaerentes, opinione hic sejunctos, conjunctis operis in messe domini desudare, quid prohibet? Aequanimitas illa paulina in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amplexanda est: Philip. 3.15. Philip. 1.18. si quid alitersentitis hoc vobis deus revelabit. Idem Apostolus concionatores illos non rejecit, qui, licet ipsius aemuli, Evangelium Christi praedicabant: sic dum Ecclesiae usibus deseruitur quid ni eorum accepta esset diligentia qui pure doctrinae student, & pacis amantes sunt, licèt caetera dissimiles? dixit Christus: Mar. 9.40. qui non est contra nos pro nobis est: Bene etiam hic Bernardus: Laudo ego omnes ordines Ecclesiae, ubi piè vivitur, etiam si omnes non teneam: unum opere teneo, caeteros charitate: Mariam aliter & Martham, non necesse est aut utramque aut alteram servatori displicere, cui nimirum tam dissimili devotionis studio contendunt placere: Rom. 14.17, 18. didicit hoc ab Apostolo Bernardus: regnum Dei non est cibus & potus; sed justitia, & Pax, & gaudium in Spiritu sancto, qui enim in his servit Christo, placet Deo, & coram filiis hominum est pro batus. Vos ergo pacis Ecclesiae Anglicanae patroni & defensores primarij, huic grassanti morbo remedium adferte: faces contentionis accensas restringuite, luem & livorem hunc latius serpere non patiamini: Obsecro vos patres per illum, quo Christi gregem complectimini, amorem, per illum, quo in Pontificios excandescitis, animi ardorem, per Episcopalem vestram dignitatem, ut Ecclesiae laboranti mansuetudine vestra succurratis; suppliciter vos alloquor Augustini verbis, qui inimicitias inter Hieronymum & Ruffinum gliscentes plurimum doluit & graviter tulit: si ego (inquit) alicubi vos simul invenire possem, Epist. 15. procederem ad pedes, flerem, quantum valerem, rogarem, quantum amarem. Vos, qui Ecclesiae judices constituti est is, imitamini Christum judicem: qui interrogatus ut divideret haereditatem, respondit, quis me constituit divisorem haereditatis, inter vos: unde Augustinus, Tom. 9 de utili●ate je●unii. non utique dedignabatur compescere cupiditatem, sed nolebat fieri judex ad divisionem: dicat ei unusquisque nostrum, dic fratri meo, non dividat, sedut teneat mecum haereditatem: Vos igitur (aequissimi judices,) ita temperate judicium vestrum, ut haereditas Christi, (pax Ecclesiae) non dividatur. Vos vigilantissimi Episcopi) in puppi sedetis: ita navem Ecclesiae (cujus tractatis gubernacula) fluctuantem ad cynosuram dirigite, Cyril. ad Ge●●adium. ne illi datur ad scopulos, vel in syrtes praecipitetur: Audite Cyrillum sic consulentem: sicut qui mare navigant, tempestate urgente, navique periclitante anxiati quaedam exonerant, ut caetera salva permaneant, ita & nos cum non habemus salvandorum omnium paenitus negotiorum certitudinem, despicimus ex iis quaedam, ne cunctorum patiamur dispendia: praestat sarcinam & merces abjicere, quam ut aut navis naufragio sit proxima, aut naut● in periculo. Vos indulgentissimi patres, qui spirituales Ecclesiae filios generatis, nolite committere, ut ait Cyprianus, Cyprian. lib. 3. Epist. 2. ut quos ad gloriam Christi Ecclesia peperisset, eosdem gloriosos Ecclaesia Christi non habeat. Vos sacerdotes Domini Chrysostomum attendite: si Deus benignus, ut quid sacerdos ejus austerus? Hom. 43. ad cap. Matth. 23. Vis apparere sanctus? circa vitam tuam esto austerus, circa alienam benignus: nonne melius est propter misericordiam rationem reddere, quum propter severitatem? Sed instar omnium est Apostolus Paulus, qui sic ad Corinthios: Quid vultis, cum virga veniam ad vos, an cum charitate, & spiritu lenitatis? date nobis cum Apostolo optionem (clementissimi disciplinae moderatores, 1 Cor. 4. ) virgam nolumus, sed veniam: si severius paulo processerit, (lege sic dictante) judicium, culpam non habet, sin vero mitius exerceatur, meretur laudem: ut suaviter Ambrose: excusationem habes si feceris, Epist. 11●▪ si non feceris, laudem. Ignoscite mihi (humanissimi patres,) quod tam confidenter ista vobis suggerere perrexerim: Si quid parrhesia hac mea deùliquero, dolori meo hoc condonate: certe invitabit me comitas vestra, quam privatim expertus sum, ut liberiùs animi mei sensa palam expromerem, vestrae enim humanitati (sat sci●) probatur Augustini consilium, Lib. 83. quest. Quest. 71. si quisquam est, qui se non audet ingerere ad amicitiam faciendam, cum aliquo nostro temporali honore aut dignitate revocetur, offerendum est illi quadam commitate & submissione animi, quod petere per se ipse non audet: desino jam plurib. molestus esse, excessi mensuram epistolae, sed non excessi doloris modum: ut ait Hieronym. precor jam, ut qua ipsi fratres & conservos miseratione dignemini in terris, ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis. H●●ron. Pammach. Vestrae Reverentiae observantiss. ANDREAS WILLETTUS. THE FIRST BOOK OF MOSES, CALLED GENESIS. CHAP. I. The Analysis or Logical resolution. IN this Chapter Moses treateth of the creation of the world, first in general, how God created heaven and earth, vers. 1. then in particular in the rest of the Chapter: where we have the several works of God, and their several approbations, that they seemed good unto the Make●. The several works are distinguished into six days: and in every days work there are four things to be observed; the authority whereby they are made, as v. 3. The Lord said, Let there be light, etc. the obedience of the creature in being made: and there was light: thirdly, the approbation of the Creator, v. 4. God saw that the light was good: fourthly, the distinction of the work, vers. 5. The evening and the morning were the first day: and so of the rest of the day's works. Again, the order of the particular creation is this: God createth the works and creature's without sense, afterward the sensitive and living creatures: the first are either the superior and celestial, as the light made the first day, the firmament the second, the contents of the firmament, the Sun, Moon, and Stars, the fourth day: or the inferior creatures, as the earth, with the trees, plants, and herbs, the third day. The sensitive creatures, are either unreasonable, as the fishes and fowls made the fifth day, v. 20. the beasts and cattle made the sixth day: or the reasonable creatures, man and woman made the sixth day. In the framing and bringing forth of man, there is set forth, first the consultation of the Trinity, v. 26. Let us make man, etc. then the creation, wherein is to be considered the substance and form of man's creation, according to Gods own image. v. 27. the endowment of man created in his pre-eminence and domination over all other creatures, vers. 28. his increase and procreation, b●ing forth fruit and multiply: his maintenance and preservation, vers. 29. I have given unto you every herb, etc. that shall be to you for meat. The Genesis or Grammatical construction where the translations differ. v. 1. God created. b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made. s. bara. created. heb. v. 2. was without form. b.g. T. empty. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible. s. solitudo, vast, solitary. p. tohu. heb. 3. moved upon the waters. b.g. incubabat, did sit upon. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon, etc. s. motabat, S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad. did flutter upon. H. p. rachaph. 6. the firmament. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. b.g. H.p.s. expansum, the broad or spread heaven. T. heb. rachang, to spread. 11. bud and herb. b. bud of the herb. g. herbam virentem, green herb. H. herbam teneram, tender herb or grass. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the herb of grass, s. bud, herb, p. heb. seeding seed. g.s. T.p. heb. making seed. H. apt to seed. b. 12. after his kind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his likeness. This is added by the septuagint. 18. to rule in the day. g. to rule the day. b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rule the day. s.p. heb. 20. let the waters bring forth. b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s. bring forth in abundance: g. T. bring forth as worms, that is, in abundance. p. heb. sharats. 29. every tree. b.g. T.p. heb: gnets: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lignum, every kind of wood bearing fruit: s. H. S.H. 3. The Exegesis, or Theological explication of doubtful questions and obscure places. QVEST. I. What the heaven and earth was, created in the beginning. vers. 1. Vers. 1. IN the beginning God made heaven and earth, etc. 1. Moses here doth not only generally, or summarily set down the creation of the world, which afterward is described in particular, which was the opinion of Chrysostome, remembered by Augustine, lib. 2. cont. Manich. c. 3. 2. Nor yet do we understand a certain first matter, whereof the heaven and earth were afterward made, as Augustine seemeth to think. lib. 1. Genes. cont. Manich. c. 7. and one Philastrius Bishop of Brixia, doth affirm it to be heresy to say that this was the element of the earth, afterward created, but another earth, as the matter whereof other things were made: cate-log. haeres. 3. Neither yet do we approve the opinion of the Schoolmen, which by the heaven understand only Coelum empyreum, the highest heaven above the starry sky, the seat of the Angels and blessed Spirits: and by the earth a confused substance, whereout other things were form afterward: of which opinion were Alcuinus, Rabanus, Lyranus, Tostatus, Catharinus, with others: for Moses specially intendeth to set down the creation of things visible: and David expounding Moses, speaketh of these heavens here created, which should perish, Psal. 102.25. which are not those highest heavens subject to no change. 4. Neither yet do we here exclude the creation of those invisible heavens with Mercerus: but in this word comprehend as well the invisible, as visible heavens, Colos. 1.16. jun. 5. This heaven and earth then here mentioned to be created in the beginning, are the same heaven and earth, which are now, comprehending the general matter and seed, whereout all other things in heaven and earth were made: first created in the matter, afterward perfected in form, and lastly beautified with their ornaments; this than was the order of the creation. First, the same heaven and earth were created in a confused substance, and unformed matter: then the form was added, in the first and second day's works. Lastly, the ornaments produced, as trees and plants, and beasts in the earth, stars in the sky, fishes in the sea, fowls in the air. Thus S. Paul expoundeth Moses, that God made the heaven and earth, Act. 14.15. God made the world. Acts 17.24. so that this heaven and earth, first made, was no other than the world, though not yet set in perfect order. Of this opinion are Basil, Ambrose, Theodoret, and most of the ancient Writers. QVEST. II. What beginning Moses speaketh of. Vers. 1. IN the beginning, etc. 1. This is neither to be understood, as john saith, in the beginning was the word: for there he speaketh of a beginning without a beginning, that is, from everlasting: but this was the beginning of the creation or being of things. 2. Neither is it to be understood causally, in the beginning: that is, for the beginning: as for Israel's cause, or for the law, as the Hebrews: for God created all things for himself, Prov. 16.4. It is also a forced exposition, by this beginning to understand Christ: although the doctrine be most sound, that all things were created by him. 4. Nor yet, as Abe● Ezra, is this clause in the beginning, used here, syntactice, in construction with the next word: as though this should be the sense, in the beginning of creating, or when God created: and so the sense should be suspended, till the second or third verse: for than he would have said bar●, in the infinite, not bara in the prae●ertence: as it is used, Chap. 5.1. 5. Wherefore Moses saith in the beginning, in respect of the things created: that in that beginning, when God purposed to create the world, he made first heaven and earth of nothing. Mercer. junius. QVEST. III. Hebrews curious observations. Vers. 1. GOd created heaven and earth, etc. 1. The Hebrews have here many curious observations, which I will not stand upon: as 1. by the letters of the two first words, bereshith, bara, they note the time from the beginning of the world until the Messiah, Aleph and beth signify 3000. r●sh, shin, tau, 900. jod, 10. that is, ●910. which doth not much differ from the just time, according to the computation of some, from the creation to the Messiah. 2. They note the duration or continuance of the world, for 6000. years, because aleph is six times found in the first verse. 3. By the 7. words of the first verse, they would have signified the 7. days of the week, and the 7. planets. These observations are more curious than profitable. 2. So is that question which is controversed among the Rabbins, whether the heaven or earth were made first: they think, that heaven being first named, was first made: but that reason is not firm: for the earth is named before the heavens. Gen. 2.4. and the manner of the Scripture is to mention that last, Whether were firs● created th● heaven or the earth. which is treated of first: as in the second verse Moses beginneth again to speak of the earth. Paguin. Wherefore it is most like, that God made the heavens and earth together in their first matter: as the cup and the cover: as in an egg the yolk and the white, as in a circle the centre and circumference. Mercer. And this first creating of the heaven and earth, was a part of the first day's work. Luther. For otherwise the Lord had not made all things in six days, contrary to the Scripture. Exod. 20.11. QVETS. FOUR How the earth is said to be without form and void. Vers. 2. THe earth was without form. 1. The earth is here so called by way of preoccupation: for it was not yet so called till the third day's work. vers. 10. Vatab. 2. The heaven was also without his form, though not altogether so confused as the earth: for there being no light yet created, both the heaven and earth were unformed and imperfect. 3. The earth is said as yet to be, tohu and bohu, emptiness and vacuity: this tohu, was not that materia prima, which the Philosophers dreamt of, and bohu to be the form of things not yet applied to the matter: as though the heavens and earth had been made of some precedent matter, whereas indeed God made the heaven and earth of nothing: which long continued not in this imperfect estate, the light being the same day created. 4. The darkness here spoken of, was neither the element of fire, as some Hebrews imagine, which if it be, is bright and transparent: neither is it the same with tohu before mentioned, as R. Levi: neither was it any thing created, and a far greater darkness, than that which afterward was called the night, wherein there is some light of the stars: but it was a mere privation of light afterward created. 5. The waters here mentioned which covered the deep as a garment in the beginning, Psal. 104. 6. were before comprehended under the name of earth, as all the inferior elements beside, as the superior parts of the world are insinuate by the heaven. Mercer. QVEST. V. What is meant by the Spirit moved upon the waters? THe Spirit of God moved, etc. By the Spirit here 1. we neither understand an Angel, which is the dream of Cajetanus, for God needed not the ministry of Angels in making the world. 2. Nor yet the wind, as Tertullian. lib. cont. Hermog. 3. Nor the air, as Theodoret. qu. 8. in Genes. If God had no use of the Angels to make the world, much less of inferior creatures. 4. But this was the Spirit of God, whereby the creatures were fostered and form. job. 26.13. His Spirit hath garnished the heavens. QVEST. VI What was the light created the first day? Vers. 2. GOd said, let there be light, etc. Some do think that this was a spiritual, no natural or corporal light. August. lib. 1. in Genes. ad lit. c. 3. Rupert. 1. lib. de Trinitat. c. 10. but that cannot be, seeing this light made a visible and apparent difference between the day and night. 2. Some think it was the perfect light of the Sun, which was created the first day, but afterward rehearsed to be made in the fourth; Catharinus: but this is contrary to the text: for the Sun was made the fourth day. 3. Others think, that it was a bright and lightsome cloud, which was carried about, and gave light to the world, as Beda, Lyranus, Magister Sentent. etc. 4. Others, that it was a light without a subject, afterward fastened to the body of the Sun, as Basil. homil. in Genes. 6.5. Others, that it was an exceeding bright shining light, such as no mortal nature could behold, being whole and altogether, and therefore it was afterward dispersed into diverse bodies of the Sun, Moon, and Stars: so Nazianzen, Theodoret; qu. 14. in Genes. 6. Some think it was the light of the Sun yet imperfect, afterward perfected, enlarged, and beautified, Aquinas part. 1. qu. 67. art. 4. Thus we see how variable and inconstant men's opinions are, when they search into curious matters, and inquire after hid things: but it sufficeth us to know that God made the light, before the Sun, that we should not attribute that to the creature, which was the work only of the Creator: what manner of light it was, where placed, how it moved, how long it continued, because in Scripture there is no certainty, busily to search it were curiosity: it is most like, that it was a certain light, which was not extinguished, when the Sun was created, but rather increased, Vatab. Mercer. And it is not unlike, but that this light proceeded from the element of fire, (as thinketh Damascene, lib. 2. the sid. c. 7. and junius,) as an effect thereof: and whereas it may be objected, that this light was movable from one hemisphere to another, as causing day and night, whereas the elements, as the air, are universally dispersed and spread: it is also probable, that this light might be gathered to that side of the earth where it was day, and so to continue for a time, as we see the water was afterward brought to one place, and so continueth: which light after the creation of the celestial bodies, might be drawn upward, and have his reflection upon the beam of the Sun and of other Stars. QVEST. VII. How the evening and morning were the first day. Vers. 4. THe evening and morning were the first day. 1. Some think that the evening is here taken for the day, because it is the end thereof, and the morning for the night, being likewise the end thereof, and that the artificial day was before the night. So Ambrose, Chrysost. hom. 3. in Genes. 2. Others affirm the contrary, that the evening and morning, are taken for the night and day, being the beginning thereof, the part for the whole, and do gather thereof that the night belongeth to the day following: of this judgement is Hierome, in cap. 2. jona: which I hold to be the sounder, for these two reasons: 1. because this is the use of the Scripture, to account the natural day from evening to evening, Levit. 23.32. From evening to evening shall you celebrate the Sabbath. 2. The morning is part of the day, and not of the night, Mark. 16.2. In the morning the first day of the week: the word is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] the same which is here used by the Septuag: for if the morning were part of the night, and not of the day, Christ in no sense could be said to have risen the third day, and so one of the principal points of our faith should be shaken. 3. Further, we refuse Eugubinus conceit, which thinketh that in this first day, there was only an evening, not a morning, as in the rest; because the morning followeth after the night: but here no night went before, but the light was first: for the words of Moses are plain and evident, that the evening and morning were the first day: it consisteth of both these parts, as the other days did: and this first day had also a night going before: not that darkness, which was upon the earth, as junius, but when God purposed to make the light, he first caused the night to go before, and brought forth the light of the day, Ramban, Mercer. 4. And the Sun not being yet made, which by his course and turning about maketh it day and night at the same time in diverse places: it may be thought, that it was day and night at the same instant now over the face of the whole earth. Mercer. QVEST. VIII. How God is said to see the light to be good. Vers. 4. GOd saw the light. 1. Not that God did not know the light to be good, before he made it: but Moses speaketh here according to our capacity, that God approveth and ratifieth that work now done, which before he purposed to make: and Ramban well referreth it to the steadfastness and continuance of this work, which God saw to be good. 2. God made a separation between light and darkness, How God called the light day. not only in respect of their names, as Aben Ezra: but in the things themselves, giving to each of them their determined time. Mercer. 3. And in that it is said, God called the light day, etc. 1. God only did not make and ordain the light to be the day, jun. Muscul. 2. nor yet directed or taught men so to call it, Vatab. Mercer. 3. but beside God gave these names himself. Oecolamp. QVEST. IX. Why it is called the first or one day. Vers. 5. WEre the first day, or one day, as the Chalde, Septuagint, and Hierome translate. It is called then one, and not the first day, 1. not as R. Sol. because there was but one God in the world, for so there was but one likewise in the rest of the days. 2. Neither, as Hierome, because unity is good, and two bringeth division: for after the first day, noxious and hurtful things were created. But the contrary is evident out of the text, that God saw that all which he made, was good. 3. Neither, as R. Moss. is it called one day, because there were yet no more: for it is so called in respect of the rest that follow. 4. Wherefore the reason is this: the Hebrews use, Cardinal numbers, for Ordinal, as the Grammarians speak: as one for the first: as Gen. 2.10. the name of the one, that is, of the first is Pishon: so likewise in the new Testament, una sabbati, one day of the week is taken for the first day. Mercer. QVEST. X. Whether there are waters above the heavens. Vers. 7. BY the firmament, which separated the waters which were under the firmament, from the waters above the firmament, diverse of the ancient Writers understand the starry heaven, and that there are waters above those heavens which serve to mitigate the heat of the Stars, and from whence that abundance of rain came, wherewith the world was overflown: so Basil. hom. 3. Hexemer. Ambros. lib. 2. in Hexemer. c. 2. Beda▪ with others. But this cannot be so: 1. for that the waters being of an heavy substance, must be there kept against nature. 2. Neither could the great waters that drowned the world, come from thence, unless the heavens also should have been dissolved: the windows of heaven were opened, which was nothing else but the opening and losing of the clouds, which as God's bottles did pour down rain abundantly. 3. Neither are we to imagine such heat in the celestial bodies (which are of no fiery or elemental nature) that they need to be refrigerated, or cooled. This firmament than is the spreading or stretching out of the air, as the word rachiang signifieth, which divideth the rain and waters in the clouds, and keepeth them from the waters below: as is expressed in job. 26.6. which bindeth the waters in the clouds, and the cloud is not broken under them. Now whereas afterward, vers. 14. it is said, Let there be lights in the firmament of heaven: it followeth not, that the firmament before spoken of, is the starry heaven; Whether the firmament be the starry heaven. for Moses here speaketh after the capacity of the vulgar people, who imagine the Stars to be in the firmament of the air, the eye being not able to distinguish between the region of the air, and the azure sky. And according to the vulgar opinion, Moses also calleth the Moon a great light, because it so seemeth to the eye, to be the next in greatness to the Sun: whereas many other, both of the wand'ring and fixed Stars, do exceed it in greatness. And whereas that place is objected, Psal. 148.4. Praise him ye waters above the heavens: by heaven we are here to understand the lower region of the air, as Psal. 18.13. The Lord thundered in heaven, and gave his voice hailstones and coals of fire: but thunder, lightning, hail, come not properly from the heaven, but out of the air. Hereunto agreeth the name given unto heaven, which is called shamaiim, of shame and maiim: there is water: which agreeth first unto the inferior region of the air, where the rain is engendered. This name also is applied to the higher heavens also: because the eye maketh no difference between them: Mercer. QVEST. XI. How the waters were gathered together that covered the earth. Vers. 9 GOd said again: let the waters under heaven be gathered together into one place, and let the dry land appear, and it was so. Out of these words diverse questions are moved, not unnecessary to be known, nor unprofitable to be handled, which shall be touched in their order. First it is enquired how the waters, and whether they were gathered together, which before covered the face of the whole earth. 1. Some think, that the earth was this second day created, and by the earth mentioned v. 1. that matter is understood, whereof the world was afterward made. Of this opinion is the Master of sentences, and Hugo lib. 1. de sacramentis; but we refuse it, because the Lord saith not, let there be earth, as when he maketh other things, but only, let the dry land appear: whereby it is evident, that the earth was made before, but now severed from the waters. Mountains before the flood. 2. Some think that the earth was equal and plain without hills and mountains, that the waters might more speedily run together, and that this inequality that now is of the ground, begun after the flood: but this conceit is contrary to the Scriptures, Gen. 7.10. The waters prevailed fifteen cubits above the mountains. Prov. 8.25. Wisdom was begotten before the mountains and hills: therefore in the beginning there were both mountains and hills. 3. Others imagine, that the waters were dried up by the fervent heat of the Sun, and that the Northern parts of the earth began to appear first, as the higher ground, and the rest of the earth by little and little. Eugubinus in Cosmopeia. 4. Others, that the earth was dried by a mighty wind, as it was after the deluge: see Tostatus. The earth not dried by the wind. But neither of these two opinions are probable: for the dry earth appearing all at once, was so prepared by a greater power, than either of the Sun or wind, which could not work it at once, and hardly in continuance of long time. 5. Some think, that the waters did run together, and cover the other part of the earth, The opposite part of the earth not drowned. opposite to this where we dwell, as Augustine seemeth to think, lib. 16. de civitate dei, c. 9 But the experience of skilful Navigators, as of sir Francis Drake, Master Candish, with others, (who by their famous travels have compassed the wide Ocean) hath found that part of the world to be habitable as ours is, and not to be under the water. 6. Paulus Burgens. hath a strange device of this matter: he thinketh that the water maketh a globe by itself, and hath his proper centre, and so likewise the earth, and this is the cause why the earth appeared dry, The water and earth make bu● one Globe. because the water did forsake the land, and was gathered to his own centre: in addition. ad postil. Nicol. de Lyra. But this opinion is very false and absurd: First, for that the text saith, that the water at the first covered the earth, v. 1. and so made but one globe with the earth, pressing to the same centre: unless he will say, that God made a new kind of water the second day, and endued it with new qualities, which cannot be affirmed. Secondly, Isay 40.22. The Lord is said to sit upon the circle of the earth: the word is chugh, a sphere or circle: as job 22.14. He walketh in the circle of heaven: But experience showeth, that the earth without the sea maketh not a round globe or circle. 7. Some think that the Sea is much higher than the land, and so the waters were gathered as it were to a great heap, that the dry land might appear. Thus Basil thinketh, and Ambrose in his Hexem●ron, l. 3. c. 2. but that this is not so, it shall be showed in the next question. 8. Wherefore leaving these uncertain opinions, I rather incline to think that these might be the means and causes of the appearing of the dry land, and separation of the waters. First the water while it compassed the earth, being of a lighter and thinner matter, might be coagulate together and thickened, as we see the sea water is of a grosser substance than the fresh water, & so be contained in a less compass than before: so Augustine, lib. 1. de Genes. ad literam, 12. and Beda in his Hexemer. Secondly, the clouds being made this second day, and the region or stretching forth of the air called the firmament brought into fashion, it is no other like, but that a great part of the water was extenuate and evaporate into the air and clouds, a daily experiment whereof we have by the conversion of the mists & clouds into water. Thirdly, The earth deeper than the water. the earth being much greater and deeper than the circumference of the water, which compassed the earth, might easily receive the water into the concavities and hollow places thereof, which were appointed of God to be receptacles for the water. And that the earth is of a greater depth than the water, that did at the first cover it, thus it may appear, by taking the just measure of the compass o● the earth, and so of the diameter, that is, the through measure thereof. Then for the compass & circuit of the earth, Aristotle affirmeth it to contain 50000, The measure of the compass of the earth. Italian miles ●ib▪ 2. de coelo: Hypparchus as Pliny witnesseth, 34625. miles: Eratosthenes 31500. miles: Ptolemy 22500. whom Basil followeth: Alphrag●nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean, do find the circuit of the earth to be but 19080. nineteen thousand and fourscore miles. And the diameter thereof is found to be 7000. miles, the semidiameter or space from the centre of the earth to the circumference 3500 miles. Now what the depth of the water was above the earth, may be conjectured by the height of the middle region of the air, which is found by Mathematicians not to exceed 60. miles, as they gather both by the twilights which extend no further, and by the distance of meteors and exhalations, Pererius. which appear in the air. Now the earth so far exceeding the water in depth, Whither the waters were conve●ed that covered the earth. Terra humilia potuit def●●der●● might easily receive it into the hollow places & concavities thereof, which also is insinuated by the Hebrew word, Kava, that here signifieth to congregate or gather together, from whence the latin word Cavus, hollow, may seem to be derived, as Pererius well noteth. And this lastly, is Ambrose conjecture, that God did enlarge the low places of the earth, and the force also of the waters might make them deeper, lib. 3. Hexem. c. 2. And this is agreeable to the Scripture, Ps. 104.8. The waters descend to the place which thou hast founded for them: the word jasadh signifieth to lay a foundation; so that God did make a low foundation for the waters in the earth. And in the same place the Prophet showeth the manner how the waters were dispersed, that whereas they covered the earth as a garment, and stood upon the mountains: at the rebuke of God they did flee, and ascended by the mountains, and went down by the valleys, to the place appointed for them. 104. v. 6, 7, 8. QVEST. XII. Whether the Sea be higher than the earth. SEcondly, we are to inquire whether the Sea be higher than the earth, which was, as I showed, the opinion of Basil and Ambrose with others, that think that the waters are kept by God's extraordinary power and miraculous work, that they return not to cover the earth: and that place is alleged, Psal. 104.6. The waters stand above the mountains: v. 9 Thou hast set them their bounds, which they shall not pass, etc. and jerem. 5.22. Will ye not fear my presence, which have set the sand for the bounds of the sea, by a perpetual decree, that it cannot pass it, and though the waves thereof rage, yet can they not prevail? etc. For answer hereunto, we say, How the sea is kept in, that it overfloweth not the earth. that in the first place the Prophet speaketh of the first situation of the waters above the earth and hills, before by God's commandment they went to their place. In the next the Prophet speaketh not of any miraculous work against nature, but of the ordinary providence of God by natural means, keeping back and bounding the Sea: as the Prophet giveth the like instance of the rain, vers. 24. They say not in their heart, let us fear the Lord, that giveth rain in due season, early and late, and reserveth the appointed weeks of harvest. All these works show the watchful providence of God, not by miracle, but by the natural course of the creatures preserving the world. Indeed, the water in the red sea, stood up like a wall, Whether the red sea be higher than Egypt. by a miraculous work, and in Noah's deluge, the sea overflowed the earth by an extraordinary work: but now the sea is kept in by his natural banks & bounds, as with swaddling bands, job 38.9. But whereas Ambrose, to prove the Sea higher than the earth, allegeth how Sesostr●s King of Egypt, and Darius afterward would have cut the earth, and joined the Egyptian and the red Sea together: they finding the red sea higher by three cubits than the land of Egypt, fearing the inundation of the whole country, left off from their purpose. Ambr. lib. 3. Hexemer. c. 3. First, it is true that these Kings attempted to bring Nilus into the red sea, and ceased from their enterprise upon that erroneous conceit: yet afterward the Ptolemy's, Kings of Egypt, as Strabo writeth, effected that work, and made a passage out of Nilus into the red sea, The earth higher than the sea. without any such danger of inundation. Secondly, though it were granted, that the red sea were higher than the plains of Egypt, it followeth not that it should be higher than all the earth. So then our opinion is, that the earth is higher than the sea, and that this is more agreeable to the Scripture, 1 Psal. 107.23. They are said to go down to the sea in Ships, as to the lower place. 2 Psal. 24.2. He hath founded the earth, super maria, above the Seas: ergo not under them. 3. Eccles. 1.7. All the rivers go into the Sea: but the water hath his natural course downward. Now whereas the ships sailing upon the seas se●me to one standing upon the shore, as floating aloft; the reason thereof is, because the sea being a plai●● 〈◊〉 liquid element, doth more easily show the round compass thereof rising to the fashion of a globe, 〈…〉 earth, being uneven full of hills and dales. QVEST. XIII. How the waters were gathered into one place. THe third question is, how the waters are said to be gathered into one place, seeing there be 〈…〉 lakes, Whether the whole sea be a continued water. rivers, and fountains that are far asunder: First, we may answer with Basil, that this 〈…〉 is not to be understood of every collection and gathering of water, but only of the sea, which though it be diverse in name, yet it is continued together, one sea being perpetually joined with another, unless it be the Caspian Sea, which some think to be filled by the Northern Ocean, as Strabo, Pliny, Basill▪ others, that it is fed only by ●ivers, and emptied again by the secret passages of the earth, as Herodotus in Clio. Aristot. lib. 2. Meteor. And Ambrose hereto agreeth, that like as all the earth, except certain Lands, maketh one continent, as Spain, Syria, Africa, so the sea being joined together, maketh but one general collection of water. Some other think, that the waters are gathered into one place, because as Solomon saith, All rivers (though they have diverse heads) run into the sea, Eccles. 1.7. Or else we may say, that the waters are gathered into one place, that is, a place separated and divided from the habitable earth: so that the waters have not one place in respect of their diverse divisions, but because they are severed from their earth, into their proper places. QVEST. XIV. Whether the earth be founded upon the waters. THe fourth question is, whether the earth be founded upon the waters, which was the opinion of Thales among the Philosophers, & of Chrysostome among the Christians. Which opinion seemeth to be favoured by two places of Scripture, Psal. 24.2. He hath founded it upon the Seas. 2 Pet. 3.5. The earth was of the water, & by the water, by the word of God. For the first place, Basil so understandeth it, that upon the Seas & floods should signify, in the waters, because the earth was first in, and under the water. Augustine referreth it to the Lands and promontories, that do hang over the sea, lib. 2. de G●nes. c. 5. Euthymius thinketh it is meant of the secret passage of the water, that run within the earth. But the meaning of that place is evident to be this, that the earth is founded not upon, but above the waters: so the Hebrew word gnal signifieth supra, above: and so we see, as wa● noted before out of Augustine, that the dry land hangeth over the sea. For the other place of S. Peter, the earth is said to be of the water, not as though it was made of the water, but because it was made to appear out from the water which before covered it: the other part of the sentence is not well translated, by the water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the water: as 1 Pet. 3.20. No is said to be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by the water, but in the water. And so the earth may be well said to be in the water, because the whole continent being less in compass than the Ocean, seemeth to be as a great Island in the sea. But that the earth hath not his foundation upon the waters, it is evident both by experience, because we see the earth to be the heavier element, and so to have his situation lowest: as also by the Scripture, job 26.7. He hangeth the earth upon nothing, than not upon the waters. Psal. 104.5. He hath set the earth upon her foundation, etc. that it cannot be moved: the earth hath no foundation, but of it own by the word of God▪ and seeing the earth is immovable, it is not like to be founded upon the waters, which are movable. QVEST. XV. Whether the dry land was caused to appear upon the second or third day. Vers. 9 GOd said again. 1. Some think that this was part of the second day's work, the causing of the dry land to appear: as Aben Ezra, to whom subscribeth Mercerus; their reasons are these: 1. because it is said. Gen. 2.4 that in one day God made the heavens and the earth. Ans. This is spoken of the heaven and earth which were made in the beginning on the first day. Gen. 1.1, 2▪ because the approbation of this work, Why the approbation, God saw it was good, is omitted the second day. omitted before in the second day, is inserted here. vers. 10. Answ. This approbation, God saw that it was good, is omitted before: not because Gehenna was made the second day, and th● Angels fell then, as the Hebrews imagine, nor because two is the beginning of division, as Hierome: for this division was good, whereas the creatures were in confusion before: nor yet for that the second day's work was not yet ended, as Aben Ezra: but because the work begun upon the second day, was finished upon the third. For the which cause, this approbation is omitted in the first verse, when as yet the heavens and earth were created in their ●ude and imperfect state. 2. It is therefore more probable, that this appearing of the dry land was part of the third day's work: and that the second day's work was finished: not so much because this work beginneth with vaiomer, and God said: which is used sometime in the beginning of a new work upon the same day; as vers. 26. but for that, vers. 8. this conclusion is added; the evening and the morning was the second day, which is an evident distinction of the several days works. To say with Aben Ezra, that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is here to be admitted, that to be set down last which was done first, is to force and rack the story. QVEST. XVI. Of the diverse kinds of trees and plants created out of the earth. Vers. 11. THen God said, let the earth bud forth, etc. 1. God caused the earth to bring forth these things, without help of the Sun or Stars, which were not yet made: as he caused the light to shine in the first day, without the ordinary instrument thereof, the Sun: jun. 2. Although God speaketh to the earth, yet it hath no understanding or will to obey, as some Philosophers imagine, but God worketh this by his power: Mercer. 3. Here are three kinds of plants and fruits brought out of the earth: the bud, the herb, the tree; which some distinguish into herbs, shrubs, and trees. Vatablus maketh the bud and herb to be all one: the first so called in the sprouting thereof, the other in the perfection: but they differ rather thus; desheh is that kind which the earth bringeth forth of it own accord: gnesheh, Hebrews curious observations. that which beareth seed, and is set and planted by the industry of man: gnetz, is that kind of greater plants, which are called trees: jun. 4. Whereas the earth is bid to bring forth gnetz peri, the tree of fruit: Rob. Sel. his note is ridiculous, that God would have had the trees to be all fruit, and not only bearing fruit, and because the earth did not bring forth such, it was afterward accursed. Likewise R. Isaak his collection is curious, that would have this clause understood only of the trees of paradise, as though there were no fruitbearing trees without paradise: Mercer. 5. Neither had the earth only power given to bring forth these kinds of fruits, but it both brought them forth in act, and had power given to continue the propagation of them: Mercer. Calvin. And therefore it is added, fruitful trees, bearing fruit, that is, which even then came forth with fruit for the present use of man: jun. 6. Neither yet, as Basil thinketh, all trees were made fruitful in the beginning, which afterward became barren when the earth was cursed. But either Moses speaketh of the fruitful trees as more principal, or even those trees which bear not fruit, yet because they are profitable for medicine, or other uses, may also be numbered among the fruitful trees: or rather they may be comprehended among those trees, that bear their seed, though no fruit: of such kind are ashes, willows, and such like. QVEST. XVII. Whether the world were created in the spring or autumn. Vers. 12. ANd the earth brought forth the bud of herb. Some would prove by this▪ that the world was made in the Autumn, because the trees were created with ripe fruit. Concerning this matter there are three opinions. 1. Mercator thinketh that the world was made in julie: and his chief reason is taken from Noah's flood, where the beginning of the year he would have to be in Julie; because in the eleventh month, which he supposeth to be in May, when the olive beginneth to put forth, the dove brought green olive leaves▪ Contra. 1. There is no mention made of green leaves. Gen. 8.11. the word is gnaloh, which Hierome translateth elsewhere frondes olivae, branches of olive. Nehem. 8.16. such as they made bowers of: and the Septuagint, calls it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) a dry stalk: it might be then some branch of the olive tree, rather than the leaves. 2. Admit that the branch or stalk had leaves, this is no argument of the spring in May: for the olive loseth not her leaves, as other trees, Plin. lib. 16. c. 20. and therefore as Chrysostome thinketh, the olive might remain green under the water: for it is unlike, that the olive in seven days should have new leaves: for seven days before the dove was sent forth, and could find nothing. 2 Other do think, that the world was made in the Autumn, in the month Tisri. 1. because that month was the beginning of the year, as josephus thinketh, before Moses by a new institution appointed Nisan (which answereth to part of March and April▪) to be the first month: and therefore it is called the end of the year, Exod. 34.22. from whence they began the account of the Jubilee. 2. And beside they use this as another reason: because, in the autumn the fruit of trees and plants, as grapes, apples, are ripe, and not before. Contra. 1. It might be, that the Israelites accounted the beginning of their year according to the manner of the Egyptians, among whom they lived, who began their year in the month Ptho, which answereth to September: as the Athenians did in the month [Hecatombaion, Dion●● Halica●▪ Rom. Antiq. li. ●. What Month the first in the year. ] which is in June: but it cannot be showed, that this reckoning was observed from the beginning. It is indeed called the end of the year, because all the fruit of the year past was then gathered, and seed time began anew: and so it is with us: the autumn is counted the beginning of the year for matters of husbandry; and yet we in the computation of years begin in the spring at the Annunciation. It is true also that the year of Jubilee than took beginning; but it is notwithstanding called not the first, but the seventh month, Levit. 25.10. the reason is, why it began then, because all works of husbandry, and labours of servants, which then used to begin, did cease in the Jubilee. 2. Concerning the other objection of ripe fruit, we shall not need to answer as some do, that the fruit did hang still upon the trees till the autumn, or that some trees in Paradise bare fruit in the spring, some in the autumn: or that they might bear fruit twice in the year, as Pliny reporteth of India, and Solin●●s of the Island Teprobane: but I rather think, this first bearing of fruit being supernatural, that the trees again bare fruit the same year according to their natural course. And this may seem to be gathered by S. john's allusion to the tree of life, that bare fruit every month, Revel. 22.2. that in the beginning, trees did bear fruit in the year more than once. 3. I think it therefore more probable, that the world was created in the spring, for these reasons. 1. Ambrose useth this reason, Lib. 1. Hexem. c. 4. upon these words, germinet terra, let the earth bud forth the bud of the herb: Dedit formam fructus, etc. God gave and prescribed a form for the fruits to grow, ut initio cujusque anni, that in the beginning of every year herbs should sprout forth. This we see to be done only in the spring. First month in the year. 2. He useth also another reason: Vt ostenderet Scriptura veris tempora in constitutione mundi, ait, mensis hic vobis initium mensium: to show that it was spring when the world was made, the Scripture saith, this shall be unto you the beginning of months. Moses then brought in no new institution, but it is more like, Exod. 12.2. he revived the old use of beginning the year from March, which was discontinued in Egypt by another custom of that country. 3. Further, whereas God blessed the creatures, and bid them increase and multiply: which blessing presently took effect: who knoweth not, that for most kinds of creatures, especially the fish and fowl, the fittest time to engender and increase is in the spring. And whereas God gave them the green herb for meat: it is not like, that presently the green herb with frost and cold began to wither and decay. Adam also was thrust out of Paradise to till the ground: but the spring time is apt for tilling, than the autumn or winter season. Epist de celebr. Paschal. 4▪ Beda beside his own opinion, maketh mention of a synod holden in Palestina by Theophilus Bishop of Caesarea, wherein it was agreed, that the world was made in the spring, and that Christ was crucified the same day that Adam was created: at which time he also transgressed, that the first Adam herein might be a type of the second. 5. This also may be proved by comparing the time of Noah's flood with the time of the creation: for seeing there are accounted full years 1656. from the creation to the deluge, they must fall out both about the same season. But that the flood came in the spring, not in the autumn, may appear by diverse reasons, which I reserve for that place. Chap. 8. quest. 10. And of this opinion, that the world was made in March, Pererius nameth many, though he descent from them: as Eusebius, Cyrillus, Hierosolym. Athanasius, Nazianzen, Damascen, Ambrose, Beda, with others. About this question there is a great controversy between two famous Rabbins, R. josua, who holdeth the world to be made in the spring, and R. Eleazar in the autumn: but the other opinion is more probable, as I have showed. QVEST. XVIII. When the Sun and Moon were created. Vers. 14. GOd said, let there be lights in the firmament, etc. 1. These lights then, were neither made the first day, and but placed now in the firmament, as the Hebrews think. 2. Neither was the Sun made the first day, the Moon the next, the Stars the third, as Eugubinus: but they were all made upon the fourth day. 3. Neither yet do we think that the celestial bodies were made in order, as Basil conceiveth, but rather, that they were created all at once. Mercer. 4. And whereas the light created the first day, is called, Or: but the Stars are called, meoroth, as of the light: hence it may appear, that these lightsome bodies were made the receptacles of that light then created, which was now increased and united to these lights: Mercer. rather than to think, that the element of fire was that first light, as junius. 5. But we explode those Jewish fantasies: that the Sun and Moon were created of equal light in the beginning; Hebrews 〈◊〉. but when the Moon envied the light of the Sun, God brought it into subjection, and ordered, that from thenceforth, the Moon should receive light of the Sun: and of the light starre-beames, which the Moon was deprived of, they say, God made the rest of the lesser Stars: ex Mercer. QVEST. XIX. Of the greatness of the Sun and Moon. Vers. 16. GOd made two great lights.) That these two great lights are the Sun and Moon, there is no question: and that the Sun is the greatest of all the celestial bodies, it is also questionless. Anaxagoras did hold the Sun much greater than Peloponesus, a country in Grecia. Anaximander to be as big as the earth. Plutar. lib. 2. de placitis Philosophor. c. 21. but since the Mathematicians have found that the Sun exceedeth the earth in bigness 166. times, and none of the other Stars, which they call of the first magnitude, whereof there are 15. to exceed the earth above 18. times. The Moon, though some among the heathen have judged it bigger than the earth, as the Stoikes, and equal to the Sun, as Parmenides, and some among the Christians have thought it in bigness next to the Sun, because it is here trained to be a great light, as Basil upon this place, and Augustine, yet since by more diligent search, it is found to be less than the earth. 39 times, Why the Moon is called a great light. and to be the least of all the Stars, except Mercury. Moses therefore here speaketh according to the opinion and capacity of the vulgar sort, to whose sight the Moon seemeth greatest, next to the Sun, because it is nearest of all the Stars to the earth, and for that it is greatest in operation, and hath the government of the night. The reason of the greatness of these lights, is their far distance from the earth. Empedocles saith, the Moon is twice so far from the Sun, as it is from the earth, but the Mathematicians say, it is 18. times so far from the Sun. Era●osthenes affirmeth the Sun to be 804000000. furlongs distant from the earth, The distance of the Sun and Moon from the earth. that is, an hundred thousand thousand, and five hundred thousand miles, counting eight furlongs to a mile. And the Moon to be remote from the earth 780000. furlongs, almost an 100 thousand miles. Plutarc. de placitis Philosoph. l. 2. c. 31. The Hebrews make the distance of the starry heavens from the earth to be about 500 years' journey: Aratus but 30. days journey: and the thickness of the earth, as much: the one maketh it too little, the other too much. But not to stand upon these curious observations, Ambrose reasons of the greatness of the Sun and Moon. Ambrose giveth sensible and apparent reasons of the greatness of the Sun and Moon by daily experience. First, saith he, by this their magnitude is evident, because they appear of the like quantity to all through the world, whereas herds of cattle being espied far off, seem as ants, and a ship discerned far in the seas, seemeth no bigger than a flying dove. Again, as soon as the Sun ariseth, all the Stars are hid: and further, if the Sun were not of such greatness, how could all the world be lightened by it? Ambr. l. 4. Hexemer. cap. 6. QVEST. XX. How the Stars do serve for signs. Vers. 14. LEt them be for signs and seasons, days and years:] 1. By signs here we need not understand, those extraordinary signs, which it hath pleased God sometime to show, as in the Sun in josua, and afterward in Hezekiahs' time: for in this place the ordinary use of these creatures is showed. 2. Nor yet are we forced to refer it to the Astronomical signs, though the Scripture do also approve the lawful use of them, job 9.9. He maketh Arcturus, Orion, Pleiades, and the climates of the south: for this combining and conjunction of the Stars was afterward found out by art and experience. The lawful use of the celestial bodies. 3. But these celestial bodies do serve, both for political observations, as the computation of months and years, and the celebration of festivals among the Jews, as also to be signs of natural things, as for setting, sowing, planting, and discerning of the weather, and seasons of the year: as Orion bringeth rain, the Pleyades the spring. job 38.31. We acknowledge then four lawful uses of these celestial bodies. 1. To distinguish the day and night, light and darkness. 2. To be for signs of weather. 3. To serve for times and seasons, as weeks, days, and years. 4. To give influence by their heat, light, and motion, to these inferior parts. Mercer. jun. But for moral matters, as to calculate men's nativities, and to discern of their dispositions to good or evil, or for supernatural, to foretell things to come, to discover secrets, find out things that are lost, or such like, these celestial signs have no use at all, neither hath the vain and superstitious invention of Astrology any ground at all out of this place, but is altogether repugnant to 1. the Scripture: 2. against reason: 3. vain: 4. impious. These four points shall briefly be proved. 1. The Scripture thus testifieth, Isay 44.25. The vanity of judicial Astrology. I destroy the tokens of the soothsayers, and make them that conjecture fools, and turn the wise men backward, etc. jerem. 10.2. Be not afraid of the signs of heaven, though the heathen be afraid of such. 2. The wise man saith, Prov. 27.1. Boast not thyself of to morrow, thou knowest not what a day may bring forth. If a man know not his own way, neither can tell what shall happen to himself, much less can it be seen in the Stars: for the Spirit of a man best knoweth the things of man. 1 Cor. 2.11. and if we cannot be certain what shall befall the next day, much less, what may happen the next month, or year. Again, if by the aspect of the Stars judgement could be given of man, than should they have dominion over man, whereas they were created for man's use, Psal. 8.3. 3. It is a vain and deceitful study; neither are the predictions of Astrologers true, Astrological predictions false and uncertain. as it may thus appear; first, if there had been any certainty in this art, it is most like, that the Devil should have the best insight into it, both by reason of his subtlety of nature, and long experience: but it is certain that the Devil herein is deceived; for hereof it is, that the Oracles of Apollo ministered by spirits, directed by the aspect of Stars, were for the most part vain, false, deceitful. Oracles of Apollo deceitful. This testifieth Porphirius in his book of Oracles, cited by Eusebius, lib. 6. de praeparat. Evang. c. 1. that Apollo his Oracles were made by Astrology; and that they were false and vain, or ambiguous and deceitful, one Oenom●us a Philosopher among the greeks, proveth at large, as Eusebius witnesseth, lib. 5. de praeparat. Evang. cap. 10. Again, if there were any certainty in these Astrological predictions, it would chiefly appear in their Prognostications of the weather, which is the proper subject of the Planets operation: but herein daily experience showeth how grossly they are deceived, that foretell such things, neither agreeing with themselves, nor yet with the event of the weather: yet I deny not but that the fairness and foulness of the seasons may be conjectured, when as the time is near, and the natural causes have begun to work: How men may prognosticate of the weather▪ as in the evening to guess of the weather the next day, and in the morning, of the afternoon weather; as that a cloud in the west will bring a shower, and the south wind heat: as our Saviour saith, Luk. 12.55. But long before to declare these things, before there is any working in the natural causes, it is not in the art or skill of man. Ambrose to this purpose saith well: Cum pluvia expeteretur ab omnib. etc. when, saith he, vain was desired of all, and one said, the new Moon will bring rain, although we were very desirous of rain, yet I wished, that such speeches should not be true: yea it did me good that no rain fell, till it came at the prayers of the Church, that it might appear, that it came not by the influence of the Moon, but by the providence of the Creator. Hexem. lib. 4.7. 4. The impiety of this science is evident, because they ascribe all to the influence and operation of the stars, and so bring in a fatal necessity, and rob God of his honour and glory. The blasphemous assertions of some Astrologers▪ One Petrus de Al●aco a magnifier of Astrology, doubteth not to say, that Noah's flood, and the birth of our Saviour, might have been foretold by the knowledge of the stars. Maternus affirmeth, that when Saturn is in Leo, men are thereby long lived, and their souls go to heaven. Albumazar saith, that the Moon being joined with jupiter in the head of the dragon, whatsoever a man asketh of God, he shall obtain: Thus reporteth of them Pererius, lib. 2. in Genes. cap. 1. Thus they attribute all things both good and evil to the stars, and thus the grace of God is made void: yea as Origen saith, while they make alias stellas beneficas, alias maleficas, some good, some bad stars, they open their mouth against heaven, making the creature faulty and culpable, whereas God created all things good: tract. 4. in Matth. But if it shall be objected, that many things fall out according to the predictions of Astrologers: I briefly answer, How it cometh to pass that astrological predictions sometimes come to pass. that it cometh so to pass sometimes, not by the dexterity of their wit and knowledge, but either by the subtlety of Satan that foretelleth, what he himself is permitted to work, or by the credulity of such as consult with them, whereby their affections give way unto the effect: or by the secret disposing of God's providence, that such things should fall out for the probation of the faithful, and further confusion of misbelievers. QVEST. XXI. Great Whales, how said to be created. Vers. 21. GOd created great whales. 1. We need not, because God is said here to create the whales, which were made out of the water, to have recourse unto that indigested matter which was made the first day of nothing: Calvin. So not only that is said to be created, which is made of nothing; but that also, which is made new out of some matter, as man is said afterward to be created, yet made out of the earth. Hebrews ●ables. 2. But we deride that Jewish fable, that God when he had made two great whales, lest the increase of so huge a creature might tend to the destruction of the rest, he did geld the male, and salted the female to be meat for the just in the next world. As though God did not foresee every thing before it was made, and approved it being made; and beside the Lord gave a blessing to all fishes, and so to the whales among the rest, to increase and multiply. Mercer. QVEST. XXII. Of the great Whales. Vers. 21. GReat Whales: the word turmin signifieth a serpent, dragon, or great fish. And this epithet great, is not added without cause: for the whale or great fish is the greatest of all living creatures, job 41.24. In the earth there is none like him. It is almost incredible, what some writer's report, of the hugeness of these creatures: the Hebrews write, that whales have been found of 500 stadia or furlongs in length: Mercer. Some have appeared in the waters of the bigness of Islands: Muscul. Pliny writeth, that in the Indian sea there are certain fish called balaenae, whirlpooles, quatuor jugerum, of three or four akors or furlongs in length, and certain long fish called priests, of 200. cubits, and e●les in the river Ganges, of 300. feet in length: lib. 9 cap. 30. The same Author citeth juba King of Mauritania, who maketh mention, writing to Caius Caesar son of Augustus, of whales in the Arabic coasts of 600. foot in length, Ex Peretio. and 300. in breadth: lib. 16. c. 40. Aelianus also writeth, lib. 15. c. 21. that Alexander found in a cave in India, a dragon supposed to be 70. cubits long: they saw only his head out of the cave's mouth, not daring with the whole ●oast to approach nearer, whose eyes appeared to be of the bigness of a Macedonian target or shield. These strange reports are found in foreign histories, the truth whereof I will leave to the credit of the authors, and the judgement of the readers. Ambrose saith, aequalia montibus corpora habere praedicantur: the Whales are reported to have bodies equal to Mountains. Hexemer. li. 5. c. 10. Certainly it is evident out of Scripture, that these creatures of the sea, are of a wonderful bigness: as it appeareth both by that description, job 41. His jaws are likened to doors, v. 5. his scales to shields, v. 6. he maketh the sea to boil like a pot, v. 2 2. As also by the story of jonas, where we read, that the Prophet was swallowed whole of a great fish, and cast up again. And not to search further, our own Chronicles make mention of great fishes, that have been taken, as of one that was in length 22. yards, being 12. foot broad between the eyes: some of his ribs were 16. foot long, his tongue 15. foot long: three men might stand upright one upon another in the opening of the jaws. Stow, ann. Elizab. 16. QVEST. XXIII. Whether the fowls were made out of the water or earth. Vers. 21. WHich the waters brought forth, etc. and every feathered fowl, etc. By these words it seemeth, that the fowls had their beginning out of the water: but the contrary is affirmed, c. 2. v. 19 So the Lord God form of the earth every beast of the field, and every fowl of heaven, etc. To reconcile these places, we neither affirm that the fowls were made of the thinner part of the water extenuated into the air, as Augustine, lib. 3. in Genes. ad lit. c. 3. and Rupertus: nor yet that they were made of mud or slime, and so partly of earth, partly of water, as the Hebrews; not yet that they were made of the element of the water, as Eugubinus in Cosmopeia: nor yet that the fowls were made part of the water, and part of the earth: as we see there are two sorts of them, some that live in the water, and some that keep the land, as Vatablus. But we think, that the fowls were created only out of the earth, Gen. 2.19. neither is the contrary affirmed here, that the waters brought them forth: but the Lord saith, let the fowl f●ye upon the earth. v. 20. so jun. Cajetan, Catharin. QVEST. XXIV. How and wherefore God is said to bless the fish. Vers. 22. ANd God blessed them, etc. 1. God is not said before to have blessed the herbs and trees, as here he blesseth these living creatures; because the generation of living things, whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in bringing forth young, eggs, or worms, is a more admirable work of nature, than is seen in the increase of plants. 1. In that the beasts of the earth are not blessed, as here the fishes and fowls, it is not because of the serpent, that was to be accursed, as the Hebrews imagine: but for that the abundance and number of the fishes exceedeth the other: yet it must be understood that God also blessed the rest, though it be not expressed. 3. The Lord here first of all speaketh to the creatures, because now he beginneth to create living things: jun. he speaketh to them, as he did to the whale to cast up jonas, not by any syllabicall voice, but by his omnipotent will and power, which the creature forthwith obeyeth. Mercer. 4. The fishes are said to fill the waters, the fowl to multiply; because the fishes are more in number, and they only live in the waters: but the fowls live not only upon the earth, but other creatures beside. 5. By the waters in the seas, all other gatherings together of waters are understood: but the Seas are named as the principal, wherein there is greatest store of fish. jun. 6. Eugubinus here is deceived, that thinketh, that the fishes began to rise out of the water; as soon as the Seas were gathered together, and so every day their creation was in working till the fifth day: for this were to confound the works of the creation, which Moses precisely referreth to their several day's works. Mercer. QVEST. XXV. Whether all kind of creeping things were made in the beginning. Vers. 25. EVery creeping thing.] If every kind of worm and creeping thing were created in the beginning, than we refuse Augustine's conceit, that such creatures as are generated of dead bodies, were not then made, lib. 3. de. Genes. c. 14. For like as other perfect beasts were at the first form out of the earth, yet afterward left to their usual generation, so these creeping worms, flies, and such like, might then have their creation as the rest, though now engendered by corruption of other matter. Likewise we reject Pererius conceit, that thinketh those creatures which do spring of corruption, and are noisome and offensive to man, not to have had their beginning then: for by this reason, neither should the serpent have been created: these creatures, though hurtful now to man's nature, if man had not fallen, should not have been so. We therefore rather allow Basils' opinion, that even these small beasts, which do spring from corruption now, were produced in the first creation. hom. 7. in Genes. and this is more agreeable to the text, which mentioneth every creeping thing then to have been made: yet we do not think that there may not be, or is not in the world, any other form or fashion of fly or worm, than was in the first creation, but that the general kind was then form of such several creeping things, and a general power and ability given to produce them out of such corruptible matter, as is fit for their generation. QVEST. XXVI. Whether creatures of a mixed kind were made in the beginning. ANother question also here ariseth, concerning those kinds of beasts which are brought forth by a mixed generation, as the mule by the mixture of the Ass and the Mare, the Leopard of the Libbard and Lioness, the Lynx of the wolf and hind: whether these mixed kinds were created in the beginning. Some do think that they were, but I hold rather the contrary with Rupertus, lib. 1. de Trinitat. c. 57 and for these reasons: 1. because these are no new kinds, but the first kinds made in the creation mixed and conjoined together, that we need not fetch their original from the creation. 2. Because we find it directly expressed in Scripture, that Anah the son of Sibeon first found out mules in the wilderness, as he fed his father's asses, Gen. ●6. 24. he was the first that found out the generation of mules, by the unnatural coupling of asses and mares. 3. The Lord directly forbiddeth to plow with an ox and an ass, Deut. 22.10. much more unlawful was it to couple diverse kinds for generation, than to yoke diverse kinds together for tillage. 4. By the same reason we might fetch the pattern of other monstrous births from the creation: as such whereof Plutarch maketh mention, as of one Onosc●lis, the daughter of one Aristonymus, Monstrous births of women begotten of beasts, begotten of an ass; and Epona begotten of a mare by Fulvius Stellus: Plutarch. parall. 29. But these monstrous generations 〈◊〉 never by God's creation or ordinance brought into the world, but by man's wicked invention. QVEST. XXVII. How God made man according to his image. Vers. 26. LEt us make man in our image according to our likeness. 1. We neither here approve the opinion of Ruper●us, who by image, here understandeth the second person of the Trinity, by likeness or similitude the third person, namely, the holy spirit, lib 2. de Trinitat. c. 2. for in that the Lord saith, let us make man in ou● image, the image of the whole Trinity is expressed, and not the image of the father only. 2 Neither are the words so to be taken, as though man was made according to the similitude of that humane nature which Christ the Son of God was to assume: whereas the Scripture saith, that Christ took upon him the likeness of man, Phil. 2.7. and not man his likeness. 3. We also reject the conceit of Eugubinus and Oleaster, who think, that God took upon him an humane shape, when he created man, and therefore said, Let us make him in our image: God appeared in no humane shape, when he made man. for neither did God the Father ever appear in any such shape, neither could it be said to be God's image, being assumed but for a time. 4. Neither yet do we distinguish these words, as some of the Fathers, Origen, Basil, Ambrose, who refer image to the natural gifts of reason, understanding, memory, the similitude to the supernatural gifts of grace, as of holiness, righteousness: for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration. Coloss. 3.10. Let us put off the old man, etc. seeing we have put on the new, which is renewed in knowledge after the image of him that created him. We conclude therefore, that there is no difference in the sense and meaning of these words, but that one is the explication of the other. QVEST. XXVIII. Wherein the image of God consisteth in man. ANother great question is here briefly to be discussed, wherein this image of God consisteth, according to the which man was created. 1. Epiphanius judgeth it a matter incomprehensible, because he thought that the perfect image of God is here understood without any difference or dissimilitude: Epiphan, haeres. 70. whereas the Scripture saith not, that man absolutely was made like unto God. 2. Theodoret, thought that man only and not woman was created after the image of God: whereas the contrary is evident, vers. 27. God created man in his image: and then it followeth, male and female created he them: signifying thereby, that both were created according to his image. And whereas the Apostle saith, 1 Cor. 11.7. Man is the image and glory of God, the woman the glory of the man: he speaketh only of the authority and preeminence given unto man, wherein the image of God in that behalf is more expressed in the man, but not of the principal part of that image, which, as the Apostle saith, consisteth in righteousness and holiness: Divers opinions of the image of God in man. according to which image the woman was created as well as the man. Basil, Chrysostome, do understand this image of the dominion which man hath over the other creatures. Augustine of the immortality of the soul, where in it is like unto God, lib. de quantitat. anim. c. 2. Nyssenus in Hexemeron.] herein saith this image consisteth, because the soul is capable of all goodness: Damascene, because man hath freewill, lib. 2. de fide, c. 12. The Master of Sentences, distinct. 16. because man hath reason and understanding, and therein excelleth all other creatures. Others, beside these faculties of the soul, wherein the image of God is expressed, do further affirm, that the likeness is in these respects: 1. Because that as all things originally are in God, so also man doth participate with the nature of all creatures, of plants in growing and increasing, of beasts in sense and moving, of God and Angels in understanding. 2. As God can do all things by his power, so man by wit, reason, and are, doth compass many difficult things. 3. As God is the principal end of all things: so man is the secondary end, for whose use all things were created, Augustine's diverse conceits hereof. and he for the glory of God. I will also set down more at large the diverse conceits of Augustine, of this creating of man according to God's image. 1. He thinketh this image and similitude chiefly to consist in the soul, and secondarily in the body, because it was made to be obedient to the soul, and of an upright form to behold the heavens, lib. 83. quest. 51. 2 He placeth God's image in man in this, that as all things are of God, so all men had their beginning from Adam. qu. 45. ex vet. test. 3. He thinketh this image to consist in man's dominion over the creatures, de Genes. cont. Manich. c. 22. 4. The soul is like unto God, because it is whole in the whole body, and in every part thereof, it neither increaseth, nor decreaseth with the body. 5. The soul expresseth the image of the Trinity, in the understanding, will, memory, which are three faculties, yet make but one soul. 6. The soul liveth by itself, and doth also quicken the body, as God quickeneth all things. 7. The soul beareth the image of God in reason, the similitude of likeness of God in charity. lib. de spirit. & anim. c. 39 Thus Augustine varieth placing this image sometime in one thing, sometime in another. But to put all out of doubt, the Apostle showeth, how we are to understand the image of God in man, Eph. 4.24. Which after God is created in righteousness and true holiness. Coloss. 4.10. Put on the new man, which is renewed in knowledge after the image of him that created him. The image of God consisteth not in the natural substance of the faculties o● the soul, but in the gifts of grace. This image than consisteth not so much in the substance of the soul, or in the natural faculties thereof, as of understanding, free will, memory, but in the knowledge and illumination, holiness and justice of the soul, which are now wrought in man by grace, and then were given by creation. Our reasons are these: 1. If this similitude and image were in the spiritual essence and substance of the soul, both wicked spirits and wicked men should have the image of God, for the substance of spirit and soul remaineth in them. 2. Ambrose thus reaso●eth: Deus non damnat imaginem suam, etc. God doth not damn his own image, or send it into hell fire. etc. but the souls of the wicked are damned: ergo, the image is not in the substance of the soul: imago illa, etc. that image wherein thou wast made after the likeness of God, is not condemned, but crowned Serm. 10. in Ps. 119. but the righteousness and holiness of the soul only is crowned. 3 That image, after which men are naturally begotten, is not the image of God: for it were absurd, if not impious, to say, that God's image may naturally be propagated: but men by nature receive the image of ●he ●●asonable soul, as Adam begat Seth in his own likeness after his image, Gen. 5.3. that is, like unto him both in soul and body: wherefore the image of God consisteth not in the substance of the reasonable soul. Adam lost the image of God by his fall. 4 That image of God, after the which Adam was created, is by his fall utterly lost and extinguished, for otherwise this image need not to be renewed and revived in us, as it is by Christ, as the Apostle showeth, Ephes' 4.24. Coloss. 3.10. the forecited places: but the substance of the reasonable soul, with the natural faculties and powers thereof are not lost, therefore therein is not expressed this image. To this purpose Augustine: that the whole man both in his inward and outward part, inveteravit, is waxen old and decayed by sin, the inward man is renewed now by grace, the outward man shall be restored in the resurrection: Origen unjustly condemned by Epiphanius. lib. 24. contr. Faustum. Epiphanius therefore had no reason to note this as an heresy in Origen, for saying, that Adam had lost by his transgression the image of his creation, epist. ad joann. Hierosol. He might as well charge the Apostle with heresy, who saith the new man is renewed after the image of him that created him: but there need no renewing, where is not first a decaying; nor a restoring of that, which is not lost. QVEST. XXIX. Why it is added, God created them male and female. Vers. 27. TH●● God created man in his image, etc. 1. To take away all ambiguity, lest man might be thought to have been created according to his own image, it is added, in the image of God created he him. 2. Thrice in the same verse Moses maketh mention of the creation of man, left any might imagine with the Philosophers, that man had no beginning, but was eternal. 3. Mention also is made of male and female, that both man and woman should be known to be made according to God's image: though man first, and as the more principal. jun. 4. And Moses saith, he created them male and female, not created him: contrary to the conceit of Plato, and some Hebrews, which think that Adam was at the first created both a man and woman, and afterward divided in twain, Mercer. QVEST. XXX. Of man's rule and dominion over the creatures. Vers. 28. Rule over the fish of the sea, the foul of heaven, and over every beast. Theodoret thinketh, that the great Whales were exempted from the dominion of man, q. 20. in Gen. but his conceit is contrary to the text, which giveth man rule overall the fish: and Basil reporteth, that he had seen great whirlpooles of the sea taken and subdued by the will and industry of man, hom. 10. in Genes. This rule and dominion of man was absolute before his fall, for then both man should have been of more excellent government, by reason of his excellent wisdom, to keep the creatures in subjection, and the beasts also by God's providence should have had a natural inclination to obedience: a precedent whereof we have Gen. 2. when all the creatures presented themselves before Adam, to receive their names of him. Since Adam's fall, this preeminence and dominion of man over the beasts is greatly diminished and impaired, that as he first disobeied his Creator, so they also have cast off man's yoke, yet not withstanding, though now men have not so absolute a command over the creatures, his Lordship and authority remaineth still, which he exerciseth over the creatures by these four ways and means. First, there remaineth yet a natural instinct of obedience in those creatures which are for man's use, as in the ox, ass, horse, wherein God's mercy appeareth, that though man by his sin be deprived of his authority over the wild and great beasts, as lions, bears, How man exerciseth his dominion over creatures. yet the more necessary and serviceable creatures are kept in subjection still: such a natural inclination toward man appeareth in the Dolphins, of the which Plutarch reporteth strange things, as how the body of that ancient Poet hesiod was borne up in the sea by the Dolphins, and brought to land: and how one. Evalus with a virgin, which was carried to be sacrificed, leapt into the sea, and were both preserved, being supported by the Dolphins, Plutarch. convival●. It is also most strange, that Pliny writeth of the Teutyrites, that inhabit by Nilus, that they are a terror to the Crocodiles, and leaping upon their backs to bring them as captives to the shore, Plin. lib. 8. c. 25. Secondly, God by his extraordinary work and miracle subdueth the fierce and cruel beasts unto man: as when they all came unto Noah in the Ark: the lions mouths were stopped against Daniel, the viper had no power to hurt Paul. Thirdly, this dominion lost by Adam is restored by Christ, and the beasts subdued to the faithful, when the Lord seeth it meet: as it is said, job 5.23. The beasts of the field shall be at peace with thee. Thus by God's providence many of his children have been preserved, as jonas by his faithful prayer was preserved in the belly of the whale: Hierome reporteth, or one under his name, in the life of Malchus, (if the story be true) how he being pursued of his cruel master, fled into a cave where was hid a lioness with her whelps, which ●●irred not at him, but as soon as the Pagan entered, sending his servant in before, they were both soon by the beast dispatched. Fourthly, man sometime by his strength doth subdue the beasts, as Samson did slay a lion, and David a bear: or, where strength faileth, by his wit and policy, as Saint james saith, c. 3.7. The whole nature of beasts and of birds, and of creeping things, and things of the sea, is tamed and hath been tamed of the nature of man: so Augustine saith, when all other beasts are tamed by man, he himself is tamed of none. de Genes. cont. Manich. c. 18. QVEST. XXXI. How all things are said to be good that God made. Vers. 13. GOd saw all that he had made, and lo it was very good. The Manichees here objected, that God created many things hurtful and pernicious to man, as herbs, and beasts, venomous and noisome, many things superfluous, whereof man hath no use, how then were all things created good? Augustine to this objection most fully in this manner answereth: 1. God hath made nothing superfluous, although we know not the use thereof: like as in an artificers shop, we condemn not those instruments and tools, which we are ignorant of, though we cut our hands with them. 2. We need not to complain of those things, which are profitable, or superfluous, for these hurt not, and the other are for our use, and by those which are pernicious, we are either punished, or exercised, or terrified: usurpa utilia, cave perniciosa, relinque superflua, use the commodious creatures, take heed of the pernicious, leave those which thou thinkest superfluous. de Genes. ad litter. c. 22. To this answer of Augustine, thus much may be added: that these noxious creatures, which now serve for the correction of man, should not have been hurtful, if man had not fallen by his trangression: and again, they are not now altogether unprofitable, for even those creatures, which are venomous, and not fit for food, are yet profitable for medicine. There remaineth yet one question of weight concerning the creation of the Angels: first, it is not doubted of, but that God created the Angels, Coloss. 1.16. By him were all things created which are in heaven and earth: things visible and invisible, etc. But there are two other questions, wherefore Moses omitted the creation of the Angels, and when they are thought to have been created. QVEST. XXXII. Why Moses omitteth the creation of the Angels. FOr the first: 1. Moses neither passed over the creation of Angels in silence, for fear lest the Israelites should have committed idolatry in worshipping of them, as Chrysostome, and Theodoret think: for the Israelites could not be ignorant that the Angels had diverse times appeared to their fathers the patriarchs, and so could not be ignorant of them. 2. Neither are they omitted, because Moses only treateth of those things, which had their beginning with this material world, but the Angels were created long before the visible world, as Basil and Damascene think; for it shall even now appear; that this is a false supposition, that the Angels were created so long before. 3. Neither yet is the creation of the Angels comprehended under the making of heaven and the light, as Augustine and Beda think, for this were to leave the literal sense which is to be followed in the history of the creation. 4. But the only reason is this, because Moses applieth himself to the simple capacity of the people, and describeth only the creation of visible, and sensible things, leaving to speak of spiritual, which they could not understand: and this seemeth to be Hieroms' opinion, epist. 139. ad Cyprian. QVEST. XXXIII. When the Angels were made. FOr the second: 1. We neither receive the opinion of those that think the Angels to have been made long before the world, as Origen affirmeth, tract. 35. in Matth▪ and Damascen. lib. 2. the fid. c. 3. with others. For the Scripture testifieth, that the evil angels fell, as soon as they were created. joh. 8.44. He abode not in the truth: and as soon as the Angels had sinned, they were cast down to hell. 2 Pet. 2.4. But before heaven was made, there was no hell, neither any such distinction of place, before the world was founded. 2. Neither is their opinion currant, that think the Angels to have been created the same day with man: as Gennadius, and Achacius: because of that place, job 38.7. Where wast thou, saith the Lord to job, when the Stars praised me together, and all the children of God rejoiced? From hence it is evident, that when the stars were made, the Angels also had then their being, and rejoiced before God, which was upon the fourth day of the creation. 3. There is a third opinion, that the Angels were created, when in the beginning God created the heavens, Gen. 1.1. August. lib. 1. de Genes. ad lit. c. 4. And whereas it is said, that darkness was upon the face of the deep, Origen thinketh that was the deep, whither the Devil and his Angels were cast. This opinion seemeth most probable, because together with the heavens were created the heavenly host of Angels: c. 21. & 148.2. Where the same word tzaba host or army is used. QVEST. XXXIV. Whether all trees in the beginning bare fruit. Vers. 29. I Have given unto you every herb, etc. It shall all be to you for meat: likewise to every beast of the earth. etc. We mislike the conceit of Beda in Hexemer. upon these words, that before man's fall every tree did bear fruit, fit for food, none was barren or unfruitful, because the text saith, I have given you every tree, etc. For 1. it is evident out of the Scripture, that diverse kinds of trees were created in Paradise for beauty and ornament, which bore no fruit for food: as the Cedar, and Fir tree, Ezek. 31.8. The Cedar's in the garden of God could not hide him, no Fir tree was like his branches. 2. This general permission to eat of every tree, concludeth not a necessity of fruitbearing in every tree, but a liberty to eat of all which were fit for food, excepting only the tree of knowledge of good and evil, Gen. 2.17. QVEST. XXXV. Whether the flesh of beasts were eaten before the flood. LIkewise we refuse the opinion of Beda, that neither man nor beast did eat of any flesh, but only of the fruits of the earth before the flood: neither do we allow the judgement of Thomas Aquinas, who thinketh that the beasts which are now devourers of flesh, should have used that kind of food in the state of man's innocency. 1. part. quaest. 96. artic. 1. The latter opinion we reject, because if man had not transgressed, there should have been no death in the world, If man had not sinned, no beasts should have been killed for food. Rom. 5.12. Sin entered into the world by one man, and death by sin: if there should have been no death in the world, because no sin, I see not how death should have entered upon other creatures, especially this violent death by slaughter: as the Apostle also saith, Rom. 8.22. That every creature groaneth with us, and traveleth in pain together to this present: so that this bondage of pain and corruption, which maketh man and beast groan together, was laid upon them together. Neither do I see how Basils' opinion can stand, Beasts should not have been killed for knowledge or pleasure, before man's fall. hom. 11. in Gen. that man in his innocency, though he should not have used the beasts for food, yet might have slain them, to take knowledge of their inward parts, and to help his experience that ways: or it should have been lawful unto him to kill them in hunting for his delight, as Pererius thinketh, lib. 4. in Gen. p. 663. for this slaughter, and killing of beasts, upon what occasion soever, whether for food, for knowledge or pleasure, belongeth unto the bondage of corruption, which by sin was brought into the world. The other opinion seemeth probable, especially because of these two places of Scripture; first, for that the beasts and fowls lived in the Ark, not of flesh, but of other food than usual, as Noah is bidden to take of all meat that was eaten, Gen. 6.21. for there being only one couple of unclean beasts, and seven couple of clean preserved in the ark: out of these there could not be food of flesh sufficient for the rest: and after the cattle went out of the Ark, there was no other food for them, all flesh being destroyed, but only by the fruits of the earth. Secondly, the first permission to eat flesh, that we read of, was after the flood, Gen. 9.3. Everything that moveth and liveth shall be meat for you as the green herb. But these objections may be easily answered. To the first we answer: 1. that the beasts which did devour flesh, did also feed of herbs: and so Noah might provide for them according to their eating: Their reasons answered that think no flesh to have been eaten before the flood. What food the cattle lived of in the Ark. 2. Though they did use altogether to live of flesh, yet I think that for that present time, and some while after, all beasts might return to the first food appointed in the creation, this being a second creation and renewing of the world; so that upon this extraordinary occasion and urgent necessity, it cannot be gathered what was the ordinary food of beasts before, no more than it can be inferred, that because beasts of contrary natures, as the lion and calf, bear and cow, wolf and lamb, leopard and kid, did lie together, Isay 11.6. that there was no enmity between them before. To the second place our answer is, that there that liberty is only renewed, as is the blessing to increase and multiply, vers. 1. and the prohibition of shedding man's blood: vers. 5. at the hands of a man's brother will I require the life of man: for before the flood, the blood of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections, I think it more probable, that both man and beast after the transgression before the flood, did use indifferently both the fruits of the earth, and the flesh of beasts for food: the grounds of this opinion are these. 1. That one beast did not raven upon another in the state of man's innocency, Divers reasons proving the use of beasts for food before the flood. two principal reasons may be given: one, because as yet no death was entered into the world; the other, for that man bearing perfect rule and dominion over the creatures, did keep them in order: but after man's fall, both these causes were taken away; for not only death entered upon man, but the other creatures were brought into the same bondage, and were killed for sacrifice: as Abel offered of the fat of the sheep, Gen. 4 3. if it were lawful then to slay beasts, why not to eat of their flesh? And again, man having lost his sovereignty over the creatures, they then began one to rage upon another, as not standing now in the like awe and fear of man as before: this cause is touched by the Prophet, Habbac. 1.14. Thou makest man as the fishes of the Sea, and as the creeping things that have no rule over them: that is, which do one consume and devour another, because they have no governor: this rule the beasts, fishes, and fowls, had shaken off immediately upon man's fall, and not only after the flood. 2. Seeing in the old world two great sins abounded, carnal lust, and concupiscence, Gen. 6.2. and tyranny and oppression: vers. 4. there were giants or tyrants in the earth: and tyranny and oppression brought forth bloodshed; for which cause the prohibition of shedding of man's blood is so straightly forbidden after the flood, that God will require it at the hands of every beast, and of a man's brother, Gen. 9.5. How is it like, that they would abstain from killing of beasts, that spared not to spill the blood of men? or from eating of flesh, which is more apt to provoke unto lust, than the simple fruits of the earth? 3. If the flesh of beasts was not eaten before the flood, what then became of the increase of cattle? how was not the earth overrun with them? This reason was given, why the Lord would not at once but by little and little destroy the Canaanites before the Israelites, lest the beasts of the field should increase upon them, Deut. 7.22. because they both helped to destroy the cruel beasts, and did eat the unclean, as swine and such other, both which by their multitudes otherwise might have been an annoyance to the Israelites. But greater fear was there, of overspreading the earth with increase of beasts before the flood, if no such provision had been made to diminish their number. 4. But that place most of all confirmeth our opinion. Gen. 7.2. where mention is made of clean and unclean beasts: which difference was observed before the flood, and continued by tradition; not in regard on●y of sacrifice, but also for their eating, as it may appear in the reviving of this law afterward. Levit. 11.47. That there may be difference between the unclean and clean, and between the beast that may be eaten, and the beast that may not be eaten: that then is said by the definition of the law to be a clean beast, that might be eaten, that unclean, that might not be eaten. So I conclude this question, with the sentence of Ambrose, Quico●vivium adornat, etc. he that prepareth a feast, doth kill his oxen and fat cattle before, and then biddeth his guests: so the Lord, ante homini caeterorum animalium praeparavit epulas, See more of this matter, C. 9 q. ●. before prepared the meats of other beasts, and then as his friend invitavit ad convivium, bid him to the banquet, Epist. 37. His opinion is, that the cattle were provided of God to be meat for man. Mercerus is of another judgement, that the eating of flesh was generally forborn before the flood, which is also the opinion of the Hebrews: 1. both because it was necessary for the preservation of the kinds of cattle: 2. as also herbs being then of greater virtue and strength before the flood and after, might suffice for man's sustenance. Mercer. in v. 29.1. ch. Gen. But these reasons conclude not. 1. Like as after the flood, when liberty was granted to eat flesh, as the green herb, yet they did forbear for a time, till the breed of cattle was increased, upon the like reason before the flood, immediately after the creation, they might abstain for a time from the eating of flesh, but not altogether. 2. The great virtue and strength of herbs concludeth, that the eating of flesh was not so general, or necessary, then as afterward, but the whole abstinence from all kind of eating of flesh, it concludeth not. I rather prefer Musculus opinion, who upon the sacrificing of beasts, and wearing of their skins, inferreth, that beasts were killed before the flood, and consequently their flesh eaten. in 1. Gen. v. 29. 4. The didactica, that is, places of doctrine observed out of this first chapter. 1. Doct. Of the Trinity proved. 1. AGainst the Jews that deny the Trinity, and the Sabellians, which affirm but one person in the Deity, we have evident proof in this chapter, vers. 1. where the word (God) or, in the hebrew elohim, gods, is joined to a verb of the singular number, [bara] created, noting the singularity of the Godhead, and plurality of the persons. But exception is taken against this argument by Cajetanus, for the which he is reproved of Catharinus another Popish writer, lib. 4. animad ver. and by Bellarmine. lib. 2. de Christ. c. 6. for that it is the use of the Hebrews to join words of the plural, with a verb of the singular number, upon which reason this collection is misliked also by Calvin and Mercerus: but it may be replied, that it is not the use of the Hebrews to put in the plural number, that which hath no plurality in nature: as to say (Gods) if there were but one person in the godhead. To whom God said, let us make man. But yet this argument for the Trinity is more evident, vers. 26. Let us make man after our image, etc. where God neither speaketh to himself, saying, let us make, not I will make: neither yet to the earth, as though that wrought together with God: nor to the Angels, for God only created man, vers. 27. nor yet doth God speak in the plural number, according to the fashion of great men, for that use of speech, was not yet known: but in this form of speech is set forth the consultation of the blessed Trinity, the Father, Son, and holy Ghost. 2. Doct. That the heavens and earth had a beginning. 2. OUt of the first verse we conclude, that the world had a beginning, and that it was created by God: contrary to the opinion of Xenophanes, who held the world to be without beginning or end: and of the Epicures, who did impiously hold, that the world was made by chance, by the concurrence of bodies together: and of Aristotle among the heathen, and Eugubinus in Cosmopeia among Christians, who affirm Coelum empyraeum, the highest and supreme heaven to have been eternal. The lying computation of years of the Egyptians. Likewise we condemn the folly of the lying Egyptians and Chaldees, who extend the age of the world many thousand years before it was made. The Egyptians boasted that they had a continual succession of Kings. 70. thousand years. Augustine maketh mention of a letter that Alexander writ to his mother Olympias, wherein he reporteth, that he heard of an Egyptian Priest, that the Kingdom of the Assyrians exceeded 5000. years: of the Persians, 8000. years. Pompeius Mela writeth, that they have chronicles of 13000. years. Diogenes Laertius, from Vulcan to Alexander, accounteth. 48860. years, August. lib. 12. de civitate. dei. cap. 10. The Egyptians also reckon 100 thousand years since they first learned Astrology, de civitat. dei. 18. c. 40. All these are lying fables, seeing by just computation of years it is found, that the world hath not yet continued since the first beginning thereof, 6000. years. 3. Doct. The word from the beginning. 3. Vers. 3. THen God said: hence Servetus would confirm his wicked error, that the word was not from the beginning, because the heavens and earth are here said to be made, before God spoke. But we have an evident testimony, that the word was in the beginning with God, and that nothing was made without it, joh. 1, 2, 3. and seeing the light was made by this word, the word must needs be before the light: the cause goeth before the effect: so that the heavens and earth were in the beginning made by the word of God: but in this place first only it is added▪ And God said, because now more manifestly the wisdom and power of God appeareth in the distinction and perfection of the creatures, which before were confused together. Calvin. Mercer. Further, another heresy of Servetus is confuted, who thinketh that this was a new quality in God to speak, which spoke not before, for this speaking in God, was no quality in God, as in man, but it signifieth only his will and decree, though Ab. Ezra do without cause find fault with R. Saadian for so expounding: this word of God was nothing but God's decree and commandment, whereby the heavens also and earth were first made, Psal. 148.5. so that than God thus spoke also. Calvin. Mercer. 4. Doct. Of the different beginning of the souls of man and beasts. 4. Vers. 24 LEt the earth bring forth every living thing: animam viventem, the living soul: from hence it was gathered, that not only the bodies of bruit beasts, but their life also, and as it were soul, were derived out of the earth: whereby a manifest difference appeareth between the original of man's soul, which was breathed of God, and of the soul or life of beasts, which was produced out of the earth: contrary to the opinion of Porphirius, and the Pythagoreans, who taught that the soul of man took beginning from the elements, as the life of other creatures. 5. Doct. That God hath no humane shape. 5. LEt us make man after our image. vers. 26. which image was showed before to be in the graces of the soul, and not in the body, against the heresy of the Anthropomorphites, who imagined God to be of a humane shape like unto man. 6. Doct. God not the author of evil. 6. Vers. 31. GOd saw all he had made, and ●oe it was very good. From hence we conclude, that God only is the author of good: and that whatsoever the Lord doth, is very good. Against the Manichees, who affirmed, that the God of the law was the Prince of darkness, and anchor of evil. 7. Doct. Marriage made free for all men▪ 7. Vers. 28. BRing forth fruit and multiply] This Scripture showeth, 〈◊〉 marriage had the institution in man's innocency, and that this blessing to increase, should have taken place though 〈◊〉 had not fallen: against the heresy of the Tati●●i and Manichees, which condemned marriage as a work of the devil. Again, seeing God giveth here a liberty to all men and women by marriage to increase and multiply, it maketh strongly against the Popish inhibition of marriage in Ecclesiastical persons, and Monastical enforced vows: for by both these, this general liberty given of God is restrained. To this argument diverse answers are framed. 1. That this precept of multiplying was only to hold ●ll the world was replenished. Magister, lib. ●. distinct. 2●. 2. This precept was not given to all, but only to the multitude▪ Thomas 2.2. quast. 152▪ art. 2.3. This precept was not for all times, but only in case of necessity, when propagation failed, Scotus. 4. Some say this precept did hold only till Christ. 5. Some that this increasing is to be understood of ●●●ctifying in the soul, not in the body. But all these answers mislike the modern Papists. And therefore now their answer is, that these words, increase and multiply, The Papists confuted that restrain marriage. contain not a precept, but an institution of nature, and a promise of fecundity ● for the same words are uttered unt● other creatures, which are not capable of precepts; and if i● were ● precept, i● should bind all to increase and multiply by marriage, and so injury should be offered to Christ, to Mary and other holy Virgins: thus Bellarmine de Clericis, lib. 1. c. 21. Pererius in Genes. lib. 4. p. 657. Contra. 1. Our adversaries fight here with their own shadow: for neither do we say, that this is an absolute precept binding all to marriage: but a liberty granted to all that will marry, that thereby mankind may still be propagated: like as where Christ faith, if they persecute you in one City, fly into another: he doth not take away this liberty, that flieth not, having received a greater gift of strength and patience to stay and endure the utmost trial▪ but he, which shall deny this remedy to the weak. So they offend not against this grant of marriage for increase, that need it not, but are endued with a more excellent gift of continency, but they, which deny it to those that are apt to generation. 2. Though bruit beasts are not capable of man's precepts, yet when God biddeth, the creatures understand in their kind and obey. jon 2.10. God spoke to ●he fish, and it cast up jonah upon the dry land. 3. If it be an institution of nature, than they tyrannize by their superstitious laws over the bodies of men, forcing them to single life against the general inclination of nature. 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, places of confutation out of this first chapter. 1. Confut. Against the Manichees and Atheists. I Will briefly first set down the objections of the Manichees and ancient Pagans, concerning the creation, because they are suitable to the impious conceits of the Atheists in these days. 1. Object. If God in the beginning made the world: what did he before? was he weary in doing of nothing? Answ. God, as Augustine saith, nec cessando torpuit, nec operando laboravit, neither was idle in resting, nor weary in working: neither received he any happiness by the things created, without which he was happy: but when it pleased him, he made the world to manifest his glory, and declare his mercy. August. cont. aedvers. leg. lib. 1. c. 2. 2. Object. If God created light, he was before in darkness. Answer. God needeth no corporal light, which was made, but dwelleth in a spiritual and uncreated light. Aug. de g●n. cont. Manic. cap 4. 3. Object. If God made the light, who made darkness? Answer. Darkness is nothing, it need no creation, being but the absence of light, as nakedness is the want of clothing, silence the ceasing of a sound. ibid. 4. Object. If the spirit moved upon the waters, than were they the habitacle or mansion of the spirit. Ans. The Sun is carried above the earth, yet is not the earth the habitation thereof: and the spirit did so move upon the waters, as the workman over the work which he intendeth to make. Aug. ibid. c. 5. 5. Object. But who made the waters whereupon the spirit moved? Answ. It is comprehended under the name of the earth, which was covered with the waters, made at the first, as an unformed lump or matter, whereout other creatures were made. Aug c. 7. 6. Object. God saw that the light was good, it should seem he knew it not before. Answ. It followeth not, that because God approveth the light being made, he knew it not before. Christ wondered at the Centurion's faith, which he himself had wrought: God saw it before in his intention, and now approveth it, brought forth in action. 7. Object. How could there be light, or the distinction of days and nights▪ before the Sun was made? Cels. lib. 6. Orig. and so object the Manichees. Ans. Augustine answereth, that there was a division of the day and night before the sun, but a more exact division afterward: de genes. cont. Manich. c. 15. Ambrose saith, the light of the day is one thing, the light of the sun another: as we see by experience, that there is a light before the sun rise, and after he is set, lib. 4. Hexemer. c. 3. But we do again say, that God is not tied to the creature, as though he could not make light without the sun: ●ee that made the ●unn●, was able to make light before and without the sun: see more hereof, in the Theological explanation upon vers. 3. I will now touch some of the Papists objections. 2. Confut. Sacraments do not conferr● grace. BEllarmine by the moving of the spirit upon the waters, enforceth, that the Sacrament of Baptism conferreth grace, as those waters concurred to the making of natural things, so the water of baptism toward spiritual regeneration: lib. 2. de sacram. ca 4. Ans. This collection maketh against his opinion: for like as the waters were dead without the spirit, so we say that it is the spirit in baptism, and not the element that doth regenerate us. 3. Confut. Not lawful to make the image of God. MAn is the image of God, but it is lawful to make the image of the image of God: ergo, to make the image of God, lib. 2. de imaginib. sanct. c. 8. Ans. Man is made according to God's image in his soul, not in his body: that therefore in man, wherein he is like unto God is spiritual and invisible, and therefore cannot be by a visible image deciphered. 4. Confut. Man created immortal. BEcause the Lord said to man, increase and multiply, Bellarmine collecteth, that man was created of a mortal and corruptible nature, yet should he have been preserved by a supernatural grace, if he had not sinned, lib. de great. primi hom. c. 9 Ans. 1. His collection is weak, for man should have increased in the state of innocency, where no corruption was, and Mary was increased with her holy Son Christ, whose flesh saw no corruption, Act. 2.27. 2. Neither needed Adam to have had any supernatural gift, beside his creation, to have been preserved from death, if he had not sinned: for death entered only by sin, Rom. 5.12. 5. Confut. Against the Anabaptists. Vers. 26. LEt them rule over the fish of the Sea, etc. Hence the Anabaptists would prove their confused community and free use of all creatures: because God giveth unto Adam and all his posterity, rule, and dominion over them. But it is a gross collection: for the gift must be used according to the mind of the giver: now the Lord, who first gave this liberty unto man, hath also set an order, appointed Magistrates, forbidden to steal: that every man should content himself with his own portion, and not usurp upon another's right. Muscul. 6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places of exhortation and comfort. 1. THe great wisdom of God appeareth in the creation of the world, as the Prophet noteth, Psal. 104.24. In wisdom hast thou made them all, etc. for all things were ordained of God in excellent order, 1. The great wisdom of God in the creation. 2. The great bounty of God. 3. God's image must be repaired. and disposed with great wisdom. 2. The great bounty of God appeareth toward man, for whose cause he hath made all these things, which the eye beholdeth: that we again should magnify the mercies of God toward us: thus the Prophet exhorteth, Psal. 8.3. When I behold the heavens, etc. what is man say I then, that thou art so mindful of him? 3. Seeing man was created after the image of God in righteousness and holiness, and since by his transgression he hath lost this image, Eccles. 7.31. God hath made man righteous, but they have sought many inventions: we should labour to repair this image, and to be renewed in the spirit of our minds, to put on the new man, which after God is created in righteousness and holiness, Ephes. 4.24. 4. As God hath given unto man rule over the creatures, vers. 28. as the Prophet saith, The ox knoweth his owner, etc. Isay 1.3. So man should endeavour to know his Creator and Maker, and to be obedient to him. 4. Man's obedience toward his Creator. 5. As God commanded light to shine out of darkness, so we should pray to God to illuminate our minds with the knowledge of Christ, 5. God illuminateth the soul. 6. To delight in good things. 2 Cor. 4.6. 6. All things which God created were good, so we should delight in doing of good, and overcome evil with goodness, Rom. 12.21. CHAP. II. The Analysis, or Method. THis second chapter containeth 〈…〉 of somewhat not ordained before, and 〈…〉. The 〈…〉 of the Sabbath, the sanctification thereof, 〈◊〉 3. the reason of the sanctifying, God's rest, vers. 2. The 〈◊〉 is general, of the creation of the whole world, and the things therein contained, vers. 4.5. Particular in the description of paradise, and the rehearsal of things concerning 〈◊〉. Paradise i● described by the situation of the place, 〈◊〉▪ by the 〈◊〉 parts thereof, the pleasant trees, vers. 9 the river divided into 〈…〉 from vers. 9 to vers. 1●. Four things are rehearsed concerning man: 1. his vocation 〈…〉 the garden, vers. 15. the prohibition to eat of the tree of knowledge, etc. with a permission to eat of the rest. vers. 16, 17. 3. The nomination of the creatures: their bringing to Adam, vers. 16. his naming of them. vers. 20. 4. The creation of woman: where we have 1. the consultation of God, vers. 18. 2. The conf●r●●tion, or manner of the woman's making, vers. 21▪ 22. 3. The approbation of Adam, vers. 23. The benediction of marriage inte●se●ted by Moses, vers. 24. The Genesis, or grammatical sense. v. 1. All the host of them. b.g. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ornament of them. s. H. orna●us, ornament, H. haeb. ●s●bai●●, armies, S.H. host. v. 2. seventh day. b.g. T.p. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sixth day. s. she ●igui. seventh. heb. v. 3. rested from the works, S. c. which God ordained to be made. b. created and made. g. which he created to be made. H. which he had made. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. from doing the work which he had created. S. c. T. which he created in making. P. heb. that is, God created the matter first, than out of that matter made his works. differ. vet. v. 4. These are the generations. B.G.T.P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, book of generation. S.H. S. H. ad. v. 6. but a mist went up, B.G. but a fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascended. S.H. and a mist, etc. P. heb. ve●dh: which signifieth a mist, and a cloud went up: Ch. or a mist went up. T. he joineth i● with the other verse, S. H. and maketh this to be the sense, that there was yet neither rain or vapour to water the earth. v. 7. mad● man of the dust of the ground. G. dust of the ground. B. T. h●b. taking dust out of the ground. S. form him of the slime, the lim●, of the earth, H. heb. g●aphar. dust. s. b. breathed into his nostrils, B.T. into his face. G: S: HeP: h●b. aph. a face, a ●ose● the man was a speaking spirit, div. accep. C. a living soul, caet. 9 good to eat. G: T: S: P: H: tobh. good, pleasant to caet. B.H. Ch.c. 10. one of the place of pleasure: H.C. out of Eden, cater. h.c. app●spr. 11. into four heads. B.G.H.T. four beginnings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S.T. rashim, heads. s.c. 12. there is b●ellium. B.G.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a carbuncle. h.s.c. Onyx stone: b. B.G.H.P. sardonix stone. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a green stone. S. the 〈◊〉 is of a nail colour, s. c. the sarda of a flesh colour▪ the sardonix of a mixed colour of both. H. soha●●, an onyx stone. 13. The land of Aethiopia. S.H. P. of Cush. G.B.T.P. heb. Gush. which is taken as well for Arabia, S.h.c. as Aethiopia. 14. Tigris. S.H. Hidekell. B.G.T.P. heb. taken for part of Tigris. Euphrates. s. H.T.b. perah. g.p. T. heb. perath, which is Euphrates. 15. put him into the garden of Eden. b.g. T.p. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the paradise of pleasure. s. H. hegan, a garden, guerdon, signifieth delight, but paradise is derived from pards, which signifieth an ovehard. 16. thou shalt freely eat. T.g. in eating, eat. b. heb. eat thou. H. thou shalt eat meat. s. S.h.c. 18. an helper like him. b.h. meet for him. T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to h●m▪ h●b. as before him: Chenegdo. v. 20. s. ad h. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to him. s. differ. ve●. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woman. s. virago, a man's. h. T. a woman or mannes. ●. g. he. ish. a man, ishah, a w●man: virissa, a viresse. P. diff. ve●. h. C.c. v. 8. the Lord planted a garden eastward in Eden. b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning. H. C micchedem, from the east. app. pro. prop. v. 17. thou shalt eat, etc. thou shalt die. ●. g. T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c●t ye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall dye, s. in the plural. S. plur. 〈◊〉. v. 21. an heavy or deep sleep. b.g. soporem, a sound sleep. T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an extasis, singul. which is of the mind rather than of the body, f. tardemah, of radham: a sound sleep. heb. s.c. v. 24. they shall be one flesh. b.g. T. heb. they two shall be one flesh. s. H. which reading because it keepeth the sense is approved in the Gospel. Matth. 19.5. S.h. sense. v. 24. shall leave her father and mother's bed. Ch. shall leave father and mother. c●t. The Exegesis, or Theological explication. QVEST. I. How God is said to have rested. 1. GOd rested from all his work. ●. Neither as being weary in working, but resting is here taken only 〈…〉, or leaving to work. 2. Neither did he rest from his works, to receive any use thereof or benefit to himself: but the wiseman showeth how God taketh delight in his works: Prov. 8.31. I took my solace in the compass of the earth, and my delight is in the children of ma●: he made all things for 〈◊〉 use, and man for his own glory: not that by man there is any new accession of glory to God, which he had not: for infinite was the glory of the blessed Trinity before the world was. joh. 17.5. but by man▪ Gods glory in the world is manifested, not to God's benefit, but to his own everlasting reward. 3. Neither is God said simply to rest, but only from the works of the creation: by his providence he worketh still in the preservation of those things which he hath made. john 5.17. My father worketh hitherto▪ and I work. QVEST. II. How the Lord is said to have made an end of his work the seventh day. Vers. 2. IN the seventh day God finished his work, etc. 1. Not that God made any of his works upon the seventh day, as Hierome urgeth this place against the jews: tradition. in Genes. 2. neither is it so said, because God in the last point of the sixth day finished his work, which therefore is counted of the seventh: as the Hebrews. 3. Neither need we with the Septuagint to read sixth for seventh; which were a corrupting of the text. 4. Nor yet with some Hebrews to understand the creation of the seventh day: for God had already appointed the days to follow in order: and the days are not properly said to be created, but the works made therein. 5. Neither yet do we approve the conceit of Aben Ezra, who saith, that the end or absolution of a work is no work. 6. But without any more controversy, the meaning is no more but this, that God had now already upon the seventh day finished his work: the finishing was done before, but now the Lord beheld it as complete and perfect. Mercer. jun. QVEST. III. The meaning of these words, vers. 3. which he created to be made. Vers. 3. WHich he created, to be made.] 1. This is neither to be referred to the eternal purpose of God to create those things, which after were made, as Rupertus, lib. 2. de Trinitat. c. 18. for God's decree and purpose to create the world, is of like eternity to himself: but the creation had a beginning. 2. Neither by these words [to be made] is signified the power of generation given to the creature, to make like to itself: for from this work God's providence ceaseth not still. 3. Neither is insinuated thereby the end to the which, and order wherein every thing was made: as Cajetanus: for this was done in the creation, that beside it, there need no new making. 4. But either it is a phrase of the Hebrews, who for more certainty and emphasis of speech, do use to double the word: as vers. 16. in eating thou shalt eat. vers. 17. in dying thou shalt dye: that is, shalt freely eat, and surely die: so God created in making: that is, powerfully and wonderfully made: Mercer. or the words are inverted, and may be placed thus, in setting, making, before created, as Tremellius and R. Isaac: he rested from making the work which he had created. 5. Or if we make any difference, the creation was in the beginning of heaven and earth, as the matter and substance, the making was of the forming of the creatures on the six days out of that substance before by God created and prepared. Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrews, Of the Fans and Satyrs. that this work which God created to make, and made not, were the Fauns and Satyrs, which God made in the evening upon the sixth day, and being short of time, could not finish them. ex Muscul. QVEST. FOUR The Sabbath instituted of God, after the creation. Vers. 4. GOd blessed the seventh day, and sanctified it.] Here we have the institution of the Sabbath, which afterward was revived by the promulgation of the moral law. We refuse therefore the erroneous opinion of Tostatus and Pererius, two Popish writers, who do think that this sanctifying of the Sabbath, is here mentioned by way of anticipation, being not instituted till the time of Moses: for every day to man in the state of innocency should have been a Sabbath, neither was there any positive precept given to Adam in Paradise, Pereri●s deceived. but only that of not eating the forbidden fruit. Perer. in Genes. lib. 1. p. 223. But in this affirming they are grossly deceived. 1. Man had now transgressed, before the Sabbath was instituted as afterward shall be proved, and therefore they do out of time urge the state of man's innocency. 2. If man had continued in that state, seeing he was appointed to keep the garden, and not to live idly, no not in Paradise, it is most like, that even then he should have kept the Sabbath, as a rest & intermission even from such labour, as became that place, and as a symbol unto him of a further perfection to be attained unto. 3. That the Sabbath was instituted now, the creation finished, it may appear by the fourth commandment, Exod. 20.11. where this reason of the law is given: For in six days the Lord made heaven and earth, etc. 4. It is also evident, that the Sabbath was kept by godly tradition, before the moral law was given, as Exod. 16.23. To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the father's ground the institution of the Sabbath upon God's example in this place: as Hierome, trad. in 2. Gen. Augustine, Psal. 80. and Origen thus answereth. Celsus, lib. 6. objecting, if God were weary, that he needed to rest. God rested (saith he) ut nos ab operibus quiescentes, etc. that we resting from our works should celebrate that day. QVEST. V. Of the generations of the heaven and earth, how to be understood. Vers. 4. THese are the generations, etc. 1. This word, generations, is not here to be taken actively, as some of the Hebrews, for those things, which the heaven and earth brought forth of themselves, but passively for the beginning and original of the heavens and earth. Hebrews curious observations. 2. The Masorites note that this word toldoth, which signifieth generations, is twice only found fully written, with vau in the beginning, in this place after the world was finished, and in the generation of Phares in the end of Ruth: and they yield this reason thereof, because this generation in the perfection of the world was complete, and that other whereof Messiah should come, but all other generations are imperfect, and therefore they are defective in letters: but these observations are curious: ex Mercer. QVEST. VI Of the name of God jehovah. Vers. 4. IN the day that the Lord God. 1. This is the first place of Scripture where the Lord is called by his name jehovah. 2. The reason whereof the Hebrews make to be this: that as Elohim is a name of power and justice, given unto God in the creation: so now jehovah a name of mercy, is attributed unto God, the whole work being finished, because therein his mercy appeared: or rather now after God had made his work full and complete, he is also set forth in his full and complete titles. jun. 3. The Hebrews very superstitiously forbear the reading or naming of this word jehovah, and use in stead thereof Adonaei: which word we confess is soberly to be used, and that it conveniently cannot be pronounced, because it borroweth all the pricks from Adonai: and we condemn also the heathens profanation of this name. who derive from them the oblique cases of jupiter, jovis, jovi. 4. This name jehovah, some would have to express the Trinity, because it consisteth of three kinds of letters, some by He, double understand the two natures of Christ, but this is too curious. It is derived of haiah, which signifieth Gods being and essence: and therefore he is called jehovah, as by whom man and all things else have their being, ex Mercer. QVEST. VII. The world made in six days, and not all at once. Vers. 4. IN the day that the Lord made the earth and the heavens] From this place Augustine would gather that all the world was made in one day, and that Moses doth divide the creation into six days work, that it might be the better understood of the simpler sort. l. 4. de genes. ad lit. c. 21. the same was the opinion of Philo judaeus, Procopius, and Cajetanus, a Popish writer. But this opinion cannot stand. 1. It is contrary to the Scripture, Exod 21.11. For in six days God made heaven and earth. And Moses writing the story of the creation, must be taken plainly as he writeth. For if the world was made at once, how can it be true, that it was made in six days? 2 Augustine otherwhere holdeth the contrary, that the world was not made in one day, but in order, and he giveth this reason, because if the creatures had been made together, non haberent sensum, infirmitatis, etc. they should not have the like sense of their infirmity, as now they have, one seeing another made before them. quaest. 106. ex vet. testam. Ambrose giveth the like reason: ne increata crederentur, the creatures were not made at once, lest they might be thought not to have been made. lib. 1. Hexem. c. 6. 3. Whereas Moses here saith, in the day: we will not answer with Gregory, that it is so said, because the matter or substance of the creatures was created at once in the beginning, Gen. 1. 2. though they received their form and perfection afterward. lib. 32. moral. c. 10. this also is junius opinion in his last edition: for as yet the day was not created, nor the light, when the heaven and earth were made in the beginning: and Moses here directly speaketh of the plants and herbs, that were not made before the third day. I allow rather Tremellius judgement in the first edition, who translateth, for in the day, besom: in the time: a part being taken for the whole: as afterward, verse 17. in ●he day, thou eatest thereof, (that is, in the time, whensoever thou shalt eat thereof,) thou shalt dye the death: so also Mercerus. QVEST. VIII. Of the mist that went up from the earth. Vers. 6. But amyst went up] because the Latin text readeth a fountain, Augustine being unskilful of the original, much busieth himself about this matter, sometime thinking that one fountain is here taken for many, whereby the earth is overflown: other while that some great river, as Nilus, might water the earth. lib. 5. de genes. ad lit. c. 9 Others taking that to be impossible, do only understand Paradise to have been watered with this fountain, as Albinus, contrary to the text, which saith, it watered all the earth: yea, to make this matter more doubtful, the interlineary gloss saith, that there fell no rain before the flood, but that all the earth was watered with the fountains and springs of the earth. Wherefore to clear these doubts, we are to resort to the original word, gnedh, which signifieth a vapour, or a mist: The latin vulgar text refused of the Papists. and let it here be noted, that Per●tius a Jesuit writing upon Genesis in this place, forsaketh the vulgar latin text, and cleaveth to the Original. It being then agreed, that we are to read, not a fountain, as Hieromes translation hath, and the Septuagint, but a mist or vapour, yet there remaineth another doubt: for some read affirmatively, but a vapour ascended, as all the interpreters, but Tremellius, who understandeth it negatively, joining it thus with the former verse, there was not a man to till the ground, or any vapour had ascended, etc. and so he would have the negative (ain, not) used before, to be supplied here. This I take to be the best reading, both for that it is most agreeable to the text, which showeth that God created the plants without any natural help, either of rain or mists, or artificial of man's labour: that neither rain had yet descended, nor vapours ascended. As also because the manner of Scripture phrase will bear it: as Exod. 20.4. Thou shalt not make to thee any graven image, or any similitude, etc. where throughout the whole verse, the negative particle, lo, not, must be supplied, which is but once in the beginning of the verse expressed. This interpretation we prefer before either that of the Hebrews: 1. who refer this verse to that which followeth, and join it not with that, which goeth before, but make this sense: that as yet there were no plants or herbs that appeared above the earth, but lay yet hid, till God sent rain, whereby the earth was prepared for the creation of man, and the plants watered: so R. Sel. But this is a vain conceit: for upon the third day trees were made, which appeared above the earth: and the earth having been so lately covered with the waters, junius translation preferred. was yet moist enough. 2. Either that of Eugubinus, who saith it reigned the second day, and then the plants were brought forth the third: for upon the second day the waters were gathered together from covering the earth, so that no rain was then needful. 3. Mercerus distinguisheth the times: the 5. verse he understandeth of the first growing of the plants in the creation, which was done without rain or dew: but the 6. verse he referreth to that ordinary course, which God appointed afterward, by dews and reins to refresh the earth. 4. Musculus will have the 6. verse, of the ascending of vapours, to be understood of the very time of creation: that God used those helps of nature, but this were to tie God unto means: wherefore I take it with junius to be an explanation of the former verse: that it had neither yet reigned, nor any mist had ascended, when God only by his word caused the plants to grow out of the earth: this is the exposition of R. Saadia, which Kim●i preferreth before all the rest. QVEST. IX. Whether Paradise were terrestrial. Vers. 8. THe Lord planted a garden eastward in Eden, etc. Hierome readeth for eastward, à principi●, from the beginning, whereas the word is Kedem, the East, translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that Hieromes conceit that God made Paradise before the heaven and earth, tradit. in 2. gen. is grounded upon the false interpretation of this place: and how could Paradise which was upon the earth be planted, before the earth was founded? 2. Their conceit is removed, that imagine Paradise to be no terrene or corporal place, but to be spiritually understood: as Philo, lib. de mund. op●fic. and Origen, whom Epiphanius confuteth by this reason, that where there are true rivers, as Euphrates, which is confessed of all to be one of the rivers of Paradise, where were also very trees and plants, there Paradise must be a terrestrial place. epist. ad joann. Hieros●l. 3. Neither can the whole earth be taken for Paradise, as some have thought, because it is said here to be planted in Eden, which was the name of a special country. Esech. 27.23. Harah, Canneth, Eden, are joined together. QVEST. X. Where Paradise was situate. LIkewise for the situation of Paradise: 1. it was neither in a remote place beyond the Ocean, which opinion is attributed to Ephrem. 2. nor a place higher than all the earth, Damasc. lib. 2. the fid. orthodox. c. 14. 3. nor next unto heaven, as Rupertus, de Trinitat. c. 37. 4. nor reaching up to the Moon, as some other have imagined. 5. nor in the air, though not so high as the Moon, as Alexander, Hales, and Tostatus. 6 nor under the Equinoctial. Bonavent. in 2. senten. c. 17. for these rivers, Tigris, and Euphrates, which flowed out of Paradise, and the country Eden, where Paradise was, came not near the Equinoctial: and they are known to be in Asia, not in any remote and unknown country, in earth, not in the air, or next to the Moon. All these are ridiculous & childish fancies, and need no long confutation. QVEST. XI. Of the tree of life. Vers. 9 THe tree of life, etc. 1. This was a visible tree, planted in the midst of Paradise, in a visible place, not spiritually or▪ allegorically to be understood, as Origen thinketh. 2. neither is it called the tree of life, because it was able to give immortality, and to preserve from death for ever, as Tostatus, or only because it was able to preserve man from death, till such time as he should be translated to immortality, as Scotus in 2. lib. sent. dist. 19 qu. 1. and Thomas, with others. 4. Neither need it be disputed, whether the tree of life had this power to preserve from death, by a supernatural gift, as Bonaventure: or by a natural faculty, The tree of life did not give immortality. as Hugo, Thomas, Pererius upon this place. 5. For it is evident that this tree had no power to give immortality at all, by the taste of the fruit thereof: 1. because that no corruptible food can make the body incorruptible: but the fruit of this tree could not nourish nature without corruption and alteration, and without nourishment it could not give life to the body. 2. Again, man had by his creation power given him to dye, if he had not sinned wherefore immortality was the gift of his creation, not effect of the eating of the tree. 3. And if it could have given immortality, it must have had a power to preserve from sin: for by sinning, man became mortal: so that if it could not defend him from sin, it was no more the tree of life in regard of the effect, than any other tree of the garden: for if he had not sinned, he should not have died, what fruit soever he had eaten of, that only tree of knowledge of good and evil excepted. Tree of life not effectively so called, but significatively. 6. Then our opinion is this, that it was called the tree of life, not so much for the operation (though we confess it might give strength and virtue also to the body: Mercer.) but chiefly for the signification, because it was both a sign of life received from God, and a symbol of Christ, who is our true life: and herein we approve rather the opinion of Augustine, Eugubinus in Cosmopeia, who thinketh it was called the tree of life, not effective, but significative, not effectually, but significatively, as a sign of true immortality, which he should receive of God, if he continue in obedience: First, it is the tree of life, as the other was of knowledge of good and evil, which was not so called, because it gave knowledge, but was a seal unto them of their miserable knowledge, which they should get by experience in their transgression, Magister. lib. 3. distinct. 17. therefore the tree of life must be so called, because it was a seal and pledge of life: secondly, thus the Scripture significatively and simbolically expoundeth the tree of life: Prov. 5.18. Wisdom (which is Christ) is a tree of life. Revel. 2.7. To him that overcommeth will I give to eat of the tree of life: see more of this, Synops 17. cont. err. 5. QVEST. XII. Of the tree of knowledge of good and evil. vers. 9 THe tree of knowledge of good and evil. First we affirm, that this was a visible material tree, not spiritually to be interpreted, as some have thought, because Eva was tempted with a visible object, it was pleasant to the eyes, Gen. 3.6. Secondly, we hold it a curious matter, to search what kind of tree it was. 1. whether a vine tree, as some think, because of the institution of the Sacrament, where wine is used: which is a sign of Christ's blood, not a remembrance of man's transgression. 2. or a figtree, as Theodoret. qu. 28. in Gen. because they made them aprons of fig-tree-leaves: whereas they had cause rather to abhor that tree of all other, and therefore not to use the leaves. 3. or whether any tree rather than a figtree, as Tostatus, or an apple tree, because it is said, Cant. 8.6. I raised thee under an apple tree, etc. which words have an allegorical sense. None of these certainly be affirmed, What kind of tree it was. the Scripture having not expressed it. Thirdly, it was called the tree of knowledge of good and evil: 1. Neither because it endued them with reason and understanding, as some of the Hebrews: and Oukelos translateth, of whose fruit they which eat shall know good and evil: for being created according to God's image, they are made reasonable souls. 2. Neither because it gave them indeed, sharpness of wit, as josephus, 1. lib. antiquitat. for God than would not have forbidden man the use of it, being for his good. 3. neither, as Ramban, Why it was so called. because before only by a natural instinct, as other creatures they were led: for then, as R. Moses well noteth, they should have gained and not lost, by eating of the tree of the knowledge of good and evil. 4. neither was it so called, because of the lying and enticing words of Satan, that promised they should be as Gods, knowing good and evil: as Tostatus, Pererius upon this place: for it was thus called before the tentation, Gen. 2.9.17. and God forbiddeth them to eat of it under that name: so that it is most like to have been so called by God himself. 5. We think rather it was so called of the event, because by transgression of God's commandment, in eating of the forbidden fruit, they had an experimental knowledge, (a speculative knowledge of good and evil, they had before, as the rich man hath of poverty) what good they had lost, and what evil they were fallen into: and this is the sentence of most of the fathers. Neither doth that place hinder this interpretation, Gen. 3.22. because the Lord saith, man is become as one of us to know good and evil: that seeing man in knowledge was now become like unto God, (and this experimental knowledge is not in God) therefore it cannot be so taken: for here the Lord speaketh (ironically) not that man was now become like indeed in knowledge to God, (for it is not to be thought, that man's knowledge was increased by his sin, and if it were so, Satan had not lied, in promising them to be like unto God) but the Lord derideth man's folly, that was brought into such a foolish conceit to think by breaking the commandment, to be made like to God. 6. This tree of knowledge of good and evil may be also mystically understood of that perfect and absolute knowledge, which God hath reserved to himself: the which they are forbidden to search after, but to content themselves with that gift and portion of knowledge, which God had already abundantly given unto them. Mercer. in Gen. 2. v. 16. QVEST. XIII. Of the river of Paradise. Vers. 10. Out of Eden went a river, etc. and from thence it was divided into four heads. 1. These four heads had not their beginning in Paradise, as some have thought: but the river out of the which these four heads of branches issued forth, came out of Eden, and is found to have his head or fountain in the mountains of Armenia the great: there this river Euphrates, is called Pac Perath, the flowing out of Euphrates. jun. 2. Neither was this river divided into four heads in Eden before it came to Paradise, which seemeth to be the opinion of Eugubinus: for from thence, that is, when it had passed thorough the garden, it parted into four streams. 3. Neither do I think that the two great rivers Tigris and Euphrates, do first run together thorough Paradise, and then divide themselves into four brooks, as Mercerus thinketh: for this is but one river, that came out of Eden to water the garden: and beside the rivers Tigris and Euphrates touch not together, till they come to the Town Massica, not far from Babylon, and then they part again, and one stream runneth along by Seleutia, another by Babylon, Calvin. ex Plin. lib. 6. c. 26. but Paradise is supposed to have been situate more eastward than Babylon. 4. Neither can I subscribe to their sentence, that make Physon and Gihen, to be the two doors or passages, whereby the river Tigris entereth into the Sea: for they are too remote from Paradise, and therefore serve not fitly for the description of the river of Paradise. 5. Nor yet can we properly make these four heads, to be the two rivers Euphrates and Tigris, before they enter into Paradise, and the two streams, whereinto they are parted again beneath Paradise: which is the opinion of Calvin, and junius edition 1. which elsewhere I have approved as most probable. But these reasons make against it. Synods. contr. 〈◊〉 quaest. 3. 1. we must have but one river that cometh out of Eden into Paradise, not two. 2. These too rivers joining together and parting again, are still not four but two streams. 3. The text saith, that from thence, that is, as the river runneth out of Paradise, it is divided into four heads: we must then seek for these four heads, at the coming forth, not at the entering. 6. Tostatus thinketh, that this river made a great lake, after it passed Paradise, and from thence branched forth into four streams: but then not the river, but the lake should be divided. 7. Barcephas hath this conceit, that this river ran under the Ocean, and so broke forth in diverse places of the earth, lib. de Paradis. But Moses description is against him: who maketh this river immediately to divide itself from Paradise, and showeth what countries every one of them compasseth▪ 8. Wherefore I think it more probable, that this river which runneth through Paradise, is the river Euphrates, which afterward streameth into four rivers, as they are here described by Moses. Of this opinion is josephus, who best knew the situation of those countries, as he is cited by Ambrose, josephus historiographus paradisum, etc. dicit rigari slumine, qui divid●●ur in 4. fluvi●s: josephus the historiographer saith, that Paradise is watered with a flood, that divideth itself into four rivers. epist. 42. First than it is certain, that Euphra●es that great river, did send forth diverse channels and streams out of it, more than one or two, as junius proveth out of Ptolemy, lib. 5. Geogr. c. 23. C●lvin out of Arrianus, lib. 7. Secondly, it is evident, that there were such rivers so called, as Moses here describeth them. For Pliny maketh mention of a river called Phasitigris, lib. 6. c. 27. as compounded of Phasis (which seemeth to be derived of phishon) and Tigris: and a part of Tigris was called Digli●o, Plin. lib. 6. c. 27. for 〈…〉, which was this Hiddekel. Thirdly, junius very learnedly showeth which were these four streams issuing out of Euphrates: Pishon is that part which runneth with Tigris about Armenia, and was corruptly called Phasitigris: the same also is Nahar maltha, Ptolemy calleth it Basilaeon, the King's river: Gihen is the river Naharsares, that emptied itself into the Caldean fens: Hiddekel, is that branch, which above Seleucia falleth into Tigris, which was corruptly called Diglito: Perath is the river Euphrates, that ran along by Babylon, and at the first had his proper passage into the Persian gulf, but now falleth in with Tigris. But whether these are those four heads or streams of Euphrates, it may be doubted: because the river Nahar malcha, the King's river, was thought first to be cut out by Gabaris the governor of that province, to stay the swiftness of Euphrates, as it falled upon Babylon: which river was afterward scoured & ditched by Trajanus and Severus. It is certain then, if the current of this river were not natural, but made by the industry of man, and that long after Moses time, that it can be none of these four heads here described; unless we say with Calvin, that man's industry only here helped nature, and that G●baris caused the natural current, landed up, to be opened and enlarged. Wherefore I hold it the best resolution with Mercer's, to say, that seeing not only the names, but the channels and currents of rivers and streams may be altered & changed in time, that it can hardly now be defined, which are these four streams of Euphrates: it sufficeth us to know, that sometime this river was so divided by branches, where the situation of Paradise was: the particular place whereof is not now known. QVEST. XIV. Of the river Pishon. Vers. 11. THe name of one is Pishon.] Most of the ancient writers, as Hierome, Ambrose, Epiphanius, with others, did take this Pishon for the river Ganges in India, which they understand here by Havilah, from whence great store of gold is brought. But this cannot be so: 1. Ganges hath his original, as Strabo writeth, from the mountain Caucasus, lib. 15. and is found to be 70. degrees, that is, 4030. miles distant from Tigris and Euphrates, It cannot be the river Ganges. and therefore these rivers can have no concurrence together, as these are described by Moses to run through Paradise. 2. Havilah is not here taken for India, but for a country much nearer: as Gen. 25.18. Ishmael is said to dwell from Havilah to Sur, that is toward Egypt: and Saul is said to have smote Amelech from Havilah, as thou comest to Sur. 1 Sam. 15.7. but neither Ishmael dwelled in India, nor yet Saul pursued the Amalekites so far. 3. And though India be fertile of gold, from whence it is supposed Solomon had such store, yet the nearer countries yielded great plenty of gold unto David, Mo●b, Ammon, Amalech, 1 Chron. 17.11. 4. Wherefore it is most like, that this river Pishon was a branch of the river Tigris, which also was called in a certain place, Phasis, as witnesseth Curtius, lib. 5. and Pasigris, a word compounded of Phasis and Tigris, as Pliny saith, lib. 6. c. 27. QVEST. XI. Of Bdellium. BDellium. 1. It is neither a precious stone, as the Hebrews think, for it is like Moses would have so called it, because he nameth the Onyx stone in the same place with it. 2. Neither was it a kind of Margarite or pearl, as Eugubinus and Oleaster suppose. 3. but a kind of tree, which Pliny describeth to be of a black colour, leafed like an oak, of the bigness of an olive tree, bearing fruit like a wild fig tree, growing in Bactriana lib. 12. c. 9 Dioscorides calleth it bdolchon, coming very near the hebrew word bedoloch, lib. 1. 4. Neither doth that place make any thing against this sense, Numb. 11.7. where Manna, which was white, is said to be of the colour of bdellium: by the which, some gather, bdellium to be pearl rather for the whiteness, than the tree called bdellium, which is black. But this doubt is easily removed, for though the tree was black, yet did it bear a bright gum like unto wax, somewhat whitish. Plin. lib. 12.9. so then Man●a is likened for colour not to the wood, but the gum of the tree bdellium. QVEST. XV. Of the river Gihen. Vers. 13. THe name of the second is Gihen] 1. This cannot be Nilus a river of Egypt, as many have supposed: for this river had not affinity with Tigris and Euphrates, neither did ever meet with them, being so far asunder: for Tigris and Euphrates had their beginning in the mountains of Armenia, Nilus from the mountains in Aethiopia: Gihen not Nilus. and they run into the Persian Sea, and Nilus into the Mediterranean. Again, Nilus is named to be a river of Egypt, not of Aethiopia. 2. Where that place is objected, jerem. 2.18. what hast thou to do in Egypt, to drink the waters of Geon, as the Septuagint read? the hebrew hath not Geon, but Sichor, which signifieth black or troubled, as Hierome translateth, which some take for Nilus, which was called Melas, black: some for another river that divided the land of promise from Egypt, falling into the lake Sirbon. Iosu. 13.3. 3. Aethiopia here is not that great country beyond Egypt, but another country near unto Palestina, called Arabia deserta, in hebrew Cush, which is a common name both to that large kingdom called Aethiopia, and to Arabia. And this may appear, Gen. 10 7. where the sons of Cush are rehearsed, Seba, Chavila, Sabteca, who all inhabited about Arabia: likewise Zipporah, which was a Madianitish woman, Exod. 2.16. is Chusitis, an Aethiopian, or Cushite, Numb. 12.2. so that the Madianites about Arabia were also called Aethiopians or Cushites. 4. Neither is this Gihen, that river, that ran by Jerusalem, 1 King. 1.33. though it bear the same name: for the head of that river was not far from Jerusalem, whose springs Hezekiah stopped, and turned them another way. 5. Wherefore this Gihen compassing the land of Cush, that is, Arabia deserta, was a part or branch of the river Euphrates, called Naharsares, with Ptolemy, Baars●ris, jun. QVEST. XVI. Of the rivers Hidekel and Perath. TO other two rivers, Chidekel and Perath, are confessed of all to be the river Tigris and Euphrates: the first is so called of his swiftness, for Tigris in the Median language signifieth a sha●●: the other retaineth the hebrew name: for whereas Moses here saith, hu Perath, this is Perath, both these joined together, make Huphrates, or Euphrates: so called, because by the inundation thereof, as Nilus, it maketh the land fruitful, of the root phara, which signifieth to fructify. These two rivers taking beginning, from diverse parts of the Mountain Taurus, do run asunder a great distance, Tigris by Ninive, Euphrates by Babylon, and then joining together, and parting again, do compass Mesopotamia, so called, because it is between the rivers. These than are the four heads or streams of Paradise, as hath been showed. QVEST. XVII. Whereof Adam was made, and of the excellent constitution of his body. Vers. 7. THe Lord God made man of the dust of the earth. First, it is evident that God only made man, not the Angels, they were not so much as preparers, or temperers of the matter, whereof man was made, as some have thought: for God himself said, Gen. 1.26. Let us make man. 2. Man was made of the dust, as the thinner and purer part of the earth, not of a slimy matter mixed of earth and water, as some think: and this is evident by this reason: Man was made of that element to the which he is last resolved, but his body falleth at the last to dust. Gen. 3.19. Dust thou art, and to dust thou shalt return. We deny not, but that out of dust God might prepare a second matter compounded of the elements, and thereof frame man's body, but it is curiosity to inquire after that, which is not in Scripture expressed, or out of the same by some collection may be gathered. 3. It is also evident, that God made man's body of a more excellent constitution, than any creature beside, and of a fit temper to be a convenient instrument for his soul. 1. Man's body hath the pre-eminence in respect of his upright stature, whereas other creatures look downwards, whereby he should be admonished to look upward toward his Creator, and to behold the heavens, as also thereby is signified the lofty dominion and command, which is given unto man over other creatures. 2. The temperature of man's body is most excellent, whereas other creatures, The frame of man's body more excellent than of any other creature. by reason of their gross and cold humours do grow over, beasts with hair, fowls with feathers, fishes with scales. 3. The fashion of man's body, and the ready use of his members, surpasseth all other creatures: as God hath given unto man his hands, whereby he worketh, and perfecteth the invention of many profitable art. 4. Though other creatures in the quickness of some senses exceed man, as the vulture in seeing, the dog in smelling, the mole in hearing, the spider in feeling: and in strength, many beasts go beyond man: yet herein is man's excellency, that he both better discerneth and judgeth of the outward sense, and is endued with reason, whereby he subdueth all other creatures to his service: and so maketh use unto himself of their strength, sense, or what other natural faculty they have. Lastly, it was fit that man's body should be made of an earthly, not of an aethereal or celestial matter, because he was to live in the earth: and for that such a body was fittest to be capable of sense, by the which the soul being sent into the body as a naked table, might gather experience, and by experience knowledge. Perer. QVEST. XVIII. In what state or age Adam was created. 1· FVrther, that Adam was created in a perfect age, it is without question, because his body was in the first instant apt to generation: for the Lord said unto them, increase and multiply: and immediately after his transgression Cain was begotten, Genes. 4 1, 2. But in what age, and stature of body Adam was created, it is not so certain: some think, that he was made about the years of Christ's age, between 30. and 40. but I rather approve their collection, that think his body was in the creation, of the same growth and perfection, wherein those long lived Patriarches were fit for generation, which was about 65. years, for at that ●ge Kenan & Henoch begat children, and none under those years, Genes. 5.12. whereupon it followeth, that 〈◊〉 Adam's body did show as it were 50 or 60 years in his creation, Adam how the longest liver of all the Patriarches. he might well be thought to be ●ongest liver of all the Patriarches: for he lived after his creation, 930 years, to the which add 50 years, ●ll which time his body if it had been borne would have been growing to that state, wherein he was ●reated: and so he shall exceed the age of Methuselah, who lived but 969 years. 3. But that is a ridiculous conceit of joannes Lucidus, lib. 1. de emendat. tempor. c. 4. that Adam was the biggest Giant that ever was: and Moses Barcepha reporteth the like fancy of some, that judged Adam to be of that big stature, that 〈◊〉 could wade over the Ocean. This fancy is grounded upon the Latin text, Iosu. 14.15. the name of He●orn was before Ciriatharbe, or city of Arbah: Adam the greatest among the Anakims' is there placed: Adam not the greatest man in stature of body▪ and ●hose Anakims', say they, were Giants. Contra. But the text in the Hebrew is thus: he was a great man among the Anakims': meaning Arba before mentioned the word indeed is Adam, which is here no proper name, but a common name for a man, as it is taken in the Scripture, he, a great Adam, or man among the Anakims': if Adam should be taken properly, then must they make the Giant Arba and Adam all one, which is impossible, the one living before the other after the flood. QVEST. XIX. Whether Adam's soul was created after his body. Verse. 7. ANd breathed in his face the breath of life, and the man was a living soul. 1. We neither think, that Adam's soul was created before his body, as Plato among the heathen, and Origen among the Christians thought, that all souls were made together in the beginning, and after sent into the body. 2. Neither that adam's body and soul were created in the same instant together, as Damascen, lib. 2. de fide. c. 12. & Thomas Aquinae with others are of opinion. 3. But we rather judge with Chrysostome, hom. 12. that adam's body was first framed out of the dust, and then God breathed into it life: and this opinion is most agreeable to the text: that God first made man out of the dust and then breathed the breath of life, and so he became a living soul: so that he was not a living soul in the first instant of his creation, but after God had breathed into him the breath of life: such also is the generation of Adam's posterity, the body is first framed in the womb, and then the soul is infused: as David describeth the manner of his conception, Psalm. 138.15.16. I was made in a secret place, and fashioned beneath in the earth, thine eyes did seem, when I was yet without form: where David may seem to allude to Adam's creation, who properly was framed beneath in the earth, and of whom also it may truly be said, that God saw him, when he was yet without form. QVEST. XX. What is meant by breathing the breath of life. Vers. 7. THe Lord had form man, etc. 1. The word is jatsar, which signifieth to fashion or to give shape: & so the Lord here doth perfect the feature of man. 2. He is made not of the dust as some read, but dust of the earth: to show that man is nothing else but du●t: as the Lord afterward said unto him, Dust thou art: the Lord compounded the body of man both of the dust, & red clay of the earth called adamab whereof Adam had his name. 3. But where God is said to breath into man the breath of life, we neither thereby understand with Ramban, that God inspired into Adam his reasonable soul, as part of his own substance: neither yet do we think that God used any material blast: nor yet is it only a metaphorical speech, uttered according to our capacity, as Mercer. neither do we understand here only the vital and sensitive faculty to be given to man, with Musculus: for the words following, he was made a living soul, which S. Paul setteth against a quickening spirit, 1. Cor. 15.45. do show more, than life and sense: therefore I think that properly, the breathing of the breath of life, is to be referred to the vital power, yet so, that the soul of which that faculty dependeth, must be understood together to have been infused and inspired by the spirit of God, which is here signified by the breathing of God: so that man's creation is set forth in three degrees: the forming of his body, the giving of it life, the endewing of him with a reasonable soul created after God's image. Gen. 2.26. QVEST. XXI. Whether Adam were created in Paradise. Vers. 15. THen the Lord took the man and put him into the garden of Eden, that he might dress it, and keep it. We reject their conceit that imagine that Adam was created out of Paradise, as also Eva: as josephus. lib. 1. antiquit. c. 1. and Rupert. lib. 2. de Trinitat. c. 22. because it is said, the Lord took the man, etc. Contra. 1. God is said to take him, not as removing him out of another place but showing him what he should do, namely, to keep the garden. 2. The word javach signifieth to leave, as jud. 3.1. These are the nations which God left: God then left Adam in Paradise, where he had made him: as before is expressed, vers. 8.3. It is evident that Eva was made out of Adam's side in Paradise, by the order of Moses narration: it is therefore most like, that Adam also was made there. 4. Where it is objected, Gen. 3.23. that God sent Adam out of Eden to till the earth, whence he was taken: as though he were taken from the earth out of Paradise: there by earth, is not understood any special kind of earth, but generally that element out of the which he was created: for as well that ground within, where Paradise was planted, as that without, was earth. QVEST. XXII. Wherefore Adam was placed in Paradise. TO dress and keep the garden. 1. Though man should not have toiled or wearied himself with any labour in Paradise, for that was laid upon him as a punishment afterward, to eat his bread in the sweat of his brows, Gen. 3.19. yet it is evident that he should have exercised himself in some honest labour, even in Paradise. 2. As his charge was both to dress the garden in planting and nourishing of trees: in which kind of husbandry many even now do take a delight, and hold it rather to be a recreation, than any weariness unto them: as also to keep it from the spoil of the beasts. 3. This labour was enjoined Adam, 1 that being thus occupied in continual beholding of the goodly plants in Paradise, he might thereby be stirred up to acknowledge the goodness and bounty of the Creator. 2. as also thereby the Lord had respect to our instruction, that if Adam was not to live idly in Paradise, much less should we spend our days now in doing of nothing. QVEST. XXIII. Whether the precept given to Adam were only negative. Vers. 16. ANd the Lord commanded him saying, Thou shalt eat freely of every tree of the garden, etc. From these words diverse questions are moved. First, we do not think with Thomas Aquinas, par. 1. qu. 97. art. 3. that this precept was as well affirmative in commanding Adam to eat of all other trees, as negative in forbidding him to eat only of one tree. 1. This precept to eat of every tree should have been burdenous to Adam, and a restraint to his liberty, if he should have been tied to eat of all, and not where him liked, 2. It had been superfluous, seeing his own natural appetite would have moved him to eat of the food appointed for him: for though Adam in the state of innocency should not have been pinched with such hunger and thirst, as we now are, yet a natural appetite to his meat he should have had: for otherwise his food would not have been pleasant unto him. 3. Eva best showeth, what Gods precept was, Gen. 3.2. We eat of the fruit of the trees of the garden, but of the fruit, which is in the midst of the garden, God hath said ye shall not eat of it. God's charge than was only negative, not to eat: the other to eat of the trees, was left unto their choice. QVEST. XXIIII. Whether the precept was given both to Adam and Eve. SEcondly, though Augustine do think, that this precept of not eating was given only to Adam, and by him to Eva, lib. 8. de genes. ad lit. c. 17. yet we hold it more probable, that God gave this charge unto them both together. 1. Eve confesseth, that God spoke unto them both, and said, Ye shall not eat of it. Gen. 3.2. 2. The Lord saith unto both of them together, Gen. 1.19. Behold, I have given unto you, every herb, and every tree, etc. at which time also, it is like, that he gave them the other prohibition, of not ea●ing of that one tree: for if God had made that exception before, he would not have given a general permission after, or if this general grant had gone before, the exception coming should seem to abrogate the former grant. 3. The Septuagint seem to be of this mind, that this precept was given both to Adam and Eve, reading thus in the plural number, In what day ye shall eat thereof, ye shall dye: and so doth Gregory read, lib. 35. moral. c. 10.4. But though in the original the precept be given in the name of Adam only, that is so, for that Adam was the more principal, and he had charge of the woman: and for that the greatest danger was in his transgression, which was the cause of the ruin of his posterity: or as Mercerus well noteth, Adam was the common name both of the man and woman, Genes. 5.2. and so is taken, vers. 15. and likewise here. QVEST. XXV. Why the Lord gave this precept to Adam. THirdly, if it be asked, why the Lord gave this precept to Adam, 1. we answer with Gregory, lib. moral. 35. c. 10. that for the better trial of Adam's obedience, it was fit he should be prohibited to do that, which of itself was not evil; that Adam in abstaining from that which was good, might show his humility to his Creator. 2. In that God gave Adam so easy a precept to keep, only to refrain to eat of one tree, having liberty to use all the rest beside, not like in hardness and difficulty to the commandment given to Abraham, to sacrifice his only son: herein the transgression and disobedience of Adam appeared to be the greater, in transgressing a precept so easy to have been obeyed. This Augustine, lib. 14. the civet. dei. c. 15. Thirdly, we answer with Tertullian, that this precept, though in show but easy and light, yet containeth the very foundation of all precepts, and of the whole moral law: for therein was contained both his duty toward God, in obeying his will, and love toward themselves, in escaping death, which was threatened, if they transgressed. Tertul. lib. con. jud. So that in this precept Adam might have showed both his love toward God in his obedience, faith in believing it should so fall out unto him, if he disobeyed, as God said, hope in expecting a further reward, if he had kept the commandment. The Hebrews here are somewhat curious, as R. Isaach: that if they had tasted only of the fruit, and not eaten it, they had not transgressed: but the commandments of God do concern the very thought: R. Levi, by eating, Hebrews curious observations. understandeth the apprehension of things spiritual, which is here forbidden: but we take it rather literally and historically, that God giveth them so easy a precept to try their love and obedience. Mercer. QVEST. XXVI. How a Law is not given to a righteous man. BUt the Apostle saith: The law is not given to a righteous man, but unto the disobedient, etc. 1 Tim. 1.9. And Adam was now just and righteous, and therefore he needed not a law: for answer whereunto, I say; that the law in two respects is said, not to be given to a just man: 1. in respect of the negative precepts, as to abstain from murder, theft, adultery: but in regard of the affirmative precepts, to retain them in obedience and doing of good works, so the just man had need of a law, and so had Adam. 2. A just man need not to fear the punishment of the law: as S. Paul in another place saith of the Magistrate, which is the speaking or living law: he is not to be feared for good works, but for evil, Rom. 13.4. And in this respect so long as Adam remained in his integrity and justice, the punishment in the law concerned him not. 3. And a righteous man rather of a voluntary disposition, than by compulsion of law yieldeth his obedience. QVEST. XXVII. Why God gave a precept to Adam, foreseeing before that he would transgress it. FOurthly, A question will here be moved, why the Lord gave this precept to Adam, which he knew he would not keep: for answer whereunto, first we say, that God gave him a precept, which was possible to be kept, and Adam had power to keep it, if he would: it was then not Gods fault, that gave him free will, but his own, that abused that gift. Secondly, if it be replied, why God did not give him grace and stay him from transgression: I answer, that God could have given him such grace, and to the Angels likewise, that they should not have fallen: but it was fit that God should leave the creatures to their free will, and not hinder the course of nature, which he had made. Thirdly, though God foresaw man's transgression, yet that was no reason to withhold the precept: for then God should neither have made the Angels, nor man, because he saw, that some of both should be reprobates: and by the same reason God should not have given his written word, because many heretics do pervert it to their destruction. Fourthly, as God foresaw man's transgression, so he knew how to turn it to good, as in showing mercy to sinners, and in sending Christ to restore what man had lost: so that notwithstanding God's foresight of Adam's transgression, he was not to forbear to charge Adam with this commandment, in regard of the great good, which God also did foresee should ensue. QVEST. XXVIII. What kind of death was threatened to Adam. Vers. 17. IN the day that thou eatest thereof thou shalt die the death. The first question here moved is, what death God threateneth to Adam, whether the death only of the body, or soul, or of both. 1. We neither think that the spiritual death of the soul is here only signified, whereby the soul is separated by sin from God, which was the opinion of Philo judeus, lib. 2. de allegor. Mosaicis: and of Eucherim lib. 1. in Genes. for we see that the Lord himself threatened the death of the body to Adam, Genes. 2.19. Dust thou art, and to dust thou shalt return. 2. Neither is the death of the body here only imply●d, as some have thought, but the death of the soul by sin also, which bringeth forth the death of the body, as the Apostle showeth. Rom. 5.13. Death went over all men, for as much as all men have sinned. There was first sin in the soul, before there followed death in the body. 3. Neither do we think, that everlasting death is here excluded, Adam by his transgression, made subject to eternal death. as Pererius seemeth to insinuate; lib. 4. in Genes. qu. 4. of this matter. For the Apostle saith: We were by nature the children of death, as well as others. Eph. 1.5. by Adam's transgression we were the children of wrath, he therefore much more, that made us so: and if Adam had not by sinning made himself guilty of eternal death, why was the promise of the Messiah presently upon his fall made unto him? Gen. 1.15. whose office is to redeem us from sin and everlasting damnation. 4. We therefore think with Augustine, Four kinds of death. that by death here is understood, whatsoever death either of the soul or body, temporal or eternal, lib. 1. de c●v●●. dei c. 12. for Augustine maketh four kinds of death: the temporal death of the soul, when it is for a time separated from God by sin: the eternal death of the soul, when it is separated from the body: the temporal death of the body, when it is separated from the soul: the eternal death of the body in hell. So Adam first died in soul, by losing his innocency, he died in body, returning to dust, he was subject also to everlasting death both of body and soul, but from that he was redeemed by Christ. 5. Beside under the name of death, are comprehended all other miseries, calamities, and sorrows, which are the forerunners of death: so that we may fitly compare death to the centre, all other miseries, as the circle, or circumference about the centre: or as the Scripture resembleth it, death is as the burning coal, other sorrows and miseries are as the sparkles that do rise from the coal, job 5.7. Man is borne to travail, as the sparks fly upward. QVEST. XXIX. When Adam began to die. SEcondly it is inquired, when this sentence began to take place, that in what day soever Adam did eat of the tree he should dye the death. 1. Some think, that a day is not here to be taken, according to man's account of days, but as it is before God, with whom a thousand years are but as a day: and so Adam died within a thousand years after: so justinus dialog. cum Triph. but this sense seemeth to be strained. 2. Neither do we refer these words [in what day soever] to the first clause only [thou shalt eat] and not to the second, thou shalt dye the death: as though the meaning should not be, they should dye the same day, wherein they did eat, but at any time after: for this seemeth also to be but a forced sense. 3. But we rather allow Hieromes interpretation, that Adam began in the same day to dye, not actually, but because then he became mortal and subject to death: lib. tradit. in Gen. so Symmachus readeth, thou shalt be mortal. 4. And beside that; then actually Adam entered into misery and sorrow, labour, hunger, thirst, which are the forerunners of death. 5. Add unto this also, that in the same day, death entered by sin into the soul of Adam, in the very same day of his transgression. QVEST. XXX. Whether God made death. THirdly, seeing that by God's sentence death seized upon Adam, the question is, whether God made death, and whether this corporal death be a punishment of sin. We answer. 1. that as death is a defect of nature, beside the first intention of the Creator, brought in by sin into the world, that God is not the author of it, but it is so only the fruit and effect of sin. 2. But as death is a just punishment inflicted for sin, so it is of God: who though he first made not death, yet now he disposeth of it, thereby showing his justice upon man's transgression: so that as Augustine saith, speaking of the beginning of darkness: Deus non f●●●t tenebras, s●d●rdinavit: God made not darkness, but ordered them: so may it be said of death. 3. Eugubi●us objecteth, that death is not properly a punishment of sin, because it remaineth in the faithful, and it is not taken away by Christ. in Cosmopeia. To which we answer. 1. That death also at the last shall be destroyed by Christ, 1 Cor. 15.26. The last enemy that shall be destroyed is death. 2. That although the death of the body remain yet in the members of Christ, in them it is not now as a punishment, but as a consequent of their corruptible nature, because all flesh is now as grass, Isa. 40.6. and death now unto them is not a curse, but turned to a blessing in Christ, being both a cessation from labour, and an entrance into rest, Rev. 14.13. Blessed are they that die in the Lord, they rest from their labours, and their works follow them. QVEST. XXXI. Why it was not good for man to be alone. Vers. 18. IT is not good for man to be alone] 1. not, as R. S●l. left if man would have been alone, he might be thought to be chief Lord in earth, as God was in heaven: for if man had been alone, who should have so thought or spoken? 2. Neither was it not good in respect of God, who by his infinite power and wisdom could otherways have multiplied and increased man, but in respect of that order and course of generation which God appointed for other creatures. 3. Neither is this so said, as though no man could live without a woman: as the Hebrews have these sayings, nothing is good but a woman: ●e that hath not a wife, is not a man, for God hath given unto some a special gift, which may supply this want. 4. Neither is S. Paul contrary to Moses, where he saith, it is not good to touch a woman: for he speaketh in respect of those present times of persecution, wherein their wives might have been a let unto them. Mercer. 5. But this is so said, 1. in respect of mutual society and comfort: 2. in respect of the propagation of the world: 3. especially for the generation and increase of the Church of God: 4. but most of all it was meet that woman should be joined to man, because of the promised seed of the woman, of whom came our Saviour Christ after the flesh. QVEST. XXXII. Wherein woman was a meet help for him. Vers. 18. LEt us make an help meet for him] The word cen●gd●, signifieth, as one before him, or against him. But we neither allow the conceit of some Hebrews, as R. S●lamon, that the woman is said to be against man, because she is contrary to him. 2. Nor yet do we like of Tostatus conjecture, because the male and female in respect of their natural parts are contrary. 3. Nor yet do we approve David Kimchi his collection, that the woman is said to be as before man, that is, as a servant to attend upon him: for she is appointed to be his fellow-helper, not his servant: neither is it like, that if she had been ordained to any base use, or service, that she should have been framed out of Adam's side. 4. Therefore she is called a help like to man, as Hierome readeth, or according to him as the Septuagint, or as before him as the Hebrew: both because she was made like unto man, as well in proportion of body, as in the qualities of the mind, being created according to the image of God: as also for that she was meet for man necessary for the procreation & education of children, and profitable for the disposing of household affairs 5. This maketh a manifest difference between woman, which is always before man, cohabiting and conversing with him, and other females which after their copulation, forsake their males. Luther. QVEST. XXXIII. When the woman was form. A Further doubt is moved by some: at what time the woman was made: where 1. we reject the conceit of Cajetanus, who making an allegory of this story, of the framing of the woman out of Adam's side, is forced to affirm, that God made man and woman together upon the sixth day, and not the woman out of the man: for thus the history of Moses is called into question, and as well may the whole discourse of the creation of the world be allegorised, as this narration of the making of woman. And again, it is contrary to the Apostle, who saith, that the woman was of the man, 1 Cor. 11.9. 2. We likewise refuse the opinion of Catharinus, who thinketh the woman to have been made the seventh day: for this also is contrary to the Scripture, Exod. 20.11. In six days the Lord made heaven and earth, the sea and all that in them is. 3. So then we hold, that the woman was made of a rib out of Adam's side, as Moses setteth it down, neither made together with him out of the earth, nor yet made so long after him upon the seventh day: but she was form upon the six●h day; as is expressed, Gen. 1.27. God created them male and female: which story being briefly set down in the first chap. is by way of recapitulation, rehearsed more at large in the second chap. QVEST. XXXIIII. How the creatures were brought to Adam. Vers. 19 GOd brought them unto man, to see how he would call them. 1. We neither think that Adam gathered the cattle together, as the shepherd his sheep. 2. Nor yet, that they were brought to Adam by the Angels: for the text saith, that God, that form of the earth every beast of the field, brought them: by his secret moving and stirring of them to present themselves to Adam, as they did afterward to Noah, when they went into the ark. 3. Neither was this imposition of names done mystically, nor historically as some think. 4. Nor yet do we think that the beasts were not brought before Adam, but his eyes so illuminate, that he saw them every where in their places: for this is contrary to the text, which saith, God brought them. 5. Nor yet is it to be imagined, as Barcepha reporteth it, to be the conceit of some, that Adam sat in some high place in Paradise, his face shining as Moses did, and that every beast come as he was called, and bowed the head as he passed by, not being able to behold Adam's face for brightness: for these are but men's conceits. 6. But we think that all the beasts, To what end the creatures were brought Adam. by God's secret instinct were gathered to Adam, for these causes: 1. that man seeing his excellent creation far surpassing all other, might thereby be stirred up to praise his Creator. 2. that there might be a trial of Adam's wisdom: he brought them to see how he would call them. 3. that by this means the Hebrew language, wherein those names were given, might be sounded. 4. that man's authority and dominion over the creatures might appear: for howsoever man named every living creature, so was the name thereof. 5. that man finding among all the creatures no help or comfort meet for him: v. 20. might have a greater desire thereunto, and more lovingly embrace his helper, which should be brought to him. QVEST. XXXV. How an help could not be found meet for Adam. FOr Adam found he not an help meet for him, etc. 1. not as Ramban noteth: Adam could find none to whom to give his name, as he did to the woman, call her, of ish, ishah: but it must be understood of the nature of man, Hebrews urine collections. that an help could not be found answerable to him. 2. R. Eliezer, doth so interpret, as that God could not find an help: but God knew that already he needed not for that cause to bring the creatures before Adam: he then, that is Adam, could not find one for himself. 3. But impious is the conceit of R. Sel. that man companied with every sort of beast, and so could find none apt and meet for him. Mercer. QVEST. XXXVI. Of the excellent knowledge and wisdom of Adam. FUrther, by this imposing of names upon the creatures, appeareth the great knowledge and wisdom of man. 1. in natural things: for names were given at the first according to the several properties and nature of creatures: and if Solomon had such exact knowledge of beasts and fowls, of trees and plants, even from the Cedar to the hyssop, 1 King. 4.33. no doubt Adam had greater knowledge, whom we may safely hold to have been far wiser than Solomon, notwithstanding that place, 1 King. 12. where Solomon is said to be the wisest of all before him, or after him: for that is spoken of the common generation of men, where both Adam is excepted, Solomon not wiser than Adam. created after God's image, and Christ that holy seed borne without sin: this place than needed not to have forced Tostatus to prefer Solomon before Adam in wisdom. 2. Adam had also the knowledge of supernatural things: as he was not ignorant of the mystery of the Trinity, according to whose image he was made, one part whereof is knowledge, Coloss. 2.10. 3. It may also be safely held, that Adam had knowledge of Christ to come, though not as of a redeemer, for that promise was first made after man's fall, Gen. 3.15. but as of the author and fountain of life, whereof the tree of life in Paradise was a symbol. Whether Adam knew of the fall of the Angels. 4. And whereas some think that Adam and the woman were not ignorant of the fall of the Angels, as Catharinus upon this place; yet it seemeth to be otherwise, as may appear by the conference of Satan in the serpent with the woman, wherein she is altogether without suspicion, and the knowledge of the fall of Angels, would have made her more cautelous, not to have committed the same sin of pride, in desiring to be like unto God, though not in the same measure or degree. QVEST. XXXVII. Of Adam's sleep. Vers. 22. GOd caused an heavy sleep to fall upon man, and he slept.] 1. This was not a natural sleep, as some think, which Adam fell into by reason of his weariness, in taking view of the creatures: bu● an extraordinary sleep caused by the Lord: who could otherwise have effected his purpose, but it pleased him to use this means. Mercer. 2. This was an heavy sleep: the word is tardemah: teunivah, signifieth a light sleep, shenah a more profound sleep: but thardemah is the deepest sleep of all. 3. R. Isaac Cara thinketh that man was cast into a sleep, to signify, that he should be as asleep in the house, not given to contention and strife. 4. We do think, that as this was a sound, heavy or deep sleep of the body, so the soul of Adam was in an ecstasis or trance, being illuminated of God, as it may appear by this, that when he awaked, he knew that the woman was taken out of him. 5. And this was done (Adam sleeping rather than waking) both that neither Adam's sight might be offended, in seeing his side to be opened, and a rib taken forth, nor yet his sense of feeling oppressed, with the grief thereof, which was not only by sleep mitigated, but by the power of God concurring with the ordinary means: for we see by experience, that sleep is a binding of the sense. QVEST. XXXVIII. Why the woman was made of one of Adam's ribs. ANd he took one of his ribs, and closed up the flesh in stead thereof.] First, the reason is evident, why it pleased God to make woman out of the body of man, not of the earth as he had made man. 1. That hereby might appear the pre-eminence that man hath over woman: as the Apostle noteth, 1 Cor. 11.7, 8. that as man is the image and glory of God, so the woman is the glory of the man, because she was taken out of man. And therefore also the woman hath her name and denomination of man, because she was taken out of him. v. 23. 2. Another cause of this work was, that it might be a surer bond of love, that the man knowing the woman to be taken out of him, might more firmly set his affection upon her, being flesh of his flesh, and bone of his bones. v. 23. 3. Other reasons are given, why the woman was taken out of man's side: as not out of his head, that she should not be proud: nor out of his feet, as though she were man's vassal: but from his side, to show the love and conjunction between them. Muscul. R. joshua giveth this reason, why she was taken from under the arms, that she might acknowledge herself under subjection to man: but that is ridiculous, which some Hebrews note, that the woman was made of a bone, to show her hard and intolerable nature. ex Mercer. QVEST. XXXIX. Whence the bone was taken, whereof the woman was made. SEcondly, we hold that a curious question, which is disputed of the Schoolmen, how Eva was fashioned out of a bone, whether by multiplication of it, as Hugo thinketh, or by addition of some new matter taken out of the earth, as Tostatus, or created of nothing; as Thomas that seemeth more probable, that God used no other matter, in the making of woman, but out of the man, because the text saith, she was taken out of man, which had not been true, if she had been taken out of any other matter. We therefore think ●he first opinion probable, that this was done by multiplying of the matter: August. Mercer. but we must not curiously seek to find out a reason of God's omnipotent power. QVEST. XL. How many ribs, and whence taken. THirdly: 1. We neither think with Oleaster, that God took two ribs, out of each side of Adam one, because the scripture saith, v. 21. God took one of his ribs. 2. We also deride that fable of the hebrews: that God made man and woman together, but joined by their sides, and after parted and separated them: for the text is contrary, which saith, that God took a rib out of Adam to make the woman (for the word (●selang) properly signifieth a rib, and not the side) and so R. josua taketh it. 3. It is also a superfluous question, out of what side of Adam Eva was taken, whether out of the right or left: it is resolved by most, out of the left, because Adam's heart lay there: but these are frivolous and needless matters. QVEST. XLI. Whether this rib were a necessary or superfluous rib. FOurthly: so also is that question unnecessary, and more curious than profitable, whether this rib were any one of Adam's necessary and substantial parts, or one supernumerary and superfluous: some think, that whereas a man hath now 24. ribs, on each side 12. that this rib was one of them, and that God created a new rib in stead thereof: but this opinion seemeth to be contrary to the text: because it is said, God closed up the flesh in stead thereof: if flesh were in stead of the rib, than another rib was not made in stead thereof. Again, God had already done with the creation of Adam, v. 7. he made man of the dust of the earth: but if Adam had a rib created afterward, then was he not before perfectly created. Wherefore it is more like that this rib was above the usual number of ribs created of purpose by the Lord, not as a superfluous or monstrous part, but as necessary for the creation of the woman, which God intended. Mercer. Calvin. And therefore Cajetanus needed not so to have been perplexed with this question, as not finding a solution thereof, to have left the verity of the story, and sty to allegories. QVEST. XLII. Of the woman's soul. FIfthly, though no mention be here made of the creation of the woman's soul, yet it may be gathered, that she had her soul from God immediately as Adam had, because they were both created according to God's image, Gen. 1.27. QVEST. XLIII. How God is said to have built the woman. Vers. 22. HE made or built a woman, and brought, etc. 1. God is said to have built woman: neither because of the frame and fashion of her body, which is made broadest and lowest downward, like the building of an house, as Rab. Sel. which though it be so, that God framed the woman's body as fittest for procreation of children, yet Moses in thus speaking aimed not at it. But by this is mea●●, both that man was yet as an unperfect building, before woman was made: and that by the woman the house and family is builded by procreation of children: and thereof the hebrews call a son Ben, of Banah, to build. Mercer. 2. She is called Ishah, woman, by a figure called Prolepsis, for this name was afterward given her by the man. 3. She is said to be brought to man, not as though she were made in some other place; but God doth present her and offer her to man, and as it were, marrieth and joineth them together. 4. But the Hebrews have here some ridiculous observations: as upon the word jisgor, Hebrew curiosities. in the former verse, he closed up: which is the first word with Samech used hitherto by Moses: because Samech answereth to the first letter of Satan in sound, which is Shin, with a left prick, they note, that Satan came into the world, and so the occasion of evil by women: so likewise out of the word Iebi●ah, which letters make 24. in number, they note that the woman was brought to man with 24. ornaments: whereas they cannot deny, but that she came naked. QVEST. XLIIII. How Adam knew the woman to be taken out of him. Vers. 23. THe man said, this now is bone, etc. 1. Adam understood this, that the woman was taken out of him, not so much by the contemplation of the similitude and likeness of her shape. Mercer. or that he felt some alteration in his body, as though somewhat had been taken from it: Reuchlin. but he had this knowledge especially by divine revelation. Calvin. 2. Adam looking upon the woman, did not presently desire her company, but sincerely with a cheerful mind acknowledgeth how fit a mate God had provided for him. Reuchlin. 3. This now, or for this time: which words are not to be referred with the Hebrews to the time to come, that though at this time a wife was prepared out of man, yet it should not be so afterward, but it hath relation to the time past: that although before among all the creatures he could not find a fit companion, yet now he had obtained one. Fagius. 4. He giveth the woman her name, to show the authority of man over the woman: and in the derivation of the word ishah, from ish, the antiquity of the Hebrew tongue appeareth: the like is not to be found in any other language. 5. The Hebrews well note, that is with jod, signifieth a man, without jod, which is the first letter of the name, jehovah, it is fire, so where God is not the director of the inward parts, there is nothing but fire & contention. Mercer. QVEST. XLV. How a man is said to leave father and mother. Vers. 24. THerefore shall a man leave, etc. 1. These are not the words of Adam, as Epiphanius thinketh or immediately uttered by the Lord to Adam, but of Moses directed by the spirit of God, who inserteth here a perpetual law concerning marriage, 2. The man is said to leave father and mother, either comparatively and in degree, that he is rather to leave them than his wife: Oecolamp. or conditionally, if they shall seek to dissolve the knot of marriage, therein the son is to leave them: Muscul. as also the leaving of the father and mother, signifieth the erecting of a new family: as the Chalde readeth, he shall leave his father and mother's bed: for the ancient use was for children unmarried to lie in their parents chambers. Mercer. 3. They shall be one flesh, not only in respect of carnal copulation, as R. Sel. for so bruit beasts may be said to be one flesh: but in respect of their perpetual society, the conjunction both of their bodies and minds. Now whereas the Apostle saith, that he which is joined to an harlot, is one flesh: the Apostle there applieth not that which is proper to marriage, 〈◊〉 he 〈…〉 one 〈◊〉 to fornication: but showeth, what injury they do to marriage which commit fornication, yielding that to harlots, which is peculiar to wives, to be made one fl●sh with them. And yet this difference there is, that the man and wife are joined together both in flesh and spirit: as it followeth in the same place, he that is joined to the Lord is one spirit. 1 Cor. 6.17. but the harlot though joined in body, is severed in heart and affection. QVEST. XLV. How man was not ashamed of his nakedness. Vers. 25. THey were both naked, and were not ashamed] 1. Adam was not ashamed▪ not, as some Hebrews say, because Heva was of his own flesh, for afterward they were one ashamed to behold the nakedness of another: neither doth Moses set them forth as impudent and unshamefast persons: such as the Adamites are, pretending this example, companying together like bruit beasts: but this nakedness of their bodies, sheweth the nakedness and simplicity of their minds: for shame is the fruit of sin: and therefore before sin entered, they were not ashamed. 2. Some think, that there remaineth yet in children that are not ashamed of their nakedness, some shadow of our first estate: but children are therein unshamefast for want of reason, as the like is to be seen in bruit beasts. But in the kingdom of heaven, we shall be all naked, and without shame as Adam was: and without fear or danger of sin which Adam was not. 3. Further, notwithstanding their nakedness, they should not have been offended with the weather, either heat or cold: not that their skin was like unto the nails of the fingers, as R. Eliezer thinketh, which wa● taken away after their fall: but God would have so tempered the elements, and the quality of their bodies, as that all things should have been serviceable unto them. 4. The places of doctrine. 1. Doct. The Dominical or Lords day, is grounded, not upon tradition or Ecclesiastical institution, but upon the scriptures. IN that the Lord sanctified the seventh day, and made it a day of rest: we inserre, that as the Sabbath kept then upon the seventh day in remembrance of the creation, was of the Lords institution: so the Lords day is now observed by he same authority, in remembrance of the resurrection of Christ, and our redemption by the same: contrary to the Rhemists, who count the observation of the Lords day, but a tradition of the Church, and Ecclesiastical institution. Rhemist. Matth. 15. sect 3. Our reasons are these. The observation of the Lords day is moral. 1. The observation of a Sabbath or day of rest unto the Lord, is commanded in the moral law, which is perpetual, and not to be abrogated: if this be denied, it will follow, that there are but nine commandments, if that of sanctifying the Sabbath do not bind now. And although we observe not now the same day for our Sabbath, which the Jews did, yet the seventh day we keep still, retaining the substance of the law, which is to keep one day holy of seven. The manner of computation and account of seven, where to begin, where to end, and to be tied to the very same prescript of the day, was ceremonial and a circumstance of the law, and in that behalf doth not conclude us. The Lord's day instituted by the Apostles 2. That which was by the holy Apostles by precept enjoined, and by example observed, was of a divine institution: thus the Lords day is prescribed by Saint Paul. 1 Cor. 16.2. where the Apostle enjoineth them to make collection for the poor in their meetings upon the first day of the week, which then began to be observed for the Lords day: he himself, also Act. 20.7. observeth the same day, and preacheth in it. Saint john calleth it the Lords day: Revel. 1.10. The Lord's day a symbol of everlasting rest. 3. Every symbol significative or representing sign mentioned in scripture, had a divine institution: but so is the Sabbath a symbol or type of our everlasting rest. Heb. 4.9. There remaineth therefore sabbatismus, a sabbath rest to the people of God: which words do conclude, that both the type remaineth, that is a sabbatisme, and the signification of the type, everlasting rest. The observation of the Lords day bindeth in conscience. 4. No constitution of the Church doth simply bind in conscience: for God's commandments only do so bind, jam. 1.12. There is one law giver, which is able to save and destroy: but the keeping of the Lords day bindeth in conscience: for therein we are commanded not to do our own ways, nor to seek our own will, nor to speak a vain word, Isay 38.13. which duties, are always commanded, so especially upon the Lord's day: but these precepts, the observation whereof is properly incident to the Lords day, do bind in conscience, Ergo. etc. Difference between the Lord's day and other festivals. 5. If the Lords day were but a tradition of the Church, there should be no difference between that and other festival days, but all of the like necessity, and with as great strictness are to be observed and kept, these as the other. But that were very absurd, seeing we find the Lords day by the Apostles to have been observed, whereas no mention at all is made of the other in the scriptures: and the Church of God in her practice hath always made a difference between the observation of the Lords day and other festivals: enjoining that with greater devotion always to be celebrated, than the rest. 6. This also hath been the constant doctrine of the Church of God, and the judgement of the fathers, that the Lords day is of the Lords institution: as may appear by this sentence of Augustine: Dominicum diem, apostoli & apostoli●i vir●religiosa sanctitate habendum sanxerunt, etc. The Lord's day the Apostles and Apostolical men have ordained with religious holiness to be kept, because in the same our Redeemer rose from the dead, and therefore it is called the Dominical or Lords day, that in it we only may attend upon the divine service: this is the first day in the world, in it were created the elements, and the Angels: upon this day Christ rose, the holy Ghost was given, and Manna descended from heaven first on this day: serm. detempor. 251. Wherefore I cannot wholly condescend to Mercerus judgement, who saith, politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum: that the Apostles for policy sake have retained the Lords day in stead of the Sabbath: in 2 Gen. vers. 3. A policy I grant in the use of the Lords day, but that is neither the only nor chief reason of the institution thereof. There are three causes of the observation of the Lords day: a religious and holy use: for the Lord to this end did consecrate this day by his own example and commandment to be spent in holy exercises: the Civil or political use of the Lords day is for the rest of ourselves, our servants, and cattles the ceremonial or symbolical end, was to shadow forth our spiritual rest in Christ: in this last respect, I confess the ceremony of the Sabbath in part to be abolished: for it is a symbol still of our everlasting rest in heaven. Heb. 4.9. But in the other two respects, the law of the Lords day is perpetual: for that as Philo saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, festum populare, a popular or general festival to be observed of all people for ever. I do wonder then, this doctrine of the Sabbath, and day of rest, now called the Lords day, having such evident demonstration out of the scriptures, and being confirmed by the constant and continual practice of the Church in all ages: that any professing the Gospel, specially being exercised in the study of the scriptures, should gainsay and impugn these positions following, as erroneous. 1. That the commandment of sanctifying the Sabbath is natural, moral, and perpetual: See the book of the catholic doctrine, of the Church of England, printed at Cambridge. p. 37. ibid. for if it be not so, than all the commandments contained in the decalogue, are not moral: so should we have nine only, and not ten commandments: and then Christ should come to destroy the Law, not to fulfil it, contrary to our Saviour's own words, Matth. 5.17. 2. That all other things in the law, were so changed, that they were clean taken away, as the priesthood, the sacrifices, and the sacraments: this day (namely the Sabbath) was so changed, that it yet remaineth: for it is evident by the Apostles practice: Acts 20.7. 1 Cor. 16.2. Apocal. 1.10. that the day of rest (called the Sabbath,) was changed from the seventh day, to the first day of the week: and so was observed and kept holy under the name of the Lords day. 3. That it is not lawful for us to use the seventh day to any other end, but to the holy and sanctified end, p. 195. for which God in the beginning created it: for this were presumption to alter God's appointment: and the will and ordinance of the Creator, must stand in the use of the creature: otherwise the Apostle had not reasoned well for the use of meats from the end of the creation: which God hath created to be received with thanksgiving. 4. As the Sabbath came in with the first man, so must it not go out, but with the last: 1 Tim. 43. ibid.▪ for if the keeping of a day of rest holy unto the Lord, be a part of the moral law (as it cannot be denied) then must it continue, as long as the Lord hath his Church on earth: and the moral Sabbath must stand, till the everlasting Sabbath succeed in place thereof. 5. That we are restrained upon the Sabbath from work, both hand and foot, as the Jews were: Ibid. though not in such strict particular manner as they were, for whom it was not lawful to kindle a fire upon the Sabbath. Exod. 35.2. yet in general we are forbidden all kind of work upon the Lord's day, as they were which may hinder the service of God: saving such works, as either charity commandeth, or necessity compelleth▪ for it is a part of the moral precept: in it thou shalt do no manner of work. 6. That the Lord would have every Sabbath to be sanctified by the Minister and the people, p. 196. and that in the Church he ought to preach the word, and they to hear it every Sabbath day: (but not each of these under pain of condemnation, as the place is misconstrued,) is confirmed by the practice of our blessed Saviour, Luke 4.16. and of S. Paul: Act. 13.14. and 20.7. And hereunto are the Canons of our Church agreeable, Can. 45. & 54. which require that every Minister preach every Lord's day, and likewise catechise the youth. 7. That the Lord hath commanded so precise a rest unto all sorts of men, that it may not by any fraud, deceit, p. 189. or circumvention whatsoever, be broken, under the pain of his everlasting displeasure: who doubteth of this, but that every breach of any part of the moral law, especially by deceit and circumvention, deserveth in itself God's curse, and everlasting displeasure: as the Apostle saith, the wages of sin is death: Rom. 6. Galath. 3.16. and the Law saith: Cursed is every one that continueth not in all things which are written in the book of the law, to do them: as the Apostle citeth this text. This doctrine of the Sabbath first grounded upon the authority of scripture, hath accordingly been ratified by the constant and perpetual practice of the Church. Origen saith; In nostro Dominico die, semper pluit Dominus Manna de coelo: in our Lord's day, Hom. 7. in Exod. ad Rustich. the Lord always raineth Manna from heaven. Hierome; Dominicus d●es orationi tantum & lectionibus vacat: upon the Lords days, they only give themselves to prayer and reading. Ambrose: tota di● sit vobis oratio vellectio, etc. nulle actus seculi, actus divinitatis imped●ant, etc. Serm. 33. Let us all the day be conversant in prayer, or reading: let no secular acts, hinder divine acts, let no table play carry away the mind. Augustine: quom●do Maria matter Domini, etc. de tempor. serm 36. As Mary the mother of our Lord is the chief among women: so among other 〈◊〉, this is the mother of the rest: the whole grace of the Sabbath, and the ancient festivity of the people of the jews, is changed into the solemnity of this day. Concil. Tullen. cap. 19 Oportet eos qui praesunt Ecclesiis &c: it behoveth those which are set over the Churches, upon all days, but especially upon the Lords days, to teach the people, etc. Matisconens. 2. cap. 1. Exhibeamus Deo liberam servitutem, etc. Let us exhibit unto God our free service, not because the Lord requireth this of us, to celebrate the Lords day by corporal abstinence, but he looketh for obedience: whereby we treading down all terrene rites, might be raised up to heaven. D. Bound. But these allegations are here superfluous, seeing there is a learned Treatise of the Sabbath already published of this argument: which containeth a most sound doctrine of the Sabbath, as is laid down in the former positions, which shall be able to abide the trial of the word of God, and stand warranted thereby, when other humane fantasies shall vanish: howsoever some in their heat and intemperance, are not afraid to call them, Sabbatorum errores; yea heretical assertions, a new Jubilee, Saint Sabbath, more than either Jewish or Popish institution: God grant it be not laid to their charge, that so speak or write, and God give them a better mind. 2. Doct. The soul is not part of God's substance. SEcondly: where it is said, God breathed into the face of Adam the breath of life: we are not thereby to gather, that the soul of man is part of the divine substance, to the which opinion Lactantius seemeth to have inclined. lib. 2. divinar. institution. for as the breath is no part of his substance that doth breath, so neither is the soul of God's essence, that gave it: for then, the soul of man, if it were of the divine nature, it should be immutable, and without beginning; from all eternity, as God is. 3. Doct. There is but one soul in a man. THirdly, from hence it may be concluded, that there is but one soul in man, and that all the other faculties of sense and powers of nature are but handmaids to the soul, waiting upon it, and departing with it: therefore God is said to have breathed into man the spirit of l●●e, that is, the reasonable soul, because the body, no longer doth breath or live, than the soul is present. We do therefore refuse Origens' conceit, Tractat. ●. in Matth. upon these words Mat. 24.51. The Lord will divide or cut him off: that is, the spirit of the wicked shall return to God, and their soul shall go to hell: he maketh A difference between the spirit and soul: contrary to the Apostle, who saying, be ye renewed in the spirit of your souls and minds, Eph. 4.24. showeth 〈◊〉 the spirit belongeth to the mind or soul, as the purer part thereof. 4. Doct. Paradise was a place not altogether unknown. FOurthly, whereas Paradise is described by the country of Eden where it was situate, and by the known rivers of Tigris and Euphrates, we infer that Paradise then was not a place secret and unknown, as Bellarmine supposeth, lib. de great. prim hom. c. 12. for if it had been unknown in those days, the Lord needed not to set the Cherubims to keep it with A sword shaken. And if it be objected, that Paradise was never found out by any, the answer is easily made: 1. because it was kept by the Angels with great terror, that none durst approach. 2. The Infidels and incredulous persons regarded it not. 3. The faithful looked for a much better Paradise in heaven, and therefore sought not after it. And herein we have the judgement of Pererius against Bellarmine: one Jesuit against another, lib. 3. in genes. qu. 5. de paradis. 5. Doct. The terrestrial Paradise is not now extant. FIfthly, whereas Bellarmine affirmeth, that the terrestrial Paradise is yet remaining, and that Henoch and Elias are there kept: it appeareth by the description of Paradise to be a mere fable. 1. Paradise was planted where the known rivers Tigris and Euphrates ran together, which is either in Armenia, or Mesopotamia, or some of those known countries: then if Paradise were now extant in the world, it is like that in all this time it should have been found out by the inhabitants of those places. 2. The flood over-flowed the highest hills, 15. cubits, Gen. 7.20. then Paradise also was covered with the water, where if Henoch then was, he must have also perished in the waters, being out of Noah's Ark. 3. The scripture maketh mention now of no other Paradise, Pererius against Bellarmine. but heaven, 2 Cor. 12, 13. S. Paul calleth it the third heaven Paradise. 4. Pererius showeth Ruperius and Gregory to have been of this mind, that Henoch was not translated to the terrestrial Paradise: to the which he subscribeth against Bellarmine. 6. Doct. Marriage is not to be prohibited to any. SIxthly, whereas the Lord saith, vers. 18. It is not good for man to be alone: we enforce this text against the popish forced virginity: for whereas God saw it was not good neither for Adam, then present, not for his posterity, which should have more need of the remedy, to be alone: they chose constrain their Priests and votaries to live alone, depriving them of that mutual help and society, which God hath appointed for their comfort; and to be a remedy against sin: and that this place is understood not of the marriage of Adam only, but of all the faithful, Bellarmine confesseth, lib. de Matrim. cap. 2. 7. Doct. Polygamy condemned. SEventhly, vers. 24. They shall be one flesh: and as this place is alleged, Matthew 19 5. They two shall be one flesh: This place showeth the corruption of polygamy, which is the having of many wives: for if God had seen it good for one man to be joined to two, or diverse women, he would have made at the first to one man, more helps than one. 5. Places of confutation. 1. Confut. Experimental knowledge of evil not to be desired. 1. THe Manichees objected, why did God forbid man to eat of the tree of the knowledge of good and evil, would he have him like unto bruit beasts, that cannot distinguish between good and evil? Augustine answereth this experimental knowledge of evil, which Adam got by transgression, was not the wisdom of an happy, but the experience of a miserable man: for Christ knew no sin by his experience, though he knew it by his saplence or wisdom. 2. Confut. Why God gave a commandment that man would not keep. 2. WHy did God give a commandment, that man should not keep, and why did he not make him so, that man should not have fallen? Ans. 1. God gave man this precept, that he might show his obedience, and though he foresaw he would sin, yet he also provided a remedy and redeemer for his sin. 2. Though he be in a better state, that cannot sin at all, yet his state is good, and not to be complained of, that if he will, cannot sin: lib. cont. adversar. leg. c. 14. 3. Confut. against Celsus. 3. CElsus derideth this story, of the making of the woman▪ and counteth it a fable: Origen answereth, if you will not believe Moses, why do you credit Hesiod your Poet? Hesiods story of Pandora. who hath the like narration, how Vulcan made a woman out of clay, whom all the gods adored, Venus gave her beauty, Palace comeliness of body, Mercurius wit, whereupon she was called Pandora, which opening the lid or cover of the ton, divided care and grief unto men, that lived without before. Origen. lib. 4. cont. C●lsum. 4 Confut. Paradise planted in a known place. 4. THe Papists object thus: Bellarmine would prove that Paradise was an unknown place, because it is said, the river that went out of Eden, did divide itself into 4. heads. But there is no such river in Mesapotamia. Bellar. lib. 1. de great. prim. homin. c. 12. For further answer to this objection, For further answer to this objection. I refer the reader to q. 13. before these 4. streams might be known in former time, though not now. 5. Confut. Adam's sin pardonable. 5. WHereas we say that all sins are venial to the faithful and elect: Bellarmine replieth that Adam committed a mortal and damnable sin, because it was said unto him, in what day thou eatest thereof, thou shalt die the death: lib. 1. de. amiss. great. c. 7. Ans. We say, that though this sin was damnable in it own nature, yet by God's grace through Christ it was made venial and pardonable to Adam, unless Bellarmine say with the heretic Ta●iane, that Adam was damned. 6. Confut. Adam lost not his faith. 6. BY this place also he would prove that Adam and Eve lost their saith, because they believed not the sentence of God, that they should die, if they transgressed the commandment. lib. 3. the amission. great. c. 6. Ans. This proveth, that they failed in faith, not that their faith was utterly lost and extinguished: for if Adam had no faith remaining, to what purpose should God have propounded the promise of the Messiah to a faithless man? Places of Exhortation. 1. IN that God sanctified the Sabbath, and rested therein from all his works he did it for our example, The religious use of the Lords day. that we thereby should learn religiously to observe the Lords day. 1. in abstaining from all bodily and servile works: 2. in keeping ourselves undefiled and unspotted of all sinful works. 3. in sanctifying it to holy exercises, to the praise of God, and our own comfort. 2 v. 7. In that God made man of the dust, and put the breath of life into his nostrils: Man's base beginning should teach him humility. man is here to learn humility, by the consideration of his base and poor beginning, and to remember how brittle his state is, whose life is but a blast of the breath, a puff of the air: Isay, 2.22. Cease from man whose breath is in his nostrils. 3 Seeing that goodly garden of paradise, replenished with such goodly plants, The earthly paradise should put us in mind of the celestial. and fruitful trees is now destroyed, and not to be found in earth, we are taught to sequester our affections from all earthly delights, and to seek for a paradise much better in heaven. 4 v. 15. Seeing man even in the state of his innocency was not to live idly, but God assigned him to keep the garden: we are thereby admonished, No man ought to l●ve idly. that now much more every man should occupy himself in some honest labour of a lawful vocation. 5 In that God made the woman out of man, from whom she had her beginning: The duty of the wife. thereby is described the duty of the wife, to be obedient to her husband, as her head and principal, for whole cause she was made. 6 And seeing the woman is bone of man's bone, and flesh of his flesh: The du●ie of the husband. thereby the husband is put in remembrance, to love, tender, and cherish his wife, even as his own flesh. 7. verse 18. It is not good for man to be alone: in that God first taketh care to provide an helper for man, before he saw his own want: God's watchful providence over man. and while Adam slept, and thought nothing, the Lord prepared him an help: we see how God's providence watcheth over us, foreseeing for us, many things, which we see not ourselves, yea taking care for us, while we sleep, as it is in the Psalm, He giveth his well-beloved sleep, Psal. 127.3. Mercer. CHAP. III. The Analysis or Method. THis Chapter describeth the fall of man, first his sin and transgression, from verse 1. to verse 9 then his punishment, verse 9 to the end. In their transgression is to be considered, the tentation of Satan, verse 1. to verse 6. the seduction of the man and woman, verse 6. thirdly, the effects and fruits of their sin, verse 7, 8. In Satan's temptation we have his subtle insinuation, verse 1. the woman's simple confession, verse 2, 3. the suggestion itself, verse 4, 5. In their seduction, verse 6. first are set down the inducements, or provocation: the goodness of the tree for meat, the pleasantness to the eye, the fruit thereof, supposed to be knowledge: then the pravarication, or offence, they did eat. The effects of their transgression, are shame, which causeth them to cover their nakedness, verse 7. fear, which maketh them to hide themselves, verse 8. In the punishment, there is first their conviction of the man and woman, verse 9 to 14. then the malediction or curse: denounced first, then executed. The sentence is denounced against the tempter, or parties tempted. The tempter is either the accessary, that is the serpent, which was the instrument; whose punishment is set forth, verse 14. or the principal, namely Satan, who is censured, verse 15. The persons tempted: first, the woman is punished, with sorrow in travail, subjection to her husband, verse 16. secondly, the man is judged: the cause is first showed, his transgression, verse 17. then his judgement, in the cursing of the earth with thorns and thistles, in cursing of man with misery in his life, mortality in his end▪ verse 19 The sentence lastly, is executed, in the expulsion of man out of Paradise, verse 23. with the consultation going before, verse 22. and his perpetual exile from thence: the Angels keep the way to Paradise with a sword, that Adam should not return thither. The difference of translations. S.C. ●. S.H.c. T.P. ●. v. 1. the serpent was wisest. S. wiser. C. craftier than any beast. cat. heb. gnarum, subtle. v. 1. yea hath God indeed said. B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ quare, wherefore hath God said. S.H. it is true that God hath said. Ch. quia, because God hath said. T.P. heb. aph, ci, yea because. Satan's abrupt beginning, sheweth a long communication before, and here he giveth a reason, as though God were not equal toward man in the prohibition, etc. H.C.c. v. 6. to be desired to get knowledge. G.T.S. or to make one wise. B. heb. delightful to behold, aspectu delectabibile. C.H. which was said before. S.H. dr. v. 8. the voice of the word of God. C. the voice of God walking. caet. v. 8. in the cool of the day, B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at noon. S. ad auram post meridiem, in the cool air after noon. H. ad ventum, in the wind or air of the day. T.P.C. heb lervach, haiom: the soft wind brought God's voice unto them. diff. ver. C.B.S.r. C.H.c. T.B.r. v. 11. unless thou hast eaten, etc. S.H. hast thou eaten? caeter. v. 12. the woman which thou gavest to be with me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, B.S.C. which thou gavest me. G. gavest my fellow▪ sociam, H. allocasti, didst place with me. T. g●imads, with me, heb. v. 15. he shall break, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, G.S. ipsa she shall. H. it shall break, ipsum. T.B.P. heb. his it shall, that is, the seed: he shall observe thee from the beginning, thou shalt observe him to the end. Ch. thou shalt lie in wait for his heel. H. bruise his heel, S.H.c. T.B.r. S. ad. S.H.c. caet. v. 16. thy desire toward thy husband. T.B. subject to thy husband. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thy turning to thy husband. S.C. subpotestate, under the power of thy husband. H. heb to shuchah, desire, lust. v. 17. of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only shalt thou not eat. S. (only,) is here added. 17. Cursed is the ground for thy sake. B.G.T.P. in opere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy works. S.H. heb. bagnabar▪ for, or because of the Ch. S.ap. for. pr. 20. called her Hevah. B.G.C.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life S. heb. Chavah. 21. garments of honour upon their skin. C. coats of skin. caeter. div. sign. 24. a fiery sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, T.B.S.H. the point or blade of a sword shaken. P.G. lahat, signifieth a blade▪ and a flame: a sharp sword shaken. C. C.c. 21. Adam is the only man on earth of himself knowing good and evil. C. is as one of us, knowing, etc. caeter. The Exegesis, or theological explication. QVEST. 1. Whether it were a true serpent that talked with Eva. vers. 1. NOw the serpent was more subtle, etc.] 1. we neither think with josephus, that it was in the beginning natural to the serpents, as to other beasts, Serpents whether they had the use of speech. to have the use of speech and understanding: which was the conceit also of Plato, that under Saturn men used to speak & confer by language with beasts. Euseb. lib. 12. de prepar. Evang. c. 9 for if it had been natural to beasts to speak, they should no more after the fall have been deprived of their natural faculties, than the Angels or 〈◊〉, that fell: and beside, this opinion is contrary to the Scripture, which saith, that man only was created according to God's image: that is, with reason and understanding, which guideth the speech. 2. We refuse also the opinion which Barcephas ascribeth to Ephrem. lib. de paradis. c. 27. that the use of speech was given unto the serpent only for this time, as it was to Balaams' ass: that the Devil spoke in the serpent, as the Angel did in the Ass we grant: but the serpent could not speak of himself, wanting the instruments and organs of the voice which man hath. 3. Neither is Cyrillus opinion to be received, that it was not a true serpent, but a show only and apparition. For than it should not have been said, that the serpent was wiser, than all the beasts of the field: and afterward God layeth a curse upon the serpent, that he should go upon his belly and eat the dust of the earth: it was a true serpent then, not a shadow only. 4 Cajetanus conceit also is to be rejected, who by a continued allegory, by the serpent, would have the Devil understood: that there was neither serpent in truth nor in show that appeared to Eva, but this tentation was altogether internal and spiritual: for by this means, the whole story of the creation may as well be allegorized, and so the truth of the narration called in question, and beside, whereas the Devil internally tempteth only two ways, either by alluring the sense by some object, or else by moving and working the fantasy, our parents before their fall could not be so tempted, having no inordinate motion. 5 Some think that the woman did understand the speech of the serpent, such as beasts use, to express their mind, and not otherwise: but it is evident, that the serpent did verily speak. 6 Aben Ezra is of opinion, that it was the serpent, and nothing else: but the curse afterward pronounced upon the serpent, and that prophesy, that the seed of the woman should break the serpent's head, sheweth, that the Devil spoke in the serpent, who is principally accursed. 7 Our opinion then is, that it was a true serpent which talked with Eva, as may appear by the punishment inflicted upon this kind: and that the Devil used the serpent, a subtle beast, as his instrument, and spoke out of him. This our Saviour confirmeth in the Gospel, that it was Satan, which was a murderer from the beginning, and caused the death and fall of our parents, john 18.44. And Saint Paul affirmeth, that the serpent beguiled Eva through his subtlety: but the woman was not deceived by the serpent, but by the craft of the Devil, speaking and working by the serpent. Of this judgement are most of the ancient fathers, Basil, Chrysostome, Augustine, Damascene, etc. QVEST. II. How the serpent is said to have been more subtle, etc. THe serpent was more subtle than any beast of the field: 1. These words cannot be understood of the Devil, as Cajetan thinketh, who here by a metaphor is called a serpent: for between the Devil and the beasts of the field, there is no comparison, who in subtlety far exceedeth man, who is wiser than any brutish nature. 2. Neither was the serpent more subtle only for this time, as Augustine seemeth to think, lib. 11. Genes. ad lit. c. 29 for Satan could not infuse more subtlety into the serpent, than by nature it had: and the text itself seemeth to insinuate, that the serpent by nature was more subtle than other beasts. 3. wherefore the truth is, that whereas the serpent is a most subtle beast, it was not by chance, that Satan used him as his instrument, being by his natural subtlety apt thereunto: and the serpent's subtle nature appeareth, both by the sleights he useth in helping himself, as to let pass what Pliny reporteth, that by the juice of fennel, he strippeth himself of a certain skin, wherewith he is overgrown in winter, and with the same herb cleareth his dimmed sight: the Scripture showeth, that the serpent stoppeth his ear against the voice of the charmer. Psal. 58. As also his craft appeareth in his enmity against man, Of the natural wisdom of the serpent. whom he assaileth secretly and in silence: as biting the horse by the heel to cause the rider to fall, Gen. 49.17. And further, concerning the natural wisdom of the serpent, our Saviour witnesseth, saying to his disciples, be ye wise as serpents, innocent as doves. Mat. 10.16. 4. Some think, that this is set forth as a praise and commendation in the serpent, that he had such a gift of wisdom & subtlety given him in the creation: but the contrary appeareth, that although this natural gift in the serpent was good, yet here relation is made to Satan's craft, whereby he seduced Eve: Adam and Eve are said before to be gnarumim, naked simple: and here the serpent is said to be gnarum, in the contrary sense, crafty covert, not smple: for the Hebrew word admitteth a contrary sense. Mercer. QVEST. III. Why Satan in the serpent beginneth with an interrogation. vers. 1. YEa hath God indeed said. etc. 1. Some do take this to be an ironical speech, as though Satan in the serpent should scoffingly say: it is a like matter that God careth what you eat. 2. Some make it an interrogation, as though Satan should ask the reason, why God had so said, etc. as the Latin and Septuagint. 3. Some make it a naked question: Is it true that God hath said: Chald. 4. R. Sel. expoundeth it, for sand, perhaps: and would have it doubtfully spoken. 5. Some make the emphasis or force of the sentence in this word God: it is not like that God would give you any such precept. 6. Aben Ezra interpreteth aph ci, by quanto magis, how much more: that after Satan had showed many reasons to persuade the woman, that God loved them not, he urgeth this above the rest that God had given them this prohibition. 7. But the best interpretation is this, that after long communication had with the woman, at length the serpent cometh to that which he intended, to draw from the woman some answer, whereupon he might work further: and therefore with some admiration saith in effect; it seemeth very strange, or I much wonder, that God would give any such prohibition unto you. Mercer. QVEST. FOUR Why Satan tempted man, and that by the woman. NOw the Devil thought to supplant man in Paradise, not because he did foresee that the Messiah should take flesh of Adam: for as yet man was not fallen, nor Gods counsel revealed concerning the Redeemer, that should break the serpent's head: but the envy of Satan was the cause that moved him to this tentation, that he might bring man into the same state of damnation: and he showeth his malice against God, in seeking to deface his image. Calvin. 2. He setteth upon the woman first, not because, as Ambrose thinketh, the precept was given only to Adam by God himself: for it was spoken to them both: but because he saw her to be the weaker, and so fittest for him to work by. Mercer. QVEST. V. How Eva endured to talk with the serpent. NOw whereas it will be questioned, how it came to pass that Eva was not afraid to talk with the serpent: 1. which was not, either because this serpent, which Satan used, had a pleasant countenance and virgin's face, which opinion is imputed to Beda, which is rather to be held a painter's fancy, than the work of nature, there being no such serpent to be seen in the world: 2. neither for that the serpent was more familiar with man, than any other creature, as thinketh Damascen: 3. neither can the very kind of the serpent be described, as Eugubinus saith it was the Basilisk, which poisoneth herbs and plants with his very breath. What kind of serpent it was. Pererius saith, it is most like to be the serpent called Scytala, which hath a back of diverse colours: for this is too great curiosity, seeing the Scripture only generally nameth a serpent, noting no special kind. 4. But as Chrysostome well observeth the sight of the serpent, which after sin became terrible & hateful to man, was now not abhorred, neither were any creatures as yet in the state of man's innocence, loathsome unto man, and therefore Eva might well endure the sight of the serpent. QVEST. VI What moved Eva to give ear to the serpent. But whereas Eva was not astonished to hear the serpent speak: 1. it was neither as Rupertus thinketh, because the woman imagined, that some powerful spirit caused the serpent to speak, and therefore gave reverend ear: for this had not been far from Idolatry, to yield any such reverence to any but to the Creator. 2. Neither did she think, as Bonaventure holdeth, that some good spirit intending her good, thus spoke in the creature. For than she would not have said, the serpent, but the spirit or Angel deceived me. 3. Neither is it like, that Eva, as Cyrillus seemeth to think, was ignorant, whether the use of speech were given unto any creature beside man: to the which opinion Tostatus and Pererius subscribe: for seeing that Adam had before given names to all creatures, which God brought unto him, they could not be ignorant by this experience, that man only had the gift of calling and giving names. 4. But Eva knowing well, that God had created angelical powers, was carried away with the voice and goodly promises delivered from the serpent, not being so much intent from whom they came, as what was spoken, not considering, while she was ravished with an ambitious desire of bettering her estate, whether a good or a bad Angel might thus speak out of the serpent: for to say, that man was either ignorant of the creation of Angels, or of the power and faculty of beasts, was too great a defect of knowledge, to be incident to that perfect estate. QVEST. VII. Whether the serpent went upon his belly before the curse. vers. 14. Upon thy belly shalt thou go, dust shalt thou eat, etc. 1. It is neither to be thought with Barcephus, that the serpent before went upon his feet as other beasts: for God would not alter the nature and shape of his creature, having given power to every creature before to multiply his own kind, & this had been to mislike the work of his own hands. 2. Neither is it to be supposed with Didymus Hieromes master, that the serpent, during only this time of tentation, was caused by the spirit to stand upright, for it had been no punishment for the serpent to return to his first nature. 3. Neither do we approve the sentence of the fathers, as of Augustine, Gregory, and others, who by an allegory do apply these words to the Devil: that he goeth upon his belly when he tempteth men to gluttony & lechery, whereof the belly is the instrument: and he eateth earth, having power over earthly minded men: for after this manner, the whole story may likewise be allegorized. 4. Neither with some others, as Pererius, do we approve both an historical sense of this malediction in the serpent, & an allegorical in the Devil: but the whole is historical; the first part whereof concerneth the serpent the instrument, the other Satan the principal, that his head and power should be broken by this means: and where he had thought to gained, he should sustain a greater loss. 5 Our sentence then is this, that the curse denounced against the serpent, consisteth not in the thing itself, but the manner of it: the serpent did from his creation creep upon his breast, and feed of the earth, but now, this is made ignominious and accursed unto him, which was not before: as weeds and thistles were created before man's fall, but after began to be a curse to the earth: and man was naked before his transgression, but was not ashamed of it till after: so the rainbow was before the flood, but then only ordained to be a sign of the covenant, that God would no more destroy the world with water. QVEST. VIII. Why the Devil spoke out of the serpent. IF it be further demanded, why the Devil spoke out of the serpent, rather than appeared in any other shape. 1. I say with Augustine, because God permitted Satan to use no other beast as his instrument, but the serpent. 2. That it was neither fit that he should have appeared in humane shape, for Eva knew well enough, that herself and Adam, were all mankind, and none beside them: neither if Satan had framed a voice out of the air, would Eva have endured so familiar a conference: and for that the serpent, in regard of his subtlety, was the fittest instrument, that would soon wind himself in and out, and creep away, that he should not be seen of Adam. 3. In that Moses maketh no mention of the Devil, but of the serpent only, it was both in regard of the weakness and rudeness of the people, who could not well conceive any other but the visible creatures, and for that Moses writing a story, reporteth things as they appeared, as the story of samuel's apparition to Saul, calleth it Samuel, whereas it was Satan in samuel's shape, because it so appeared. 4. The Hebrews here are not to be approved, Hebrews fancies. that say the serpent coveted to have company with the woman: for that is against the nature of beasts. QVEST. IX. Of the manner how the woman was tempted of Satan. COncerning the tentation of Satan▪ and seduction of the woman: 1. he beginneth subtly, hath God indeed said, ye shall not eat of every tree? whereas God only forbade them one tree, as though God had dealt hardly with them, in abridging them of their liberty. 2. The woman reporteth not the words of the prohibition truly: some think, that she added of her own; ye shall not touch it, as Ambrose: some, that she changed the words, as Rupertus, for the tree of knowledge of good and evil, saying, the tree in the midst of the garden: but certain it is, that she taketh somewhat from God's words, pronouncing doubtfully, Eva altereth God's words. lest ye die, which God had denounced most certainly, ye shall dye the death: that is, surely dye. 3. Satan in his reply, v. 4, 5. heapeth up many lies together, 1. that they shall not dye: 2. that God did envy their happiness: 3. that knowledge might be had in eating of fruit: 4. that they should thereby be made like unto God. Beside, Rupertus conceit is here excellent, that the Devil in every one of these points speaketh doubtfully, as he gave the Oracles of Apollo, that every word which he spoke, might have a double meaning: Satan's doubtful answer, ye shall not die: that is, not presently the death of the body: though presently made subject to morrality: your eyes shall be opened, so they were to their confusion: knowing good and evil, not by a more excellent knowledge, but by miserable experience after their transgression: ye shall be as gods, either as Angels, or like unto us, sinful and wicked spirits. 4. The woman seeth the tree to be good for meat, there is her voluptuous desire: pleasant to the eyes, there is her curiosity: and to be desired for knowledge, there is the vanity of her mind. Thus as the Apostle saith, whatsoever is in the world, is the concupiscence of the flesh: the concupiscence of the eye, the pride of life. 1 joh. 2. QVEST. X. Adam tempted and deceived as well as the woman, though not in the same degree. THe order then and manner of the tentation was this. 1. It is evident, that neither Adam nor Eva, had committed any sin before this congress with Satan, for the Scripture saith, that till then they were both naked, and were not ashamed, Gen. 2.25. So that herein both Rupertus and Ferus are deceived. 2. Satan first assaileth the woman, both being as the weaker, more easy to be seduced, & as a fit instrument also to entice Adam. 3. Adam did not only incline unto her, amicabili quadam benevolentia, of a loving mind, and thereby enticed as Samson was by Dalilah, and Solomon by his wives: but it is like he was seduced by the same flattering and false persuasions, whereby the woman was first beguiled, being carried away with an ambitious desire in knowledge, not to be equalised, but made like unto God: this may appear out of the 22. verse, Behold man is become like unto us, to know good and evil: where the Lord reproveth also man's affected and curious desire to attain to a greater perfection. Neither doth that place of the Apostle contradict this opinion: Adam was not deceived, but the woman was deceived, and was in the transgression. 1 Tim. 2.14. for whether we expound it with Epiphanius and Calvin, that the Apostles meaning is, the woman was first deceived, not the man: or with Mercerus, that the man was not deceived, but enticed by the woman: or with Hierome, that Adam was not deceived by the serpent, but by the woman: or that Eva did not wittingly deceive Adam, as the serpent beguiled Eva: whereof the two first expositions, being one in effect, are most agreeable to the Apostles mind: by this text Adam is not wholly exempted from being deceived, but only in that manner as Eva was perverted and seduced. QVEST. XI. Whether Adam's sin was the greatest of all sins. NOw as touching the greatness of Adam's sin, simply it was not the greatest sin of all committed in the world: neither in respect of the kind of the sin, as adultery is greater than fornication, for so we hold blasphemy and Idolatry to be greater sins than adam's was: neither in respect of the affection of the offender; for many are with a more ungodly, violent, and sinful desire given over: then Adam in this tentation: neither was it the greatest, in respect of the quality of the sin, for it was pardonable in Adam, whereas sin against the holy Ghost is impardonable. But yet it may truly be said to be the greatest, 1. in regard of the fruits and sequel of that sin, the contagion and infection of all mankind. 2. in respect of Adam's person, who in his excellent gifts considered, might have more easily resisted. 3. in regard of the facility of the commandment, which required no hard or difficult thing. 4. the place also itself being considereth namely in Paradise, where there was no provocation, or allurement unto sin. QVEST. XII. Whether adam's or Eves sin were the greater. NOw if Adam's sin be compared with the woman's: in some things it will be found equal, in some things superior, in some inferior to it. 1. Both Adam and Eva sinned in their infidelity, in not believing the word of God, but giving credit to Satan's fair promises, that they should not dye. 2. in their concupiscence, in coveting the forbidden fruit. 3. in their ambition in desiring a further state of perfection. Secondly, in respect of Adam's person, who was appointed to be the woman's head, and of his gifts of knowledge and wisdom, the man was more faulty than the woman. Thirdly, yet simply, the woman's sin was greater, because beside other sins common unto them, this was proper unto her in seducing her husband: so that as Augustine well noteth, de Genes. 11.42. the man sinned only against God and himself, the woman, against God, herself and her neighbour: beside, the woman was first deceived, and became the author and beginner of transgression. Adam's sin neither is to be aggravated, nor the women's to be extenuate. Therefore the opinion of them is not here to be allowed, who do either aggravate Adam's sin, or extenuate the woman's: of the first sort is the author of the questions upon the old Testament under Augustine's name, who ascribeth idolatry to Adam. quest. 83. whereas he desired not to be worshipped as God, but only in knowledge to be like unto God: neither can Adam be properly charged with covetousness, as Hugo S. Vict. doth, unless it be taken for an immoderate desire of any good thing, more than is fit: of the other sort is Cajetan, who would lessen the woman's offence, both in the thing desired, which was the knowledge of good and evil, the external act, in coveting the fruit which was fair to the eye, in regard of her sex, being a woman, and the weaker vessel. But this notwithstanding, the woman's offence in the nature thereof, was the greater, as before is showed. QVEST. XIII. Whether Eve added to the commandment, and spoke doubtfully. Vers. 3. NEither shall ye touch it lest ye die, etc. 1. Ab. Ezra. noteth, that the serpent useth the name Elohim, speaking of God, not jehovah, because he knew it not: But that is not the reason, for the woman useth also the name, Elohim, who was not ignorant of jehovah: but Satan of purpose forbeareth to use that name jehovah, which is a name of mercy, and urgeth in the name Elohim the severity of God. Mercer. 2. Neither doth the woman add any thing to God's precept, that they should not touch it, but faithfully expoundeth the meaning of the precept: some Hebrews think, that Satan took occasion hereby to move the woman to touch the fruit; that seeing she died not by touching, she should though the Hebrew particle pen, be not always so taken; yet it appeareth so to be used by the woman: because Satan hereby taketh occasion to put her out of doubt, that she should not dye at all. See Muscul. jun. though Mercerus herein descent from them. QVEST. XIIII. Why Eve gave to her husband. Vers. 6. SHe gave to her husband with her, etc. 1. This showeth not, that Adam was at this time with Eve, as some Hebrews think, he might come before the tentation was finished. The meaning is, that he might eat with her, that is, as she had done. 2. Some think that before the woman did forbear to eat of the fruit, supposing it was poison, and so present death: but the truth is, that hitherto she had abstained in obedience to the commandment. 3. Neither did she give it to Adam, lest, if she died, he might have taken unto him another woman, as some Hebrews imagine; for she was the only woman in the world: but she was desirous to make her husband partaker of her happiness, as she thought. Mercer. QVEST. XV. How many ways the eyes of the body and mind are said to be opened. Vers. 7. THeir eyes were opened. Their eyes of the body and mind are said diverse ways to be opened, the eyes of the body three ways. 1. When they that are blind, are made to see, as Christ caused the blind to see. 2. When he that hath his eyes, seeth somewhat, which he saw not before, as Balaam his eyes were opened, when he saw the Angel, with a naked sword. 3. When they which see discern that which they perceived not before; as the Disciples discerned Christ in the breaking of bread. The eyes of the mind are opened likewise three ways. 1. When men are brought from ignorance and darkness to the knowledge of Christ. Act. 26, 18. 2. When men are brought by affliction to know themselves, as the prodigal child is said to come to himself, Luke 15.17. 3. When a man's sin, when it is committed, presenteth itself, as judas sin did, when he had betrayed Christ. Thus the eyes of Adam and Eves mind were opened to see their sin, and the eyes of their body were opened to see and discern the deformity of those parts, which were comely before: Muscul. QVEST. XVI. How their eyes are said to be opened. Vers. 7. THeir eyes were opened, and knew that they were naked. 1. Not that they were either blind before, for how could Eva have seen the fruit of the tree that it was fair to the eye, if she had been blind? 2. Neither as josephus thinketh: lib. 1. antiquit. c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding, for then the eating thereof, had been a gain unto them. 3. Neither is it so said, as R. Solomon conjectureth, because now first they began to have knowledge of evil; for as they had knowledge of good before, so as by the contrary, they had the knowledge of evil also: but now indeed they know evil by miserable experience. 4. But now their eyes were opened, the eyes of their mind and conscience, to see and acknowledge their sins and disobedience, wherein they were blinded before, and to feel the rebellion and disobedience of their members in their disordered and unruly motions, which maketh them for shame to cover them; which use of vailing and covering the secret parts, even nature hath taught the barbarous nations, which even in their baths, as Augustine writeth, August. lib. 14. the civita●. dei. c. 17. Strabo lib. 15. Diod. 〈◊〉. lib. 4. will not have their unseemly parts uncovered: the like Strabo reporteth of the Indians, and Diodor●● Siculus of the Aethiopians, that going naked in the rest of their body, use to cover their secret parts. QVEST. XVII. Why they made aprons of fig-leaves. ANd they sewed figtree leaves:] 1. Not because the fruit thereof, whereof they had tasted was forbidden, for they would so much more have abhorred the leaves thereof. 2. Neither to betoken the desire of the flesh now procured by sin, which they say is provoked by the rubbing of the fig leaves. 2. Madge histor. scholastic. Gen. c. 23. 3. Irenaeus lib. 3. advers. haeres. c. 37. 4. Ambros. l. de parad. c. 13. 3. Nor yet as the testimony of repentance, because fig leaves do prick and sting the flesh. 4. Neither yet need we run to allegories: that this covering with leaves or with fruit, betokeneth the vain excuse and defence of sin. 5. But they made them aprons of fig leaves, both being fit for their breadth, and ready at hand, for no other cause than to hide their nakedness, whereof they were now ashamed. QVEST. XVIII. Why man was created naked. NOw if it be further asked, why man was created naked. I answer, 1. with Basil, lest his mind might have been occupied in seeking for outward things, and so withdrawn from better meditations: God having a purpose to clothe his body with some excellent brightness, such as is in the Angels. 2. Or with Ambrose, that being not naked and destitute of the ornaments of virtue, they less needed outward ornaments. 3. Whereas clothing serveth for necessity, to defend from the cold, and for honesty and comeliness, Lib. de para●●. c. 13. Adam before his fall in neither respect needed clothing, being neither subject to heat or cold, nor yet having any uncomeliness in his members. 4. Add hereunto, that whereas other creatures were created with their natural clothing, birds with feathers, beasts with hair and wool, fish with scales, man was created naked, that he might exercise his wit and be profitably occupied in the invention of arts for the necessary use of man. QVEST. XIX. Why the voice of the Lord was heard in the cool of the day. Vers. 8. THey heard the voice of the Lord walking in the garden in the cool of the day.] 1. This was neither some great wind, or terrible voice, which went before God, as when he spoke to Elias, to betoken the Lords coming: for the Chalde paraphrast translateth [the voice of the word of God.] 2. Neither yet need we run to allegories, as with Iren●u●, that this walking of God in the cool of the day, Lib. 5. advers. haeres. lib. 28. moral. c. 2. did shadow forth the coming of Christ toward the end, as the evening of the world. 3. Nor with Gregory, that man having lost the fervent heat of charity, did now slumber in the shadow of sin, as in the coolness of the air. 4. Nor with Rupertus, that as men risen from sleep do walk in the cool air, so God now awaked cometh forth, having been as it were asleep before while he suffered Satan to tempt our parents. 5. But the meaning is plain, that after man had transgressed, in the eventide, or sunset, when the wind in those countries adjoining to the sea, useth most to be stirring, the Lord showeth himself to Adam, and calleth him to account, the wind of the day brought the sound of God's voice to Adam. jun. So then, this word walking, is neither to be referred to Adam, nor yet properly to God, but he heard God's voice walking, and coming toward him afar off: Aug. And this wind was no extraordinary tempest, as Mercer: showing Gods approaching; neither doth it properly describe the time of the day: neither the morning, as Calvin: noonetide, as the Septuagint or eventide, as the Hebrews (although I think it most probable, that Adam fell in the evening of the same day of his creation) but it expresseth only the manner▪ how Gods voice was brought by the whisking wind to Adam: some, do take hai●m, not for the day, but the sea, from whence the loudest winds do come; but that is not so proper in this place. The voice which Adam heard, was not a sound only of Gods coming, as jun. but it was the same voice, which is expressed, v. 9 when God called to Adam, first afar off, when Adam hid himself, and then near hand. QVEST. XX. Why Adam hid himself. ADam hideth himself, when God first began to call unto him, 1. not for that as Irenaus thinketh, Lib. 3. advers. haeres. cap. 37. Lib. 11. de Gen. ad litter. cap. 33. he thought himself unworthy to come into God's presence: 2. or, as Augustine, did he it only as a man amazed, not knowing which way to turn himself: 3. but being guilty of transgression, he thought simply to hide himself from the presence of God, as job expoundeth, If I have hid my sin as Adam. etc. job 31.33. QVEST. XXI. How God diversely speaketh unto man. Vers. 9 THe Lord called to the man] God diversely hath used to speak unto man: either by himself by his secret inspiration and revelation, as he did to Isaiah, 2 Kin. 20.4. or by his messengers the Angels: who spoke sometimes by voice only, as joh. 12.28. there came a voice from heaven: sometime by vision internal, such as was the ladder, that jacob saw in his dream, Gen. 28. external, sometime in humane shape, as to Abraham, Gen. 18. by other creatures either without sense, as by fire in the bush to Moses, or having sense, as the Angel spoke in Balaams' ass. Now the question is, which of these ways God talked with Adam: for I neither think with Gregory, that Adam per Angelum increpationis verba audivit, that Adam was rebuked by an Angel: for v. 17. the Lord saith, because thou hast eaten of the tree, whereof I commanded thee, In cap. 38. Io●. etc. the same God now speaketh to Adam, that gave the first commandment concerning the tree: neither with Augustine, to whom subscribeth Mercerus, per creaturam visibiliter factum, in that Adam heard the voice of God, it was done visibly by some creature: for mention only is made, that they heard the voice of God, ●▪ Genes ad ●it. l. 11▪ c. 13. Adam heard God's voice, he saw him not. vers. 8, 10. they saw him not, that spoke to him. Therefore it is like, that as God spoke to Elias, 1. King. 19 to our Saviour Christ, job 12.28. to Moses in the mount: ye saw no image in the day that the Lord spoke unto you, Deut. 4.15. so Adam only heard the voice of God, he saw him not. QVEST. XXII. Why God asketh Adam, where art thou? WHere art thou? 1. God was not ignorant where Adam was, for no place be it never so secret, is hid from God, but by this question God draweth Adam to confession and acknowledgement of his sin: as afterward the Lord for the same cause asked Cain, where his brother Abel was. 2. Neither do we refuse Ambrose collection, Lib. de par. c. 44. who saith it was not tam interrogatio, quam increpatio, so much an interrogation, as an increpation, that Adam should consider not in what place, but in what state he was now, and from whence fallen. 3. Pererius upon this place noteth well, that God by thus saying, did declare that Adam was one of those, to whom the Lord saith, I know not whence ye are, Luk. 13.27. that by his sin he was separated and estranged from God. QVEST. XXIII. How the Serpent is accursed. Vers. 14. THe Lord said to the Serpent, because thou hast done this, etc. 1. God curseth the Serpent because he was Satan's organ and instrument: as this standeth with God's justice to punish the instrument with the principal: and he that lay with a beast, they were both to be burned, Levit. 20.15. And though the Serpent had no understanding, yet God curseth him for man's instruction, that he might see how much this their action in seducing him, was displeasing to God, Mercer. 2. Some do refer the whole curse to the Serpent, some apply it wholly to Satan, by way of allegory: some understand the whole, l●terally of the Serpent, mystically of Satan, Mercer. But the better course is, to give part to the Serpent in this verse, part to Satan in the next, jun. Calvin. 3. Some do understand the Serpent's curs●, of the shortness of life: but other beasts are as of short continuance: some Hebrews understand the going upon his belly, of the Serpents long being with young, which is seven years together: the Wolf, Lion, and Bear, and the Ape, bring forth once in two or three years, the Viper in seven years: but if this were the curse, than woman ●hat goeth nine months with child, should be of worse condition in this behalf, than other beasts, as the Fox that goeth but six months, the Sow sixty days: the meaning of the curse is, that the Serpent should be detested of all other creatures, as noxious and poisonful, and should be marked with this ignominy▪ to creep upon his breast, Mercer. 4. Gechon by Hierome is translated breast, Onkeleus readeth the belly, the Septuagint both belly and breast: because the Serpent's breast and belly is altogether, and he goeth upon them both: the word Halach, to walk, is not only given to those creatures that walk on foot but to other things that move howsoever: as to Rivers, Gen. 2.14. to Noah's Ark, Gen. 7.18. Muscul. 5. The Serpent did neither go upright before, neither at that instant only when Satan used him: but whereas he did extol himself against man, he is brought to his first condition: and his creeping and feeding of the earth, which should not have been ignominious before, is acccursed and made reproachful now, Mercer, Calvin. QVEST. XXIV. Of the enmity between the seed of the woman and the Serpent. WHere the Lord saith, I will put enmity between thy seed and her seed. 1. This first is truly understood of Christ, Who is understood to be the seed of the woman. quia solus ita semen multeris est, ut non etiam viri semen sit, who was so the seed of the woman, as he was not of the man: and between Christ and Satan the greatest enmity was, who consented to him in nothing. 2. We may also understand by the seed of the woman, all the Elect, and by the seed of the Serpent, all the wicked, who are the sons of the Devil, as Christ said to the unbelieving Jews, Ye are of your father the Devil, joh. 8.44. between whom, the Elect and the wicked, there shall be perpetual enmity: and therefore Rupertus saith, the Scriptures are called the book of the battles of the Lord, Num. 21. which declareth the continual combat between the Church of God and the world. Lib. de tracta. c. 20. 3. Part of this sentence is literally true in the Serpent: for as Rupertus noteth, if a woman tread upon the Serpent with her bare foot, he presently dieth; but if he first bite her heel, the woman dieth of that poison. But howsoever this be true, it is most certain, that between man and those venomous creatures, there is a natural hatred, that one cannot endure the sight and presence of the other. 4. Some do marvel, why the Serpent is not made mute and dumb, The Serpent made dumb. seeing Satan abused his tongue and mouth to tempt the woman: the Hebrews think that the punishment is included, in that dust is appointed to be his meat: for such whose mouths are filled with earth, cannot speak. And to this day we see that the punishment remaineth upon the Serpent, who maketh no perfect sound as other cattle do, but hisseth only. 5. Satan was accursed before God before, nor any hope of recovery remained, but now the sentence is declared to the comfort of man, What is signified by the heel. and Satan's state declared to be irreparable: for his punishment shall endure all the days of his life, that is, for ever. 6. Some by the heel, understand the end or extremity, as Onkelos: that in the end the Devil as a Serpent shall bite the heel: some the inferior part of the soul, some the humanity of Christ, which Satan pinched at when Christ was put to death: but thereby Christ gave him a deadly blow upon the head. But generally it signifieth, the weaker parts of Christ's body, which is the Church: that Satan shall be nibbling and biting at the heel, How the Ser●ent feedeth of dust. as a Serpent doth, when he is overwhelmed and turned upon his back: that is, he shall touch the members of Christ, and try them with many temptations, but he shall not be able to hurt them, Mercer. 7. By the dust also, some understand terrene and earthly things, wherein the Devil is conversant, being cast down from heaven: some the graves and sepulchres of dead men, where the spirits appear: but this clause is properly referred to the Serpent, who as he was Satan's instrument, to cause man to sin and return to the dust, so that he should feed of the dust. QVEST. XXV. Of the sorrows of women. Vers. 16. I Will greatly increase thy sorrows.] There is a threefold punishment inflicted upon the woman, as Rupertus well noteth, pro seductione, conceptus multiplicitas, pro gulae oblectamento vter● dolour, pro scandalo, quod viro exhibuit servitutis poena, etc. because she was seduced, she hath sorrow in conceiving, for the delight of her eye, the pain of her womb for the offence in enticing her husband, subjection unto him. But where the Lord saith, I will multiply thy sorrows and conceptions.] 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb, for that is agreeable to nature, Lib. 3. de Trini c. 23. and our Saviour was so borne in his mother's womb, and therefore this was no part of the curse. 2. Neither doth the curse consist in the multiplicity, as Rupertus, because many are borne, which are ordained to destruction: for simply the fruit of the womb is a blessing, Psal. 27.3. Rupert. ibid. 3. But hereby the many sorrows are signified which women do endure in the conception of their children: as faintness, loathing of meat, longing for strange things grief, ache, unwilsomnesse, peril of abortion, and such like. Secondly, whereas women should before have brought forth without pain, now their travail is full of labour, in so much as many have miscarried in the birth of their children, as Rachel: and it is well observed of Aristotle, Lib. 7. de hist. 2. animal. c 9 that no other creature with such difficulty bringeth forth her young, as woman doth, which is an evident demonstration of this punishment laid upon them. Thirdly, where it is said, the woman's desire shall be to her husband, and he shall rule over her: 1. It is not understood of the natural desire the woman hath eftsoon of her husband's company, notwithstanding her painful travail, Woman's subjection to her husband, how a punishment. which is no punishment but a delight unto them: 2. But of that subjection, whereby by the law of nature practised among Pagans, women do depend upon their husbands. The woman should before have been obedient to man, but of a loving society to be made partaker of all his counsels, nor of an urging necessity as now: whereby the woman in rerespect of her weakness, both with her will dependeth of her husband, for her direction and provision of things necessary, and against her will she often endureth the hard yoke of an unequal commander. QVEST. XXVI. How the earth was cursed unto man. Vers. 17. cursed be the earth, etc. 1. It is to be observed, that the Serpent is only pronounced accursed, because his state is remediless and desperate: but neither the man or woman are accursed, for whom there is hope. 2. The earth is accursed not in itself, but in respect of the use of man: as S. Paul saith, that the creatures do yet groan with us together. 3. Some Hebrews note, that some men are exempted from this punishment, to eat their bread in the sweat of their brows, as Kings and Princes: but no women are exempted from their punishment, because the woman both sinned herself, and enticed the man, so did not Adam: but this sentence is general against all men, that although one particular only be expressed of the labour and toil in tilling of the ground, yet therein are contained all other the cares and troubles of this life; from the which none are free. 4. Some Hebrews think that in man's innocence, he should not have traveled so for his bread, as in threshing, grinding, baking of it: and it may very well be, that although man should not then have lived idly without labour, yet his labour should have been pleasant, rather for delight than necessity, Mercer. QVEST. XXVII. Of the growing of Thistles. Vers. 18. Thorns also and thistles, etc. 1. The earth should have brought forth thorns and thistles before; but now it bringeth them forth as noxious and hurtful to man: 2. And whereas he is bid to eat the herb of the field, this is neither interlaced as a consolation, as Calvin, for all this here uttered belongeth unto man's punishment; neither is man here deprived of the eating of all other fruit saving herbs. But here the Lord showeth, how man had deserved by his sin to be deprived of the pleasant fru●t of Paradise, and to live of the herb, as other bruit beasts: though by herb, corn is especially signified, ordained for the use of man. 3. But where mention is made of the sweat of the brows, by this particular all other kind of labour in several vocations, as of Magistrates Ministers, handi-crafts men is implied, Luther. Likewise under one kind of labour and sorrow, Man should not have returned to dust if he had not sinned. all other miseries and cares of this life are comprehended, Calvin. 4. Yet God showeth mercy in infflicting of these punishments, in turning them from eternal to temporal. 5. And whereas the Lord giveth this as a reason, that man should return to dust, because he was taken out of it; this is not so to be understood as though he should have turned to dust if he had not sinned: for as S. Paul showeth, death came in by sin (Adam should have been translated and changed, as Henoch and Elias were, and they shall be, that remain alive at the coming of Christ) But while man stood in his integrity and happiness, he remembered not his terrene beginning, as he considered not his nakedness; but now the Lord maketh it an argument of his mortal condition, and bringeth it to his remembrance, to humble him thereby, Mercer. QVEST. XXVIII. Why Eva is called the mother of the living. Vers. 20. ANd the man called his wife's name Hevah.] 1. Neither as Lyranus thinketh, is she so called, Lib. 3. d. 〈◊〉 c. 20. because she was the mother of all which live in sorrow and misery. 2. Neither (as Rupertus) that Adam of incredulity so named her, not believing that she should return to dust, as the Lord had said, but that he and his posterity should live. 3. Neither need we refer it to the birth of Christ, who brought true life into the world: the woman cannot be truly said to be the mother of the spiritual life, she was the mother of him that was the Author of spiritual life. 4. And it is but a fond conceit to derive Ave, the first word of the Angel's salutation to Marie of Eva, as though she repaired what was lost by Eva, for the one is a Latin word, the other Hebrew: neither did the Angel say Ave, all hail, but the translater, and the right word is not Eva, but Hevah. 5. Neither is Adam here to be noted of insolency and pride, that having received sentence of death, doth give unto the woman a name of life: but Adam being confirmed by God's promise concerning the seed of the woman, that although they themselves were mortal, yet by them mankind should be propagated, so calleth his wife. 6. But the conceit of R▪ Levi here hath no ground, that she is called the mother of all living, that is of bru●t beasts, in respect of the stupidity and dulness of her mind: for by living, man is here understood, as sometime he is called flesh, because of his excellency among the rest. 7. Neither was this name given unto Eva before they had sinned, when Adam gave the names to the rest of the creatures, as Pererius thinketh with the Hebrews, nor yet was it given so long after, when he had some children, as some other think; but the name was given at such time and place, as is here set down; before Adam called her Ishah, as if you should say, Mannesse, as a name of the whole sex, but here he calleth her Hevah, as by her proper name; so that these words, because she was the mother of all living, were not the words of Adam, who yet by prophecy did foresee that it should so be, but Moses inserteth this sentence. Mercer. QVEST. XXIX. What the coats of skins were which God made for Adam and Eve. Vers. 21. Unto Adam also and his wife did the Lord God make coats of skins and clothed them. 1. These coats of skins were not their bodies, as Origen, with some other of the fathers seem to think: for God had made man before of the dust of the earth, cap. 2.7. 2. Neither were these coats made of the barks of trees, as Barcephas, and Gregor. Nazianzane: for the Hebrew word gnor, is no where found in that sense. Thou. quest. 35. in Genes. 3. Neither is Theodoret's reason sound, that they could not be the skins of beasts▪ which were created but two and two, and so if any of them had been slain, the generation of that kind should have been hindered; for that there were no more created but two of a sort is not extant in Scripture. 4. Neither need we imagine with Hugo, that these skins might be made of the Elements, or some other matter: we are not to run to miracles, where an ordinary course is offered. 5. Some would have these skins made of sheep's wool, but that is not skins. 6. jonathan of the Serpent's skin, but this is too curious. 7. Neither did the Lord only teach man how to make him garments for his necessary use afterward, for the text is, that he clothed them, that is actually, presently. 8. Therefore there is no inconveniency to say, that God caused skins, whether of slain beasts, or otherwise, by the ministry of his Angels, or how else it pleased him, to be brought to Adam; whereof he made them coats. QVEST. XXX. Why God clothed man in beasts skins. ANd thus it pleased God to clothe man, not for any such typical signification, as either to betoken the incarnation of Christ, that was clothed with our flesh, or the clothing of the nakedness of the soul by repentance. But for these causes, 1. to show him how his mortal body might be defended from cold and other injuries: which use of skin or leather clothing was first used in the world. 2. To cover his nakedness for comeliness sake: and therefore the Chalde Paraphrast calleth them vestimenta honoris, garments of honour. 3. To teach man, that it was lawful to use the beasts as for meat, so for clothing. 4. And to give a rule, that modest and decent, not costly or sumptuous apparel should be used. Origen. 〈◊〉. p. in Levit. 5. And that he might know what difference is between God's works and man's invention, between coats of leather and fig leaves. 6. And to put him in mind of mortality, by his clothing of dead beasts skins: as Origen well noteth: talib. indici oportebat peccatorem, ut essent mortalitatis indicium. QVEST. XXXI. How Adam is said to become as God. Vers. 22. BEhold man is become as one of us. 1. Not as one of the Angels, as Oleaster interpreteth, or that the Lord speaketh in the plural number, as is the manner of great persons: for this phrase of speech, was not used in those days, neither are the Angels and God alike. 2. But by us the Trinity is understood; and the rest is uttered, ironice, by way of derision Adam is rebuked: that he came far short to be as God, as Satan promised him: either as God the Father in power, or as the son in wisdom, or as the holy ghost in goodness, holiness. Verba sunt insultantis, as Augustine saith, quod non solum factus fuerit, Lib 11. Genes. ad lit. c. 33. qualis esse voluit, sed nec illud, quod factus fuerat conservavit: they are as the▪ words of one that insulteth, because he was so far from being made that which he desired, that he could not keep that which he was made. And as Rupertus, non solum nequaquam sicut Deus, sed penefactus erat, sicut diabolus. He was so far from being as God, that he was almost become as the Devil: if God's mercy had not prevented him. 3. I rather prefer this sense, with Mercerus and Calvin, that God speaketh ironically, Lib 3. Comment. in Genes c. 28. even in Adam's hearing: then either with junius and Paguine to refer these words to the time past, when man was in the state of innocence: or to make it an affirmative speech of the time present, with Onkelos: that Adam now of himself knew good and evil, as God: for than he had gained, and not lost by his transgression; he knew evil by experience, as he did not before, but he had no such perfect knowledge, as in the Angels: therefore the Lord here derideth man's folly, and alludeth to the vain words of Satan, who promised they should be as God. 4. And where he saith, lest he put forth his hands, etc. by living forever. 1. Neither long life is meant. 2. Nor that God herein had compassion of man, that being brought to so miserable an estate, he should not always live in it. 3. Neither that if he did eat of the tree of life, he should have lived for ever, as Calvin thinketh, that God vitam conjungit cum externa tessera: did join life with the outward sign, for the tree of itself gave not life, but was a symbol only of immortality, which man should have received of God, if he had persevered in his obedience. Muscul. Adam being deprived of life, lost also the symbol and sign of i●. 5. But seeing the Lord had deprived man of life, he taketh away also the symbol of it: and speaketh according to the judgement of man, who foolishly might think to recover his estate by eating of the tree of life: and therefore by putting forth his hand, is expressed that voluntary action, whereby man of purpose would have eaten of the tree of life, to relieve himself, Mercer. 6. Now although it had not been material, though Adam before his fall had eaten of the tree of life, for it could not have helped him now: yet I rather think with Ramban, that he did not eat of it at all. QVEST. XXXII. At what time Adam fell. Vers. 23. THerefore the Lord sent him forth from the garden of Eden.] Here a great question is moved, how long Adam continued in Paradise, and when he was cast out of Paradise. Some would have Adam to continue so long in Paradise, as Christ lived years on earth: others the space of forty days, and that Christ fasted so many days for a remedy against Adam's intemperancy in Paradise so long: others think that Adam fell the next day after his creation, upon the day of rest, as Tostatus: but it is not like, that God upon that day which was a time of rejoicing, would execute judgement, nor curse in that day, which he blessed: some think that Adam fell upon the eighth day of his creation, that day seven night wherein he was made, as Pererius: but the most approved opinion is, that Adam fell the same day of his creation, which seemeth to be most probable for these reasons. 1. The Angels that fell, presently after their creation sinned: as our Saviour saith, that the Devil, non ste●it in veritate, did not stand or continue in the truth, joh. 8.44. Hereunto Augustine consenteth, Divers reasons showing that man fe●l the day of his creation. De Genes. ad lit. lib. 11.23. Factus co●tinuo se à luce veritatis avertit: as soon as he was made he presently turned aside from the light of truth: unde angelicae vitae dulcedinem non gustavit, quam non acceptam fast idivit, sed nolendo accipere, de seruit & amifit: so he tasted not the sweetness of the angelical life, which he loathed not, being received but by disdaining to receive it, lost it. So it is like, that man also eftsoon lost the benefit of the creation. 2. Our Saviour saith, that the devil was a murderer from the beginning, joh. 8.44. not of the world, but of man's creation: therefore at the very first he set upon them. 3. The subtlety of the Devil doth insinuate as much: who would then assault them, when they were least able to resist, before they by experience were confirmed in their obedience. 4. And it was fit, that man sinning should be cast out of Paradise, before he had fully tasted of the pleasure thereof, lest he afterward might have been tormented with the loss, and attempted to return. 5. And it is clear by the serpent's first onset: Hath God said, ye shall not eat of every tree; etc. that they had not yet tasted of any fruit, but at the very first the forbidden fruit was offered before their appetite had been served with any other. 6. Adam had not yet eaten of the tree of life, as is evident, vers. 21. lest he put forth his hand and take also of the tree of life: and therefore Augustine is in an error, that he did eat of other trees, and specially of the tree of life: De pe●cat. merit. & remiss. lib. 2. cap. 21. but if they had stayed any time in Paradise, it is not unlike, but they should have tasted of the tree of life, it being in the heart of Paradise, where Adam's chief abode was. 7. Likewise seeing presently after the creation, they were bidden increase and multiply; it is not other like but the man should have known his wife in Paradise, if they had stayed there so long, and so they should have gotten children without sin. To this purpose Augustine saith, Quasi in ea ●tate facti credendi sunt, ut expectanda esset maturitas pubertatis, aut non illud tunc legitimum esset, e●m primum fieri potuit: as though they were created of such an age, which was not fit for procreation, or that it had not been lawful (for them to come together) as soon as might be. 8. What became of Lions and Bears, that lived of flesh, all this while of Adam's being in Paradise? they could not fast so long, and flesh they did not eat, because there was no death before man's fall: and they did not feed on grass: for then their nature should not so soon have been changed to devour flesh. 9 Never any man in earth (Christ only excepted) kept the Sabbath without sin: the Apostle saith, He that is entered into his rest, hath also ceased from his own works, as God did from his, Heb. 4.10. it is the rest only of Christ, where there shall be cessation from all the works of sin. But that rest which Adam should have kept in Paradise, was not Christ's rest: therefore he kept no rest there without sin: he fell then before the Sabbath. 10. That place lastly maketh to this purpose, Psal. 49.13. Adam lodged not one night in honour: for so are the words if they be properly translated: the word is lun, which signifieth to lodge or stay all night: and thus diverse of the Rabbins do expound this place of Adam. R. Nat●●●▪ ● Me●ach●●. M●d●a● 〈◊〉. Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise, but fell in the same day of his creation. Of this opinion are Irenaeus, Cyrillus, Epiphanius, Moses, Barcephas, Philoxenus, Ephrem. with others, rehearsed by Pererius upon this place: though he himself be of another opinion. That objection, that so much business, as the giving of names to the creatures by Adam, the temptation of Eva by the Serpent, and seduction of Adam by woman, The contrary objection: answered. could not be dispatched in so small a time of six or seven hours, may easily be answered. 1. It is evident by the text, that the imposition of names was performed the day of his creation before the woman was made, Gen. 2.20. and it asked no long time in regard of the singular wisdom and knowledge of Adam, who was able at the first sight of the creatures without any long search or trial of their nature, to give them fit names. 2. Of Satan's nimbleness in hastening the tentation, and insinuating himself to the woman, there need be made no doubt; the celerity and agility of spirits is great. 3. It was the cool of the day, about the Eventide, when sentence was given against Adam: so that in the space of eight or nine hour from his creation to his fall, all these matters might easily be done. QVEST. XXXIII. Whether Adam was cast out. Vers. 24. TH●● he cast out man, etc. 1. Where the Septuagint add, and placed him before Paradise: whereupon some writers have descanted of the causes why Adam was placed before Paradise, Qu●st. 40. in Genes. What the Cherubims were that kept Paradise. Whether Paradise were kept with a fic●io sword. that by the sight thereof, he remembering from whence he was fallen, might more effectually repent his sin: the original is otherwise, that not Adam, but the Cherubims were placed before Paradise. 2. Whereas Theodoret thinketh, that these Cherubims were not Angels, but certain terrible visions set to fear man from that passage, it may be otherwise gathered out of Scripture, where we read, that the Cherubims pictured over the Ark, were beautiful faces representing Angels: and therefore the Prophet compareth the king of Titus glittering in his precious stones to the Cherub. Ezech. 28.14. 3. Concerning the fiery shaken sword, we refuse, 1. either the collection of Tertullian, who taketh it for torrida z●●a, the parching country under the equinoctial: or of Liranus, who would have it to be a certain wall of fire about Paradise: or of Rupertus, that understandeth it of purgatory fire: for all these are deceived about the translation; the word signifieth not a fiery sword shaken, but rather a sharp sword shaken, as the Chald● paraphrast readeth, which by the shaking seemeth to glitter as the flame of fire: or because the word Lahat signifieth to inflame, it is not unlike, but that some fiery inflammation, in the likeness of a sword, might be set as a terror in that place, jun. 4. Places of Doctrine. 1. Doct. Spirits have power to possess bodies, and speak out of them. WHereas Satan useth the serpent, and out of his trunk frameth a voice: we need not think it strange, that the Devil hath this power to possess the bodies of beasts, and to speak out of them: which though Iul●a● the Apostata counted a fable, Cyrillus learnedly showeth the like to have been done out of the heathen writers, as how in Homer, Achilles' horse inspired by juno, foretelleth his death: P●rphyrius writeth, that the river Causus saluted Pythagoras, saying; Ave Pythagora: and Phylostratus, that a certain Elm saluted Apollonius. Isogonus Cithiensis saith, that in Rhode● a certain bull consecrate to jupiter did speak. The Pagans therefore and Atheists finding the like in their own writers have no reason to deride this story of the Devils speaking in the serpent. Perer. 2. Doct. Adam and Eva sinned not, before they were tempted. WHereas Satan was the first that inveigled the woman with ambitious desire, saying, ye shall be as Gods, Prosper. lib. 2. de vit. contempt. c. 19 vers. 5. The opinion of Prosper is discovered not to be sound, that our first parents were tickled with pride before the tentation, and therefore were permitted of God to fall into it: for this difference is made between the sin of man, and of the Angels: he fell being seduced, but the other of their own pride without a seducer transgressed. 3. Doct. Adam if he had not sinned, should not have died. Vers. 19 DVst thou art, and to dust thou shalt return: hence it is gathered, that death was not natural to man, but happened because of sin: contrary to the opinion of josephus, that thinketh, that man should have died though he had not sinned, but his life should have been much longer. It was the opinion also of the Pelagians, that death was in man's nature, and sprang not from sin. Not much differing is the sentence of the Popish writers, B●llar. de great. 〈…〉. lib. 1. c. 6. that man was created mortal by the condition of his nature, yet preserved by a supernatural gift: the contrary is evident from hence, because it was never said to man before he had sinned, that he should return to dust. 4. Doct. The Trinity proved out of the Old Testament. Vers. 22. BEhold the man is become as one of us. This is an evident place against the jews, to prove the Trinity: for here the Lord speaketh of more than one: neither can it be answered, that it is but a phrase of speech to use the plural for the singular: for here is more than a phrase: this speech could not be true, to say, one of us, if there were no more than one person in the Godhead. 5. Doct. Why God suffered Adam to be tempted and fall. FUrther, whereas the question will be demanded, how it stood with God's justice and holiness, to suffer man to be tempted, whom he foresaw should fall. Our answer is this: 1. we say with the Apostle, O the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? R●m. 11.33. And Augustine maketh the same answer to this question; Lib. 11. Gen. ad lit. c. 4. Altitudinem consili●e●us penetrare non possum, etc. I cannot enter into the depth of God's counsel. 2. Yet for as much, as God had given man freewill and sufficient strength to resist this tentation, if he would, it was fit he should be left to exercise his strength: Lib. 7. de Civit. D●i. c 30. as Augustine again saith, Administrat om●ia, qua creavit, ut etiam ipsa proprios motus exercere sinat: God doth so govern all things, which he created, that yet he suffereth them to exercise their own motions. 3. God might justly suffer this to be done, because he did know how to turn Adam's fall unto good. Aug. l. de cor. & great. c. 10. Deu● permisit hominem tentari, qu●m sciebut esse casurum quid simul videbat, eo casu s●●●ti posse ad misericordiam, etc. God suffered man to be tempted, whom he knew should fall, because he saw how to use his fall, to declare his mercy and justice, while he justly punished some out of the same damned mass, and delivered others in mercy. Doct. VI Adam not damned. WHereas v. 15. a promise is made concerning Christ, that the seed of the woman should break the serpent's head: from hence we infer, that our first patents, though they sinned▪ yet were by faith in the Messiah to come restored, and not utterly condemned which was the heresy of the Tatia●es. August. de haeres. c. 23. In the book of wisdom we read, that wisdom preserved the first father of the world, and brought him out of his offence, c. 10.1. which is agreeable to the Canonical scripture: because Adam is called the son of God. Luke 3.38. he was not then the child of death and hell, everlastingly to perish. Doct. VII. Wherein Adam transgressed. NOw because carnal men do extenuate Adam's sin, that he was cast out of Paradise for eating an apple; I will briefly show the greatness of our first parent's transgression, wherein many sins concurred. 1. There was in them both incredulity, in not believing Gods words to be true. 2. Unthankfulness, in not being contented with their estate. 3. Pride, in desiring to be like unto God. 4. Wantonness, in sinning without any necessity, having all the trees in the garden beside to ear of. 5. There was the sin of gluttony, in pampering the desire of the bel●●e. 6. Disobedience in transgressing the commandment. 7. Curiosity in coveting to know the operation of the fruit, in bringing them to knowledge. 8. Presumption, in that they presumed of God's mercy, that they should not die though they did eat. 9 Then followed the concupiscence and rebellion of the flesh, in being ashamed of their nakedness. 10. They excused their sin. 11. They are guilty of homicide, in bringing death not only upon themselves, but all their posterity. 12. Beside Eva seduced her husband. 13. Adam sinned in his inordinate affection to his wife, in listening to her. 14. The easiness of the commandment maketh the transgression more heinous, as Augustine well noteth: August. in Psal. 70. answering to this question, why God forbade them to eat of that tree: Si bona est, quare non tango? si mala est, quare in Paradise? ideo in Paradiso est, quia bona est, sed nol● tang●●, qui● obedientem te vol●: if it be good, why do I not touch it? if it be evil, why is it in Paradise? therefore it is in paradise because it is good, but I will not have thee touch it, because I would have thee obedient. God could not then make better trial of man's obedience, than in forbidding that which was good. Places of confutation. Confut I. Infidelity not pride, the first sin of our parent. 1. THe opinion of the Popish writers is, that pride was the first sin, that Eva was tempted unto, because Satan saith unto them, ye shall be as gods: but it is rather evident, that their first sin was infidelity: first Satan telleth them, ye shall not die at all: Bellar. 〈◊〉. 3. ami●●. great. lib. 3. c. 4. Perer an 〈◊〉. 6. disputat. de pe. c. Eva. 〈◊〉. 1. and so persuadeth them not to give credit to the word of God: for if they had verily believed that to come to pass, which was threatened, they would never have given any credit to Satan. Confut. II. Our parents lost not their faith. 2. BEllarmine also holdeth, that our first parents in their transgression lost their faith, because by the seducement of Satan, they believed not what God said unto them; ye shall not die. Ans. 1. It followeth not if in this one act of faith they failed, that therefore totally their faith was extinguished: he that shall be seduced in one article or point of faith, is he presently stripped of all faith? 2. It was no formal infidelity, as though wittingly, they rejected God's word, but they were materially deceived only, and their sudden & violent affection over-shadowed their knowledge & judgement. 3. So Peter denied Christ through fear and frailty, yet in his judgement, he could not so at once cast off all opinion of Christ: h●s faith was shaken and winnowed, but it failed not, as our Saviour testifieth of him, that he had prayed for him, that his faith fail not, Luke. 23.22. and so was the case in our first parents. Confut. III. Not Marie but Christ broke the serpent's head. 3. vers. 15. THe vulgar latin translation readeth; she shall break thy head, etc. which the Popish writers understand of the virgin Mary, as Pererius doubteth not to give this marginal note; Perer. in 3 G●●▪ v 15. Bellar. lib. 2. de verb. Dei. c. 1●▪ B. virgo contrivit caput serpentis, the blessed Virgin did break the head of the serpent: and Bellarmine also justifieth this translation: whereas in the original it is his, ipsum, it, in the neuter gender, which must be referred to seed: the Septuagint, and the Chalde, read, he, in the masculine, understanding it of Christ: for none else but Christ broke the serpent's head. Confut. FOUR The tree of life, could not actually give life, but was a symbol of it. 4. vers. 22. Jest he take of the tree of life, and live for ever. Bellarmine would prove from hence, that this tree by eating the fruit thereof, might bring true immortality. Bellar. de great. 〈…〉. c. ●8. Ans. 1. As the Lord saith (by way of derision) man is become as one of us to know good and evil. So in the same sense is this other part of the sentence uttered, that as a man simply thought to get knowledge by eating of the one, so he might imagine to obtain life by the other. 2. For if Adam might have lived by eating of this tree, now after he had sinned, how would that other saying have taken effect, in the day that thou eatest thereof, thou shalt die the death. Gen. 2.17. These speeches had been contrary the one to the other. 3. It was therefore the tree of life as the other was of the knowledge of good and evil, that is significative, non effective, not in operation, ●ut in signification: it was a sign or symbol of life received from God, and by God's gift should have been preserved, if a man had not sinned: and therefore man being deprived of life, lost also the sign thereof. Places of Exhortation and practice. Degrees of tentation. 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation: 1. the suggestion of Satan. 2. delectation, the woman saw the tree was pleasant, etc. 3. Consent, she took of the fruit. 4. The effecting of the thing desired, she did eat. 5. the contagion or infecting of others: she gave to her husband. Eyes opened after sin. 2. v. 7. Their eyes were opened: till a man hath sinned his eyes are shut, but afterward they see the greatness of it; as David did acknowledge his sin of adultery after he had committed it. Worldly shame. 3. v. 10, Because I was naked I hid myself, etc. He was more ashamed of his nakedness, than of his sin, so many do fear rather to offend because of public shame, than for any conscience of sin ●as Cain rather grieved because he was made a vagabond, than for that he had killed his brother. Excusing of sin. Sobriety in apparel. 4. v. 12. Adam putteth off the fault to his wife, she to the serpent: so it is natural to us to excuse our sins, and to seek to colour them, and lay them upon others. 5. v. 21. In that God made them coats of skins, not of silk or any such costly or curious stuff, it showeth, that sober and plain apparel best becometh Adam's sons. CHAP. FOUR The method or parts of the Chapter. IT consisteth of two parts. 1. of the history of Cain and Habel. 2. the genealogy: the first to the 17. verse, the second from thence to the end. In the history there is set forth, 1. Their life; both their birth and beginning, v. 1. Their vocation and calling, v. 2. Their diverse manner of worship, v. 3, 4. Their diverse success: Abel is accepted. 4. Cain is rejected and reproved, v. 6, 7. 2. The sin of Cain is killing his brother. 1. the manner of the fact, under pretence of friendship, v. 8.2. The examination and conviction of Caine. 9.10. 3. His punishment, v. 11.12. 4. The mitigation thereof, containing the privilege or exemption of Cain from being murdered of others, v. 14.15. The genealogy is either of the Cursed, or of the righteous seed: In the first are set forth their names and persons, v. 18, 19 Their gests or acts, which are either civil or moral: their civil, as building of cities, v. 17. The inventing of cents, v. 20. Of instruments of music, v. 21. Of carving in iron and brass, v. 22. Their moral acts, namely the sin of the flesh in Lamech in taking two wives, v. 19 Of murder and revenge, v. 23. The generation of the righteous showeth the birth of Seth, v. 25, Their conversation, in invocating the name of God, v. 26. The difference of translations. S. ad. T.G.r. vers. 7. IF thou hast offered aright, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided aright, hast thou not sinned? S. if thou dost well, thou shalt receive. H.B. thou shalt be accepted. G. there shall be forgiveness, or it shall be forgiven thee, T.H. hebr. nassah which signifieth both to receive, and forgive. thou hast sinned, be quiet. S. thy sin lieth at the door. T.H.B.G.P. heb. thy sin is reserved against the day of judgement, S. Chal. ad. T. B.G.r div. accep. T.G.B.r. in the which, revenge shall be taken of thee, if thou art not converted. Ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his turning shall be toward thee. S. his desire shall be toward thee. T.B.G.H. if thou turn it shall be forgiven thee. he●▪ such. signifieth both a conversion, and turning, and a desire. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sighing and trembling. S. a fugitive or vagabond, or unstable and runagate. T.H.B.G. Ch. P. nadh. wandering or lamenting. Sic. T.G.B.r. div. accept. ap. f. pr. Hier. S. alter. v. 13. my sin is greater than can be forgiven. S.H. Ch. B. my punishment than I can bear, quam ut sustinere possim. T.G.P. hebr. nassah: to bear, to forgive. v. 15. Shall be punished or avenged 7. fold. S.H.T.B.G.P. heb. for seven generations. G. Ch. v. 16. He dwelled in the land of Naid or Nod. S.T.B.G. Ch. P, profugus, a wanderer. H. v. 18. To Henoch was borne Gaidad: Mathusala. S. Irad, Mathusael, all the rest. S: H.c. T. B.G, r. Chal. ad. v. 21. This was he that showed the psaltery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. the father of them that sing to the harp. H. Ch. th●● handle or play upon the harp. T.B.G.P. heb. taphash. to handle. v. 23. I have slain a man to my wound. S.H. or to the wounding of myself. B. I would slay a man, proper vulnus, because of my wound. T. in my wound and hurt. G, P. I have not slain a man, that for him I should bear my sin: nor a young man, that for him my seed should be consumed. Ch. v. 26. This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trusted to call. T. began to call. H. then begun men to call upon the name of God. Ch. B.G. captum est profanari, began to be profaned. T.P. challal, (signifieth both to begin & profane. But Iuniu● hath in his last edition amended that reading, translating with the rest: then began the name of God to be called upon. The Theological explication. QVEST. I. At what time Cain and Abel were borne. Vers. 1. WHereas Heva saith, I have obtained a man by the Lord, per Deum. Rupertus lib. 3. in Gen. c. 34. 1. We refuse Rupertus conceit, that thinketh this to be an oath: it only signifieth that she had received a son by the Lord's gift, or coram D●mino, before the Lord, as the Chalde paraphrast, 2. Neither is it to be thought that she had other sons before Cain, because she nameth him a possession: because he was the first, which she possessed from God. 3. we reject that fable, which is ascribed to Methodius, that Cain was borne 15. years after Adam was cast out of Paradise, and Abel 15. years after that, and that an hundred year after Cain slew Abel, and then Adam and Eve mourned another hundred year after for Habel, and then Seth was borne. 1. For neither is it like, that they continued so long without children. A fable fathered upon Methodius. 2. Or that there was such distance between the birth of the children: seeing God had made them fruitful, and said unto them, increase and multiply. 3. And it seemeth that Seth was presently supplied in the place of Habel, because the woman said, God hath given her another seed for Habel. 4. And the text is plain, that Adam at an 130. not 230. years begat Seth. 5. But that these sons of Adam were borne in Paradise, as R. Sel. and other Hebrews think, it is but a dream: for Adam in the state of innocency should not have gotten so ungracious a son, as Cain was: and whether Cain and Abel were both borne together, as Calvin thinketh, it is uncertain: it is more like that they were borne at two sundry births. Mercer. QVEST. II. Wherein Abel's sacrifice excelled cain's. Vers. 4. 1. THough no mention be made of Adam's sacrificing, because no such notable accident fell out therein, as in the sacrifice of his sons, yet it is not to be doubted, but that he used to sacrifice, and that of him his son's learned to do the like. 2. Abel's sacrifice was preferred before cain's in three respects: 1. it was more plentiful, as the Apostle calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a greater sacrifice: Cain brought sparingly, ex fructu, of the fruit, not fruits of the earth: Abel brought plentifully. 2. Abel brought of the fat and the best. 3. he offered in faith, Heb. 11.4. 3. It should seem that God by some outward testimony approved Abel's sacrifice, whether it were by kindling it by fire from heaven, as he did to Moses sacrifice, Levi. 9.24. and Elias, 1 King. 18. as Hierome thinketh, and Theodo●ion readeth; Devi inflammavit, etc. God set on fire Abel's sacrifice: or by the rebounding of the flame of cain's sacrifice upon himself, as the fire of the furnace, whereinto the three children were cast, slew those that made it. Dan. 3.22. It is like, that by some visible sign God delivered his acceptance, as the Apostle saith, God testifying of his gifts, Heb. 11.4. junius, Mercerus, and Calvin, refer this to Abel's prosperous success, but I approve rather the other opinion. 4. Ambrose note may well here be received: ubi nascuntur hi fratres etc. that in the birth of these children the order of nature is observed, the eldest is named first: Lib. 1. de Cain & Abel c. 3. ubi exprimitur disciplina vivendi, seniori junior antefertur: but when mention is made of their religion, the younger is preferred before the elder, and first named: ex Perer. QVEST. III. Vers. 7. IF thou do well, etc. 1. The Septuagint here translate very corruptly, as is before showed, which while some of the fathers followed, they did weary themselves with many interpretations. Ambr. de Cain & Abel. c. 6. Ambrose saith, he divided not aright, quia ante omnia Deo debuit offerre primitias, because he offered not the first fruits unto God, but kept them to himself: be quiet, that is, erubesce, be ashamed of thy sin. Chrys●stome expoundeth it of cain's intention, that it was not good: and be quiet, that is, tranquilitatem facito cogitationum, appease thy thoughts, and proceed not to add sin unto sin against thy brother. Augustine, Hom. 18. in Gen. non recte dividendo. i. non rectevivendo: he divided not aright, because he offered a good sacrifice in itself, leading an evil life: quiesce. i. manus á scelere contine, be quiet & keep thy hands from mischief. Thus, while they justify a corrupt translation: if thou divide not aright, which the Hebrew hath not, they are divided among themselves: Aug. l. 15. de civ. des. c. 7. the sense is evident: that if he did well, upon his repentance he should find forgiveness, if not, How sin is said to lie at the doors. sin lay at the door, both inwardly gnawing upon his conscience, and outwardly drawing speedy punishment. To lie at the door, showeth, that the punishment of sin is ready at hand, so that it cannot properly be referred to the day of judgement, as the Chalde paraphrast, which is prolonged and deferred. QVEST. FOUR How Abel's desire was subject to Christ. Unto thee his desire shall be subject. Which is not understood of sin, as Ruper●us, Lib. 4. in Gen. c. 9 that sin while it is in the desire, and not effected, a man may subdue it: as Oleaster, because the punishment of sin committed, hath a desire to lay hold of the offender: as Ambrose expoundeth; the turning thereof shall be toward thee: in te revertetur crimen, quod à te ●●pit, the sin returneth upon thee, where it began. And so Augustine, that then a man hath dominion over sin, when non defendendo sibi praeposuerit, sed penitendo subjecerit: he doth not advance it by defence, but subjecteth it by repentance. But this clause, as Chrysosostome well taketh it, is understood of Abel's subjection to his brother as the elder, post peccatiam hoc permitto ut primig●nitura privilegi●● gandeas: though thou hast sinned, I deprived thee not of the privilege of thy birthright: and so the Lord would appease the wrath of Cain towards his brother, by showing his ready and willing subjection unto his elder brother, both by the law of nature, and his own ready disposition, jun. Mercerus with the rest expoundeth it of sin, but the other exposition is more proper. QVEST. V. Of the talk between Cain and Abel. Hierom. in libtrad. in Gen. Vers. 8. THen Cain spoke to his brother Abel. .1 It is superfluous to inquire what Cain said to Abel: the Septuagint and the vulgar latin do make these to be his words: Let us go into the field: but they are added to the text: Hierome thinketh he rehearsed those words which God before spoke to Cain: the paraphrast of Jerusalem supposeth this to have been the talk: that Cain affirmed, there was no Judge, that governed the world, nor no other life but this, nor reward for the righteous, or punishment for the wicked, because his oblation was not accepted, as well as his brothers: Abel did hold the contrary: some think that Cain provoked Abel with angry and furious words into the field, but than it is not like, that Abel would have gone with him: but it is more probable that Cain dissembled and spoke friendly to his brother, till he had him in the field, where seeing they were alone, he might execute his wicked purpose. QVEST. VI How Cain killed Abel. 2. AS touching the manner of death: it is not like, as the Hebrews imagine, that Cain worried Abel with his teeth: it was such a death, whereby Abel's blood was abundantly shed, and that in many places: for the word is in the plural number vox sanguinum, the voice of his bloods: so that it is like to have been done with bats or stones, or by some such means: and when he had slain his brother, he buried and hid his body, because the Lord asked him, where his brother was: Pererius. But the Hebrews conceit, because it is said that Cain rose against Abel, that Cain was first down, and then rose again, hath no ground. QVEST. VII. The sin and punishment of Cain. Vers. 9 1. COncerning cain's sin: he showeth himself a liar, in saying▪ I know not: wicked and profane, in thinking, that he could hide his sin from God: unjust, in denying to be his brother's keeper, or that he ought to have any care of him: obstinate and desperate, in not confessing his sin, but stubburnly complaining of the greatness of his punishment. 2. He sustaineth a threefold punishment: he is cursed in his soul: a vagabond in his body, unprosperous in his labours, the earth should not yield her fruit: thus as the Devil was cursed, so Cain is the Devils minister: to Adam God said not, cursed art thou, but cursed is the earth for thy sake: Genes. 3.17. and as Cain for slaying righteous Abel is made a runagate, so the jews, for shedding the blood of Christ the most innocent Lamb of God, are vagabonds to this day over the face of the earth. QVEST. VIII. Whether Cain confessed his sin. Vers. 13. MY sin or punishment is greater: this was no confession of his sin, as Chrysostome thinketh: sufficiens confessio, sed intempestiva: a sufficient confession, but unseasonable, because God had given sentence upon Cain, and therefore his confession came too late: for no confession in this life is unseasonable: neither doth Cain complain of the greatness of his sin, as some translators have it, but rather of the greatness of his extreme punishment, because he feared lest every man might have liberty to kill him, as he himself expoundeth, v. 14. QVEST. IX. Whether Cain, or he that did slay him should be punished sevenfold. Vers. 15. HE should be punished sevenfold.] 1. We neither receive Rupertus exposition, that by sevenfold is understood everlasting punishment, Rupert. lib. 3. in Genes. c. 8. but with a secret condition, unless they repent: for he thinketh Lamech who is supposed to have killed Cain, did repent, confessing his sin to his wives. 2. Neither are the words so to be taken, as meant of Cain, that he should, septem vindictas exolvere, pay seven punishments, as the septuagint translate, for so many sins committed. 3. Or as Lyranus, Tostatus, because Cain was in the 7. generation slain by Lamech: for these two last expositions are forced to divide the words: whosoever slayeth Cain, etc. that is, shall be punished, which must be understood: and then the other words, he shall be punished sevenfold, are referred to Cain. But the sentence in the original is joined together, neither distinguished in sentence, nor in sense. 4. So the plain meaning is this, that he which killed Cain should be more deeply punished than Cain himself, because beside homicide, he should expressly transgress God's commandment, who would have Cain to live, for the example of other. QVEST. X. What mark God set upon Cain, and to what end. Vers. 15. GOd set a mark upon Cain.] 1. Not as some read: posuit Cain in signum: God made Cain a sign or mark. 2. But God set some visible mark upon Cain, whether it were an horrible trembling and shaking of his whole body, as the septuagint translate, who for, thou shalt be a vagabond and runagate, read he should sigh and tremble: or an exceeding shame and confusion, in that he ran from place to place to hide himself: or some visible mark set in his face, as Lyranus thinketh: some Hebrews think it was an horn in his forehead, some a letter, some that a dog lead him, these are men's conceits. 3. Certainly whatsoever it were, it was a sign of God's wrath, not as josephus thinketh, a token, that God appeased by cain's sacrifice, forgave the punishment of his fratricide: for if God accepted not his sacrifice before, much less after. Ambros▪ lib. 2. de Cain & Abel. ●. 9 4. Neither was this mark set, to exempt Cain from the invasion of beasts, as though there were none alive on the earth but his parents: for this murder falling out, as is supposed about the 130. year of Adam's age, the world was by this time much replenished: And where the Lord saith, whosoever slayeth Cain, etc. he speaketh of men, not of beasts. 5. Wherefore God set this visible and fearful mark upon Cain, both that other men, seeing apparent signs of God's wrath upon him, might fear to commit the like, and that he might have the greater punishment, in prolonging so wicked and miserable a life. QVEST. XI. How Cain was cast out of God's presence. Vers. 16. CAin went from the presence of the Lord.] 1. He both was excluded from God's favour and protection, which is signified by God's presence, from the which otherwise no man can escape. 2. He also was expelled from that Country where he was borne, and where God was first worshipped by sacrifice, and showed visible signs of his presence. 3. And where it is said, that Cain dwelled in the land of Nod: we neither approve Catharinus conceit, that this land, from the which Cain was expelled, was the land of Judea, whether Adam and Eve came, after they were exiled out of Paradise: for the text is, Of the land of Nod. that the land of Nod, was on the east side of Paradise: whereby it appeareth, that neither Adam and Eva, nor Cain had their habitation far from thence: neither yet is it like, as josephus, that Cain built a City and called it Nod: for Henoch is the first City mentioned in Scripture. joseph▪ lib. 1. antiquita●. c. 11. Verse 17. 4. But the Land was called Nod of cain's vagrant and vagabonds life: which showeth, as josephus well conjectureth, that Cain was not amended by this punishment, but waxed worse and worse, giving himself to rapine, robbery, oppression, deceit. QVEST. XII. Wherefore and for whom Cain built a city. Vers. 17. ANd he built a City.) 1. Cain neither built him a City, to be defended against wild beasts, which was the first cause, as Plato thinketh, that moved men to build Cities: Plato in protagora. Arist. lib. 1. poli●i●or. for this reason might as well have moved the righteous seed to have done it: neither because man is a sociable creature and loveth company, as Aristotle: for this reason might as well have caused Adam to build, as Cain: but it is most like because Cain was a fugitive and runagate, he would build him a City to stay in, and to be a defence unto him, as though God's curse should not have taken place: but as junius well writeth upon the words, erat adificator: or as the 70. aedificans, he began only to build, but he finished it not, leading still a runagate life, and so often constrained to leave the work, as the giants, that built the Tower of Babel were constrained to give over. 2. It may be doubted for whom Cain built a City, there being no more yet in the world but himself, his parents, and his son: the answer is ready: that it is not like that he built this City presently after his son's birth, much less before his condemnation, as Mercerus: but now when the world was replenished, for if Abraham's stock in less than 400. years amounted to 600. thousand, cain's posterity in the like time might arise to the like multitude, which might suffice not only to inhabit a City, but a country. And Lodovicus vives, maketh mention, that in the memory of his parents, there was a town in Spain consisting of an 100 households, which were all inhabited by the progeny of an old man then living, which was so old, that the youngest of his stock could not tell by what name of kindred to call him. QVEST. XIII. Lamechs' speech to his wives, and the meaning thereof. Vers. 23. I Would slay a man in my wound.) 1. This place is neither inexplicable, Epist. 125 ad. Damasc. and not possibly to be unfolded, as Catharinus a popish writer thinketh, and as it seemed to Origen, who as Hierom witnesseth writ two whole books, the 12. and 13. of his commentaries upon Genesis, in interpreting this place. 2. Neither do these words show, as Suidas expoundeth, that Lamech had killed two men; an elder and a younger, the brethren of Henoch, that was translated. 3. Or one man as Theodoret thinketh, for the which fact Lamech repenteth: for the words are, I would slay a man, not I have. Theod. quest. 44. in Gen. 4. And we hold that to be a fable, that Lamech killed two men, the one was Cain, whom he shot at in a bush, supposing it to be a beast, and the other was his boy, that led him being blind, whom for anger he all to beat and so killed him: this exposition seemeth most probable to Cajetanus and Pererius, having no probability in it: both because Cain was privileged by God not to be killed; and for that no mention is made of Lamechs' sevenfold punishment, which should not in this case have been omitted. 5. Neither can this place be so taken as the Chalde and some Hebrews expound, which read those words with a negative, or interrogation, as though Lamech should plead for himself before his wives, which intended to kill him, that he had not killed a man, as Cain had, and therefore they should be more grievously punished, that killed him. 6. Further, these words of Lamech are not uttered enuntiative, as showing that Lamech, had committed any murder already: nor yet interrogative: by way of interrogation, as if Lamech should say thus to his wives, have I yet slain a man in my wrath, as Cain did? yet he was privileged that none should kill him: therefore ye need not fear, that any such thing should happen unto me, that have killed none: some read these words conditionally: supposing Lamech to have been a good man: as though the sense should be this: If I should kill a man, as Cain did, I should be punished more than he that should kill Cain, because I did not take heed by his example. 7. But the best exposition is with Ramban to expound Lamechs' speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potencially: he to reconcile his wives, that were all enated from him, doth boast of his strength and tyranny, that this, and this he could do, and that he would not take the least wrong, at any man's hand. Sicetiam Calvin. Now concerning the occasion of these words of Lamech spoken to his wives. The occasion of Lamech● speech to his wives. 1. It was not by reason of any conspiracy intended by his wives against him, and therefore he should excuse himself, that he had not killed a man as Cain had; and therefore, they that killed him should be more severely punished. 2. Neither was it by reason of some brawl between his wives, as junius, and therefore Lamech threateneth them, that should set any division between them, and offer him the least wrong. 3. Nor yet because his wives feared lest the sin of Cain might be punished in Lamechs' posterity, and therefore he maketh them secure in promising impunity. 4. But the most likely occasion is this: that whereas his wives feared, lest because of his cruelty, some evil should happen unto them: he boasteth of his strength, that rather than any should do him any hurt, he would not spare to kill in his wrath. QVEST. XIIII. How Lamech is said to be avenged seventy times seven times. Chrysost. him. 〈◊〉 Gen. Vers. 24. IF Cain shall be avenged sevenfold:] 1. Chrysostom's exposition is not here to be received, who thinketh, that Lamech confessed his sin, and condemned himself for murder committed: Ipse sua lingua confessionem peccatorum facit, & poenam sibi definite: he confesseth his sin himself, and defineth the punishment. So also thinketh Theodoret: for the Scripture propoundeth the example of Lamech, not as of a penitent, but a licentious disordered person, who first presumed to break the law of wedlock in taking two wives. 2. Neither is their conjecture of any weight, that imagine Lamech to speak of his 77. children, which he had by his two wives, as josephus writeth, that they should be punished for their father's sin. Ios●ph. lib. 1. antiq. 3. But among the rest Rupertus misseth the mark, that by seventy times sevenfold, understandeth a temporary, by sevenfold eternal punishment, this Cain had because he repented not, the other Lamech for his repentance: Rupert. l●b. 3. ●● Gen. c. ●. for that 70. times seven is more than seven times, our Saviour showeth in the Gospel, where he saith to Peter, that he should forgive his brother not only seven times, but seventy times seven. 4. But the meaning is, not that Lamech should be punished 77. times 7. times, but he that killed Lamech, as he that killed Cain, 7. times: and so Lamech boasteth of impunity: that though he committed murder as Cain did, yet he should be exempted from punishment as Cain was. 5. To expound it of the 77. generations to Christ, rehearsed, Luk. 3. in whom Lamechs' sin should be expiated is a forced and improper sense. Quest. XIIII. How the name of God is said in Enos time to be called upon. Vers. 26. MEn begin to call, etc. 1. Neither the Septuagint here translate aright: that he, 1. Enos hoped to call, or as Hierome, he begun to call: for neither doth the word signify hope, nor can it be referred to the person of Enos. 2. Neither could he be said now to begin to call upon the name of the Lord, either as Cajetan thinketh, because Enos first used to call upon the name jehovah; for Cain and Abel are said to have offered to jehovah, v. 3. either for that Enos was more religious and given to prayer, than any before him, or that he found out some form or order of prayer, as Pererius judgeth: for it is not like but that Adam, and Abel, in the spiritual exercises of prayer and sacrifice, were as zealous, as any of the succeeding age. 3. But now, when as the worship of God began to be corrupted and profaned in the wicked posterity of Cain, than Adam, Seth, and other of the righteous feed began publicly to exercise religion, and to have their holy meetings and assemblies for the service of God. 4. Some read, than the name of God began in calling upon to be profaned, as by giving the name of God to beasts, trees, and plants. But here invocation is taken in the better part 1 and Moses describeth the practice of the Church and righteous seed in those days. 5. We likewise refuse that sense, that the name jehovah began now to be called upon, whereas he was invocated by the name Elohim before: for Cain and Abel offered sacrifice to jehovah, v. 3. 6. Wherefore the true meaning is, as is before expressed, that now the Church of God being increased to a full number, did make a public separation in their worship from the generation of the wicked: and began apart in a solemn manner to worship God. Mercer. 4. Places of doctrine. 1. Doct. A man is first accepted for his faith before his works. 1. Vers. 4. THe Lord had respect to Abel, and to his offering: hence it is inferred, that works make not a man acceptable to God: 〈◊〉. 22. Moral. ●●. 12. but first a man is accepted by faith, and secondly his works are respected, as Gregory upon this place: Deus non habet gratum offerentem propter numera, sed numera propter offerentem: Abel is not accepted for his gifts, but his gifts because of him. 2. Doct. Paradise planted in a known place. 2. Vers. 16 CAin dwelled in the Land of Nod, toward the east side of Eden.) Hence it is gathered, that Paradise was planted in a known place contrary to the opinion of Bellarmine: Bellar. lib. 1. de great. pri●. hom. c. 13. for Eden was the name of a known Country in Mesapotamia: as may appear, Ezech. 27.23. Bellarmine answereth, that Eden is here no proper name, but a name of pleasure, unless we will say that Cain was punished to dwell in Paradise: Cont. 1. Neither was Cain exiled into a place of pleasure. 2. It is not said that Cain dwelled in Eden, but over against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint translate, on the east side: now Paradise is said to be planted not on the east side of Eden, but in Eden toward the east, in respect of the situation, as it was then to the Israelites being at that time, when Moses wrote this story in the desert. 3. all the translators in this place take this word Eden for a proper name. 3. Doct. Henoch the first city in the world. 3. V. 17 HE called the city Henoch.) Hence it is apparent, who was the first founder of cities: that they were not from the beginning as Aristotle thought. 2. Neither that they first began to be built under the reign of jupiter, who was after the flood. 3. Neither that Athens, or Cecropia built by Cecrops as the Greeks. 4. Or Argos as the Argives. 5. Or Thebes as the Egyptians were the first Cities▪ but this City built by Cain, and called Henochia: whereof Berosu● Annianus writeth, that it was built about the mountain Libanus▪ and that in his time, some part of the foundation did appear being called by the inhabitants, the city of Cain. 5. Places of confutation. 1. Confut. Man hath no power of himself to rule ever sin. 1. Vers. 7. Unto thee his desire shall be subject, etc. From hence Bellarmine and Pererius understanding these words of subjection of sin, would prove, Bellar. de liber. arb. lib. 5. c. 22. Perer. in hanc locum. that man hath free will by nature to sin, and not to sin, & dominari peccato, to rule over sin. Answer. 1. It is evident, that this place is understood not of the subjection of sin, but the submission of Abel to his brother, as Chrysostom expoundeth. 2. For of sin it was not true that Cain had dominion over it, as he had over his brother. 3. Neither can it properly be said, that sin hath a desire to the soul, but the soul rather to it. 4. The Septuagint translate, the conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof, making no mention before of sin at all, whose conversion then is it but Abel's, who was spoken of before? 5. And if they will understand it of sin it would follow that man by his natural power only could resist the temptation of sin, which yet Bellarmine is ashamed to affirm. Bellar lib de liber ar. c. 7. 2. Confut. Monkery not known to the old world. 2. Vers. 26. THen began men, etc. This place is urged by Bellarmine to prove the institution of Monkery: that Enos brought in a more strict kind of life, than was used before. Ans. If the text be thus read, they began to profane the invocation of the name of God, than they have no colour of monkery from hence. 2. If the other reading be admitted, it followeth not, that because Enos began after a wore strict manner to worship God, that therefore he was a Monk. 3. And his begetting of sons and daughters, Genes. 5.10. sheweth, that he was no monk. 6. Places of moral observation. 1. Vers. 5. CAin was exceeding wroth.) We see the cause, The wicked hate the righteous. why the righteous are hated of the wicked, is for their innocent life: as Cain hated his brother, as the Apostle saith, because his works are evil, his brother's good. 1 john 3.12. 2. Vers. 14. Thou hast cast me from thy face, etc. A great judgement for a sinner to be forsaken of God. Ambros lib. 2. de Cain & Abel. c. 9 The vain comforts of worldly men. This is the greatest punishment of sin to be forsaken of God, and given over to a reprobate sense, as Cain was: and as the Apostle saith, the Gentiles were delivered over to a reprobate mind, Rom. 1.28. as Ambrose noteth well: nihil gravius guam ●rra●t●m a deo deseri, ut se revocare non posset: nothing is more grievous, than for him that erreth to be forsaken of God, that he cannot recall himself. 3. Vers. 14. WHosoever findeth me shall slay me, etc. Bernard well noteth here, consolationem miseram obtinuit, quam querebat: he obtained that miserable comfort which he desired: that is, not to be killed: as Saul desired the Prophet to honour him before the people: Sam. 15. such are the momentany solaces of worldly men which are far from the true and ever-during comforts. 4. Vers. 17. In that Cain built a City, and his posterity were the inventors of humane acts, of tents, The hope of worldly men in this 〈◊〉. music, carving: we see that saying of our Saviour to be verified, that the children of this world are wiser in their generation, than the children of light. Luke 16.8. and Gregory well observeth: ●●iquimentem in amore presentis vitae figunt: that wicked men do fire their mind in the love of this present life. Kaine buildeth a city and calleth it Henoch, by his son's name, which signifieth dedication: but Henoch in the righteous line is the seventh: so the wicked do dedicate worldly possessions in the first place, the righteous in the last. 5. By this example of Cain and Habel, we learn, that we are not to measure God's favour by the accidents of this life: as Ambrose well showeth, that Abel, justus, innocens, im●●●urus sublatus est, etc. a just, A righteous man afflicted in this life. innocent, devout man in his young years is taken away: whereas wicked Cain liveth long, begetteth children, buildeth Cities: which is an evident demonstration of another life after this, wherein God shall measure to every man according to their works. CHAP. V. The Method. IN this Chapter there is a rehearsal of the years of the patriarchs before the flood, and of their acts: there is a threefold account of their years: before they begat children, and after, and the sum of both joined together. Their acts are either general, in begetting sons and daughters, or special, as of Henoch, his godly conversation, he walked with God in earth, v. 22. his translation, he walked with God in heaven, v. 24. of Lamech: his consolation in his son Noah v. 29. 2. The grammatical interpretation. v. 1. This is the book of the generation of men. S. of Adam. cat. this is the enumeration. T. heb. sepher. a book, S. ap. f. pro. an ennarration. S. ad. v. 3. Adam lived 230. years. S. an. 130. cater. S. ad. & det. v. 4. The days of Adam, which he lived, after he begat Seth, were 700. S. the days of Adam after he begat Seth, were 800. cater. S. ad. v. 6. Seth lived 205. years. S. an. 105. years. cater. S. det. v. 7. Seth lived 707. years. S. 805. years. cater. S. ad. v. 9 Enos lived 190. years. S. 90. years. cat. S. det. v. 10. Enos lived after he begat, etc. 715. years. S. 815. years. cat. S. ad det. v. 12 an. 170. years. S. 70. years. cat. v. 13.740. years. S. 840. cat. S. ad. det. v. 15. an. 165. years. S. 65. years. cat. v. 16.730. years. S. 830. years. cat. S. alt. v. 21. an. 165. years. S. 65. years. cat. v. 22. and Henoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleased God. S. walked with God. cat. walked, continenter, steadfastly with God. Tr. heb. halech, to walk: walked in the fear of God. Ch. S. ald. v. 24. he was not found. S. he appeared not. H. Ch. was no more seen. B. G. no● extitit, he was no more. Tr. heb. he was not. Chal. cor. v. 24. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated him. S. tulit, took him. H. B. G. non occidit, killed him not. Ch. sumpsit, received him. Tr. heb. lachach. to take away, receive. v. 25. an. 165. years. S. an. 187. years. cat. v. 26.802. years. S. 782. years. cat. S. ad. v. 28. an. 178. years. S. an. 182. years. cat. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall cause us to rest. S. shall comfort us. cat. heb. ●●ach, to rest, to refresh. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the earth. S. de terra, from off the earth. Ch. in the earth. H. as touching the earth. G. above the earth. B. propter terram, because of the earth. Tr. S. det. v. 30.565. years. S. 595. year. cat. v. 31.753. years. S. 777. years. cat. 3. The Theological explication. QVEST. I. Book of generation, how to be understood. Vers. 1. THis is the book of the generation. 1. Moses setteth down the genealogy of the fathers before the flood, Matthew and Luke reconciled concerning the generation of Christ. because of Christ's line, which Luke deriveth from Adam: Matthew goeth not beyond Abraham: not, as some think, because of the rest of that line beyond Abraham might easily be supplied out of Moses books, which were then well known, but for that the most conspicuous and manifest promises of the Messiah, were made to Abraham: all the generations to Matthew, supplying ●●enty from Adam to Abraham, make but 72. but Luke reckoneth 77. The Reason is, because Matthew omitteth some of purpose, to make the numbers equal, which Luke supplieth, and Matthew maketh his account by Solomon, Luke by Nathan: so that there might be more persons in the one descent than in the other. 2. Moses beginneth now to set down Adam's generation by Seth: because Cain was rejected, and Abel died without issue. 3. It is called a book, that is, an ennumeration, for so Sepher signifieth a book, because things are rehearsed in it: not because, as R. Isaac, Carus, Moses beginneth his book here, and the other 3. chapters should be as a preface. 4. Generation is here taken actively, for the posterity of Adam increased by him: as in Matthew, the book of the generation of jesus Christ, is taken passively, for the generations of whom Christ came. 5. And whereas it is added, in the day that God created Adam: we need neither with Lyranus, to understand day generally for time, and we refuse the opinion of the Hebrews, Hebrew fables. that hold that Adam in the same day of his creation began to have generations, for so they fable, that Adam and Eve had four or five children the same day they were created: but in the day; is to be referred to the latter part of the verse, wherein mention is made, of Adam's creation, according to the image of God. Mercer. QVEST. II. How Adam begat a Son in his own likeness. Vers. 3. ADam begat a son in his own likeness, etc. 1. which is neither to be understood of the shape and image of his body, for so Cain was in outward shape like to Adam. 2. neither is it to be taken for the image of virtue and piety in his soul, for Adam had lost that image: neither is virtue engendered by nature: and Abel had the image of his father's virtue before Seth. 3. neither is it so said, because the image of mankind was continued and preserved in Seth: whereas both Abel died without issue, and cain's posterity was extinguished in the flood; for this notwithstanding, seeing the world was increased by Cain, he might be said also to be after Adam's image. 4. But hereby is signified that original corruption, which is descended unto Adam's posterity by natural propagation, which is expressed in the birth of Seth, not of Abel, because he had no offspring, nor of Cain, because it might appear, that even the righteous seed by nature are subject to this original depravation: and yet Seth was otherwise after the image of Adam, than Cain, because his seed was sanctified of God, who purposed in Seth and his seed to make good the promise made to Adam, as touching the seed of the woman, that should break the serpent's head. jun. 5. And whereas Adam was an hundred thirty year old before he begat Seth, we abhor the lewd fables of the Hebrews, Hebrew fables. that think in this mean space, that Adam companied with female spirits or devils, and begat male spirits, and Eva with male spirits, and brought forth masculine or male devils: neither do I think with Mercer, that in the mean time Adam begat other sons and daughters: but God by this means (Adam staying so long without children) did try his faith in looking for the promised seed, and his patience in seeing the wicked stock of Cain so mightily to increase. jun. QVEST. III. Wherefore it is added, and he died. Vers. 5. ALL the days that Adam lived, etc. 1. Neither were these years otherwise accounted than by 12. months, as it may appear in the story of Noah's flood, where mention is made of the 7. month, and 27. day of the month. 2. Neither did these righteous fathers only live thus long by miracle, as thinketh R. Moses, but it was usual in those days. 3. And the conclusion of every one's life is, & mortuus est, he died: not as some think, because it should appear, that they died not in the flood, but by their own natural death: and therefore they say, this clause is not added after the flood in the genealogy of the fathers: but it is thus said, to show what the condition of all mankind was after Adam's fall. 4. It is said only of Adam, all the days that he lived: Whereby the Hebrews infer that Adam lived a godly life, and repent: his repentance we doubt not of, but not sound hence gathered. Mercer. QVEST. FOUR Whether Adam the longest liver. NOw whereas Adam lived but 930. years, Mathuselah, 969. years, v. 27. yet may Adam be well supposed to have been the longest liver, because he was created in a perfect state of body apt to generation, which was not then under sixty years: for none of the patriarchs began to have children under that age: Mahalalel begat at 65. years of age. v. 15. and none under: then add unto Adam's years, 60. more, in what age and state of body he was created, and he will be found to have been the longest liver of the patriarchs: and to exceed Mathuselahs' age, 21. years. QVEST. V. The years of the patriarchs full and complete years, consisting of twelve months. COncerning the long life of the aged patriarchs. 1. Neither is the conceit of the Egyptians to be received, that a man cannot live above an 100 years; for they say, that a man's heart increaseth till he come to 50. every year two drachmas in weight, and then decreaseth every year as much, till he come to an hundred, and then for want of heart he can live no longer. For this fancy of theirs is confuted by experience: for Pliny maketh mention, that in Vespasian the Emperor's time; there were found in Italy, Plin. lib. 7. c. 29. Divers men of great years. two men of an 105. years: four of an 130. three of an 140. and two of an 150. years. And in these days some are found far to exceed an hundred years: as I have seen myself an old man of 124 years of age, at Eversden in the County of Bedford, who died about ann. 1600. or, 601. he could remember Bosworth field at the coming in of Henry the 7. being then as he affirmed some 15. years old. 2. Neither is it to be thought, that the years of the patriarchs were accounted, as the Arcadians reckoned their years by quarters, or the Egyptians by months, as some have thought, for then Henoch begetting children at 65. years, should by this reckoning not exceed six years and a half, when he had a child. And this Egyptian year consisting of the age of the moon, will not allow above two days and a half to a month, whereas mention is made of the 17. and 27. day of the month, Gen. 7.11. and 8.14. It is evident then that the years of the patriarchs were numbered by complete and full years, consisting of twelve months, and not after the Egyptian account. And hereunto Pliny giveth testimony, who remembreth in the same place before recited, that Alexander, Cornelius, Xenophon do write that some lived 500 some 600. some 800. years, josephus also allegeth Manethan, Berosus, Mochus Estia●s the Egyptian, Chalde, joseph. l. 3. antiq. c. 3. Phenician Chronologers, who testify, that those old fathers lived toward a thousand years. QVEST. VI The causes of the long life of men before the flood. THe causes of the long life of the patriarchs may be thought to be these four. 1. The natural cause, the sound constitution of their bodies, not yet decayed, and the wholesome air, not yet corrupted with terrene exhalations, as after the flood. 2. The moral cause, for the invention and finding out of arts and sciences, which as josephus writeth, they caused to be graven in two great pillars, one of brick, joseph. l. 1. antiq. another of stone, that if the world were destroyed with water, the second pillar might remain: if with fire the first, (for so had they learned of Adam, that the world should be twice destroyed) and he saith further, that the pillar of stone was to be seen in Syria in his time. 3. The civil or politke cause of the long life of the patriarchs, was for procreation and peopling of the world. 4. The Theological, that God by giving them such long life, might make trial of their obedience, to see if they would use this benefit of long life to the glory of God, which they did not, and therefore he shortened the age of man. Yet the Lord, while they enjoyed this long term, would not suffer any of them to attain unto a thousand years: not for that as the Hebrews suppose, God granted of Adam's thousand seventy years to David, not for that reason, which seemeth to be too curious, whereof Ireneus maketh mention, to make good that saying to Adam, in what day soever thou eatest thereof, thou shalt dye the death: because a thousand years with God is as yesterday. Iren. lib. ● ad. vers. h●res. Psal. 90.3. And so Adam died in the first day, before he came to a thousand: But God hereby would put the fathers in mind of mortality, that although they lived many hundred years, yet none of them filled up a thousand, lest they might have too much flattered themselves in long life: and seeing a thousand is a number of perfection, God would have none of them attain to 1000 that we might know that nothing is perfect here. Mercer. QVEST. V. Of the false computation of the 70. Interpreters, and whence it is thought to proceed. FUrther, whereas the Septuagint do much differ in the account of years from the Hebrew text, adding to the age of the old world, which in true reckoning maketh but 1656. five hundred eighty six years more, so making the whole number of years 2242. It is diversely conjectured, how this error should arise. 1. Some impute it to the malice of the Jews, that of purpose corrupted the greek text, that the Gentiles should not know the secrets of the Scriptures. 2. Some to the prudency of the 70. translators, or of the writers and scribes, who knowing that the Egyptians would count it but a fable, that the fathers lived so many Astronomical years, made a way for them to take it after the count of the Egyptian years, whereof ten make but one year, and therefore they added an hundred years to the father's age before they begat children, to make them apt for generation. But where the years will serve without any such addition, they add none. As jered lived an 162. years, which because it maketh by the Egyptian calculation sixteen years, and some what more, the Septuagint there alter nothing. This is Augustine's conjecture. August. lib. 15. de civ. de●. c. 13. But howsoever the Septuagint came to be so corrupt, it is apparently in many points erroneous. 1. They add unto six of the patriarchs ages before they begat children, The diverse errors of the septuagint in the translation of this 5 chap▪ of Genesis. to each of them, Adam, Seth, En●s, Cainon, Malaleel, Henoch, an 100 years, and detract them again in the remainder of their life, that the whole sum may agree. 2. They take away from Methusalems' age before he had children 22. years▪ and add to Lamechs' age 6. years, as is showed before. 3. They miss in their calculation, in Methusalems' years: they make him to live an hundred sixty five before he begat Lamech, and 802. after in all 969. whereas the other numbers put together want two of this sum, making but 967. 4. They detract from Lamechs' age 24. years: his whole age according to the Hebrew is 777▪ according to the septuagint, but 753. 5. By their computation Methusalem must live 14. years after the flood: for they make him to live 802. years after Lamech was borne: and Lamech lived 188. years before Noah was borne, and in the six hundred year of Noah's age came the flood. Lamech and Noah make but 788. years after the computation of the Septuagint: there remaineth yet 14. years of Methusalems' life: who according to the Hebrew computation, died the same year in the beginning before the flood came: for in the ark he could not be, where only were eight persons, Noah and his wife, his three sons and their wives: Genes. 7.7. and S. Peter witnesseth, that in the ark eight souls only were saved. 1 Pet, 3.20. and to say that Methuselah was saved in the terrestrial Paradise with his father Henoch; is a fabulous fiction without ground. Mercerus. QVEST. VI The reason of the inequality of generation in the fathers. WHereas the patriarchs at diverse ages began to beget children, Mahalaleel and Henoch at 56. years, jered at a hundred sixty two years: Lamech at two hundreth eighty two. Noah at five hundred. 1. Neither is it to be imputed to Noah's holiness, that so long abstained from marriage: seeing Henoch, that for his godly life was translated, had children at 65. years. 2. Neither, as Pererius conjectureth, is it like that Noah had other elder sons, which were dead before the flood came: for whereas it is said of all the patriarchs beside, that they begat sons and daughters, beside those, which are expressed, no such thing is mentioned of Noah, that beside these three he begat sons and daughters: and the Septuagint read: Noah begat three sons, etc. insinuating in so reading their opinion, that these were all their sons: yet it is evident. Genes. 6.9. That these were all Noah's seed: the words are, these are the generation of Noah, Noah begat three sons, etc. 3. I rather think, not that either Noah deferred his marriage till he was 500 years old, or that he being married, abstained from the company of his wife all that time: but that God so disposed, seeing he purposed to save Noah and all his sons from the flood, that Noah did not so abound with posterity as his fathers before him, lest they also should have followed the wickedness of that age, and so perish with the rest: the Lord saw that there might be sufficient for the replenishing of the world again: and it was more to God's glory to increase the world afterward by so small a number. QVEST. VII. Wherein Noah was a comfort to his parents. 7. Vers. 29. THis same shall comfort us concerning the works and sorrow of our hands. 1. Not because the course of sin should be stopped, and the grievous works of sinners stayed by the destructions in the flood, as Chrysostome. 2. Or because Noah found out the use of the plough, whereby the earth was tilled with more ease, as R. Solomon. 3. or for that the use of flesh was granted to Noah after the flood, as some think. 4. Nor yet only for that, the seminary of the world was preserved in Noah's ark, which otherwise should have perished. 5. Nor yet only because God renewed his covenant with Noah, promising that the world should never be destroyed with waters again. 6. But the chief scope of this prophecy hath relation to Christ, in whom we find true rest to our souls, and who hath delivered us from the curse, Galath. 3.10. who was prefigured in Noah, and his baptism, wherein is exhibited the remission of sins, shadowed forth in Noah's ark as the Apostle showeth. 1 Peter 3.22. 4. Places of doctrine. 1. Doct. Original sin by propagation, not imitation. 1. vers. 3. IN that Adam begat a son in the likeness of his own image, which before is interpreted of original corruption, the heresy of the Pelagians is confuted, who denied any such original sin or depravation of nature to be in infants, by propagation from their parents: but that it cometh only by a corrupt imitation: this was the heresy of the old Pelagians, who affirmed, Peccatum prima transgressionis in alios homines non propagations, sed imitatione transisset: Lombard. lib. ●. dist. 30. c. that the sin of the first transgression passeth unto other men not by propagation, but imitation: which heresy seemeth to have been revived by Catherinus a Popish writer who denieth, Catherine. ●p●s. de pe●●at. orig●●. c● 6. Rome 3.12. that the sin of Adam is propagated or transfused to his posterity: But the Scripture evidently overthroweth this assertion. David confesseth he was conceived in sin, Psal. 51.5. the Apostle saith, That death went ●ver all, in as much as all have sinned: children than if they had not sin, should not die: and here Seth is begotten in his father's image. 2. Doct. Original sin not a substance. 2. THeir opinion is confuted, that hold original sin to be a substance: for like as the image of God, wherein Adam was created was not the substance of the soul, but the quality, as the Apostle expoundeth, which consist in holiness and righteousness, Ephes. 4.24. so the image of Adam's corrupt nature, consisteth in the contrary qualities of impurity and injustice. 3. Doct. The state of original sin in soul. 3. THe opinion of Papists is refuted, who affirm, that this original corruption hath the seat and place in the flesh, not in the soul: for this image of corruption was in Adam's soul: Bellar. de 〈◊〉. pecat. ●ib▪ 5 c. 7. and therefore the Apostle saith, he renewed in the spirit of our minds, Ephes. 4 24. and put off the old man, etc. and put on the new, which is renewed in knowledge after the image of him that created him, Coloss. 3.10. there the corrupt image of Adam succeeded, where God's image is decayed, which was in the soul, for there the place of knowledge is. 5. Places of confutation. 1. Confut. Henoch was no licentious liver at any time. IN that vers. 21. after the generation Henoch is said to walk with God, and not before, Procopius Gazeus thinketh, that Henoch was before a wicked liver, but after repent: But the contrary is evident, in that it pleased God with such extraordinary favour to take Henoch out of the world, that he saw no death: that he was as a shining star for virtue and holiness in that age. 2. Confut. Henoch died not. WHereas vers. 23. it is said all the days of Henoch were 365. Alb●n Ezra with other Hebrews, think that Henoch died: for if he were still alive, these should not be all his days, Cont. 1. The Scripture maketh mention only of the years of his life upon earth: his years with God are not to be accounted among men: as the Apostle saith of Christ: who in the days of his flesh, Heb. 5.7. he is now in his flesh in heaven: but these are counted the days of his flesh, when he walked in his flesh among men. 2. The Apostle evidently witnesseth, that Henoch was taken away, that he should not see death, Heb. 11.5. he therefore died not. 3. Confut. Henoch not alive in his flesh. BEcause it is said that God took away or translated Henoch, Pererius in hunc 〈◊〉. the Popish writers do imagine that Henoch is yet alive in his flesh in Paradise together with Elias, Contra. seeing that Elias is said to be taken up into heaven, or that he went into heaven, 2 King. 2.11. where Henoch also walked with God: we cannot believe that they entered heaven in their whole humanity, but that prerogative was to be reserved for Christ: seeing the Apostle saith, that he hath prepared a now and living way into the holy place for us, by his veil, that is, his flesh, Heb. 10.20. Christ's flesh therefore must make a way into heaven before any man's flesh beside can enter. 4. Confut. Henoch not in the terrestrial Paradise. BUt because they also affirm, that Henoch liveth in his flesh, not in heaven, but in the terrestrial Paradise, and it is against the faith as some of them say, to think otherwise, the vanity of this opinion shall easily appear. 1. Because the Scripture saith, that every thing was destroyed upon the face of the earth, and only eight persons were saved in the Ark: therefore Henoch if he had been upon the earth, Sixt. Senens. lib. 5. 〈…〉; 6.1. qu●s. 4. must have perished. 2. The waters prevailed fifteen cubits over the highest mountain, Genes. 7.20. therefore the earthly Paradise must needs also have been overflown and destroyed. 3. If they answer that Paradise might be hemmed in with the water, which might stand as a wall round about it, as the water in the red sea did, or that, though it were covered with water, it might be preserved, as the Olive tree, whereof the Dove took a branch, or that God might restore Paradise again after the flood: the first is presumptuous to imagine a miracle without warrant of Scripture, and if it had been so, Noah needed not to have made an ark, he and his sons and the cattle might have been preserved there: the second is not sufficient, for though Paradise, which is not like, had been so preserved, yet Henoch must have been drowned. The third is frivolous, for if the terrene Paradise had been planted again, seeing it was situated in a known place in Mesopotamia, Perer. lib. 7. in Gen. quest. 7. it could not have been hid. In this question Pererius is an adversary to Bellarmine, Senens. and the rest, that yet dream of a terrene Paradise. 5. Confut. Henoch shall return into the world to die. IT is also the constant opinion of the popish writers, that Henoch shall come again toward the end of the world, Perer. ibid. qu. 7. and then shall die, being to be slain by Antichrist. Pererius, cum Bellarm. Cont. But this is contrary to the Apostle, That Henoch was taken away, that he should not see death, neither was found, Heb. 11.5. Ergo, Henoch shall not see death, nor be found in a mortal state in earth: whereas they object that place, Heb. 9.27. It is appointed unto men that they shall once die. The answer is ready, like as they which are alive at Christ's coming shall not die but be changed, 1 Cor. 15. which notwithstanding shall be in stead of death: so Henoch was changed in his taking up, though he died not a common death. 6. Confut. Henoch shall not return to preach repentance to the world. COncerning the end and causes, wherefore Henoch was translated. 1. We admit that God hereby would put the righteous in comfort, that notwithstanding the sentence pronounced against Adam, there was a way of righteousness whereby to recover Adam's lost state. 2. To minister comfort to the afflicted members of Christ, that they should not doubt, but that their reward is with God, as Habel, Theodor. qu. 45. in Genes. In comment. ad Hebr. c. 11. though he had an untimely end, yet lived with God as Henoch did: thus Theodoret. 3. We refuse not the collection here of Thomas Aquinas: that God both by Henochs' translation before the law, and Elias under the law, would nourish the hope of life in his Church, as by types representing the ascension of Christ, in whom the promise of salvation should be accomplished: These causes of Henochs' translation may safely be received. 4. But we neither think, as it is in the book of Wisdom (which is no Canonical Scripture, Wisd. 4.11. and therefore we may safely descent from it) That he was taken away, lest wickedness should alter his understanding, for as he walked with God before, God kept him in his fear, and preserved him from evil, so he could have guided him still, as the Apostle saith: He shall be established, God is able to make him stand, Rom. 14.4. speaking of the faithful servants of God, as Mathuselah the son of Henoch, Perer. lib. 7. in Genes. q. 4. de Henoch. being the longest lived of all the patriarchs, continued righteous to the end. 5. Neither is that surmise fit to be received, that Henoch is kept alive to preach repentance in the end of the world, and to maintain the Gospel against Antichrist, which is the common opinion of the papal professors. For of Henochs' preaching in the end of the world there is no mention in Scripture, but only of the sending of Elias, Luk. 1.17. which is not understood of Elias person, but of his spirit and zeal. And this Elias the Angel expoundeth to be john Baptist, who should go before Christ, in the spirit and power of Elias. And there is no such necessity, that Henoch should be preserved so many years by miracle to that end, seeing the Lord is able to raise up Prophets and Ministers, as he did john Baptist, in the spirit of Elias and Henoch, to maintain the truth against the Pope and Antichrist, which we see plentifully performed in these days. 7. Confut. Of the Prophecy and book of Henoch. WHereas S. Ind in his Epistle, vers. 14. maketh mention of the Prophecy of Henoch, the seventh from Adam, which is not found in any other part of the Canonical Scripture, lest the adversaries might hereupon build their traditions and unwritten verities, I will briefly declare what is to be thought of this Prophecy of Henoch. Tertul. l●b. de 〈…〉. 1. I neither think with Tertullian, that there was any such prophetical book of Henoch, then extant, who conjectureth that though it perished in the flood, yet it might be restored again by Noah, thereunto inspired. 〈◊〉. in 1. ep. 〈…〉. 2. Neither yet with Hierome, that this book of Henoch was an Apocryphal book, yet some part of it might be true, which the Apostle might allege. For it is not like that the Apostle would derive a testimony from an hidden and obscure book of no authority in the Church. 3. Neither yet is it like, as Michael Medina thinketh, that there was no such book at all under Henochs' name: for the fathers, Origen, Medin. l. 6. in ●ect in d●um. jude. c. 24. Hierome, Augustine, do in many places make evident mention, that such a book there was, but thought it to be forged. 4. And it is as unlike, that the true book of Henoch was extant in the Apostles time, which was afterward corrupted with fables, and so rejected of the Church; for then the Church would rather have purged the true book from such errors, and preserved the rest pure, as they did discern the true Gospels, from the forged and adulterate. Our opinion then is, 1. With Augustine, that the book of Henoch, which in his time was produced by Heretics, was altogether forged, and no part of it of Henochs' writing: Non quod eorum hominum, qui Deo placuorunt reprobetur authoritas, sed quod ista non creduntur ipsorum: not that, saith he, we refuse the authority of such men, August. lib. ●3. de c●v●. De●. c. 38. O●g in Num. 〈◊〉 ●lt. as pleased God, but for that they were thought not to be theirs. 2. We judge it not unlike with Origen, that there might be such an authentical book of Henochs' prophecy, out of the which jude did take his testimony, which is now lost, as some other parts of the Canonical Scripture are: as the books of God, Nathan, Idd●, and other Prophets, mentioned in the Chronicles. 3. Or this prophecy of Henoch might be preserved by faithful tradition in the Church of the jews, which is approved by the Apostle. But this is no warrant for other unwritten traditions, unless some had the like Apostlike spirit to judge of them, as judas had: and further this prophecy of Henoch, is a agreeable to the Scriptures, so are not many unwritten traditions urged by the Church of Rome. 6. Places of exhortation. 1. IN that the line only of the race of the faithful is rehearsed in this chapter, it both showeth, God will always have a Church on earth. that God will always have his church in the world, and that in the most corrupt times, God will have a remnant, that shall worship him: as also this line is continued, to show the accomplishment of God's promise, that the seed of the woman should break the serpent's head: and so S. Luke doth fetch the pedigree of Christ after the flesh from these fathers before the flood. 2. Vers. 22. In that Henoch first walked with God in earth, before he walked with him in heaven: Godly life goeth before everlasting glory. it showeth, that we must first seek God's glory in earth, before we can be admitted unto that everlasting glory: so Saint Peter reasoneth; that because we look for new heavens and a new earth, we should be diligent to be found of him without spot, etc. 1 Pet. 3.13. 3. Vers. 29. In that Lamech said of his son Noah, this same shall comfort us, etc. it appeareth, that the faithful then looked for a comforter, that should deliver them from the curse, and give them true rest: The Patriark● believed in Christ. of which comforter and deliverer, Noah was a figure: who both by faith was made heir of righteousness himself, Heb. 11.7. and by the ark, which was a type of Baptism, 1 Pet. 3.21. did preach and testify to the world the true deliverance by the Messiah. CHAP. VI The Method. THis Chapter hath two parts: 1. God's determination to destroy the world: 2. The preparation or making of the Ark. In the first part there is set down: 1. the occasion, which provoked God to purpose man's destruction, which was the sin of that age, described in particular: the sin of carnal pleasure, vers. 1. of oppression and tyranny, v. 4. in general, vers. 5. 2. In God's determination, there is first his repentance that he had made man, vers. 6. then the limitation of one hundred and twenty years, to see if they would amend, vers. 3. 3. God's full resolution to destroy all flesh, vers. 7. In the second part, there is first set down the ground of this favour of God towards Noah: which was God's mercy and grace towards him. Noah found grace in the eyes of the Lord, vers. 8. and Noah's justice and righteousness, vers. 9 which was by faith, Heb. 11.7. then followeth in the next place the commandment of God, concerning the making of the Ark: and Noah's obedience thereunto, vers. 21. In the prescription or commandment for the Ark, there is described, 1. the form and fashion thereof: both of what matter it should be made, vers. 14. of what length, breadth, height, vers. 15. in what order, for the cabbines, vers. 14. window, door, vers. 16. 2. The use thereof, for the preservation of man, vers. 18. of beasts, vers. 19 of fowls, vers. 20. and their sustentation in laying up their food, vers. 21. The grammatical sense. v. 2. They took them women. T. they took them wives, caet. v. 3. sons of princes, Ch. sons of God. cat. Elohim, hebr. of Gods or God. v. 4. my spirit shall not remain or continue in these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. T.r. Chal. cor● T.B.G.r. S.H. Ch. ad. S.H. this evil generation shall not remain forever. Ch. my spirit shall not strive always with man, or because of man. Tr. B.G. heb. done. to judge, contend: because their works are evil, etc. a term shall be given them of 120. years, if perhaps they will be converted. Ch. my spirit shall not always be as sheathed. P. neden, a sheath: v. 4. There were Giants: S.H.B.G.P. Ch. there were defectores, backsliders. Tr. Heb. Nephilim, à naphal, to fall, because Giants cause men to fall through fear: the first reading is the best, 1. because they are called mighty or strong men: heb. gabar, which the Septuagint also translate Giants. 2. So it is taken, Num. 13. Tr. 34. and cannot be otherwise. 3. Because of the consent of interpreters: and junius in his last edition so readeth. v. 6. God considereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. it repented God in his word. Ch. it repented God. caet. v. 7. and the Lord said: this clause the latin have not, the rest have. v. 6. and he thought. S. & he spoke in his word, that he would break the strength of them, S. Ch. ad. Litt. de. Ch, H. ad. according to his good pleasure. Ch. and he was grieved in his heart, cat. praecavens, taking heed for afterward, he was touched with grief of heart. H. v. 7. every one thinketh in his heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligently, unto evil all the days of his life. S. all the thought of his heart is intent to evil, all time. H. the sense of his cogitation i● evil, all time▪ S. all H. de. Ch. the imagination of the thoughts of his heart only evil every day. T.B.G.P. rach. only. T.B.G.r. v. 9 Noah pleased God. S. walked in the fear of God. Ch. walked with God. T.B.G. v. 11. filled with iniquity. S.H. Rapine. Ch. violence. T. cruelty. B. G. chamas, to oppress. S. cor. v. 2. the time of all flesh is come before me. S. The end of all flesh, caet. v. 14. of square wood. S. levigatis, plained wood. H. Pine tree. B. G. of Cedar wood: S. alt● T. P.R, Ch. of Gopher. T.P. which is a kind of Cedar. S. cor. T. r. S det. H. ad. H. co● v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gathering shalt thou make the Ark. S. a window shalt thou make in the ark: caet. ●sahar. a window: heb. a clear light. T. v. 16. the door shalt thou make in the side. S. thou shalt make the door of the ark in the side below. H. the door of the Ark in the side: caeter. thou shalt make parl●rs, & tristega, and three lofts therein. H. thou shalt make the lower, second, and third rooms: caet. The explanation of doubts or theological explication. QVEST. I. Of the greatness of the sin of the old world. 1. THe sin of the world was very great, seeing God could endure the wicked inhabitants no longer, but swept them away with the flood: which may appear by these several considerations, 1. their wickedness was universally spread, vers. 12. all flesh had corrupted his way. 2. Their sin exceeded in greatness, it was come unto the very height, vers. 5. God saw that the wickedness of man was great. 3. Not only the wicked race, but the righteous seed, the sons of God fell to folly, vers. 2. 4. They were exercised a long time in doing evil, a thousand years and more, that they were grown to such an habit, that they could do nothing but think evil in their heart. 5. Unto this may be added their graceless obstinacy, that having an 120. years given them by the preaching of No to call them to repentance, yet despised Gods long suffering. QVEST. II. When the world began to be so wicked. 2. THis overflowing of iniquity began when men began to be multiplied upon the earth, vers. 1. not so soon as the world began to be peopled, which might be within two or three hundred years after the creation: for than they began to build Cities. Ninus King of Assyria who reigned there some 230. years after the flood, is reported to have had in his army 70. hundred thousand footmen, and 200. thousand horse men: in the like time after the creation might the world be exceedingly replenished. 2. But it seemeth, that this great defection was about the seventh age: for then Lamech of cain's race, took unto him two wives: then the Lord took away righteous Henoch, that he should be no longer grieved with the wickedness of the world. Diodorus Siculus. lib. 3. c. 2. Exod. 23.2. Then the world being replenished with great multitudes, which are ringleaders for the most part unto evil, as it is written, thou shalt not follow a multitude to do evil: began to give themselves to all kind of wickedness, adultery, oppression, cruelty, multiplicity of wives, unlawful lust even against nature, and to fill the earth with uncleanness. 3. And although in this seventh age iniquity was come to the full height, Exod. 23.2. yet it began long before, even in the days of Enos, when as the righteous abhorring the great wickedness of cain's posterity, separated themselves, and a part began to call upon the name of God. jun. 4. The Hebrews note, that at the beginning women were not so multiplied as afterward, by whom they took occasion to sin: and therefore it is added, there were daughters borne unto them, etc. vers. 1. but this clause showeth not a more special multiplying of that kind, but that when the world began to be stored both with men and women, than they gave themselves to wantonness. QVEST. III. The particular sin of the old world here noted. Vers. 2. THey saw the daughters of men that they were fair, etc. 1. Their fault was not only in that they of the righteous seed matched into cain's stock, Calvin. 2. Or that they respected only beauty, having no regard to their piety and virtue, Marlorat. 3. But they by violence took unto them, not to their wives, but women, for so with Mercerus and junius I rather interpret the word nashim, from all men whatsoever, as junius readeth: both virgins and wives, they cared not whom. 4. Some Hebrews here understand also the filthy sin of buggery: that they took all they liked, even from among the bruit beasts: but Moses speaketh only of the daughters of men. QVEST. IU. Who were these sons of God. Vers. THen the sons of God. 1. These sons of God were not the Angels, which some have supposed to have fallen for their intemperancy with women, and to have begotten of them spirits, as joseph, Philo, justine, Clemens Alexandrinus, Tertullian conjectured: who so expoundeth that place of S. Paul, that women should be covered, because of the Angels, lest they should be tempted with their beauty: This opinion is easily confuted: 1. Because the world was punished, and God was angry, not for the sin of Angels, but of men: vers. 3. My spirit shall not always strive with man. 2. Chrysostome urgeth that place, Angels fell not for the love of women. Matth. 22. in the resurrection, they neither marry, nor are married, but are the Angels: Ergo, Angels are not subject to carnal affections, as men are. 3. If Angels fell first for the love of women, than they sinned not for 1000 years after the creation, whereas the Scripture showeth, that the Devil was a murderer and a liar from the beginning, joh. 8.44. QVEST. V. Devils not corporal nor mortal. IT is also absurd, and improbable, that these were devils which did company with women, and of them came Giants, Francisc. Georg. 1. tom. problem. 3●. 331. as thinketh Franciscus Georgius, who affirmeth devils to have bodies, and a generative faculty, and to company with women. Of the like opinion is Psellus, that the devils have bodies, and they are nourished by sucking and attraction as sponges: and that they are males and females at their pleasures: some are of a fiery, some airy, some a watery, some of a terrene nature. But these are fables and fictions, fit rather to be laughed at, than worthy to be confuted. Devils are not corporal. 1. The Devils are of a spiritual not corporal nature, it appeareth by that story, Luk. 8. where we read, that in one man, there was a legion, that is, six thousand Devils: how could so many spirits if they were corporal, be included in one body? 2. If they were of a fiery, watery, or earthly, & so of an elemental nature, they should be subject to corruption, mutability, and mortality: and so some have imagined also, Plutarch lib. de 〈◊〉. as Plutarch writeth of the death of the great Pan, a famous Devil among the Pagans: and Cardane reporteth, that he heard his Father say, who was above thirty years familiar with the Devils, that he learned of them, that they do die, & decay, & revive again: but this fancy is contrary to the Scripture: which testifieth, that the Devil hath been a murderer from the beginning of the world, joh. 8 44 Ergo, he hath continued from the beginning of the world: and how should the soul of man be immortal, if these spirits, which are of a more subtle nature were mortal? 3. Though it were granted, that Devils have a kind of airy bodies, yet could they not engender: Devils have no generation. for the power of generation agreeth only to perfect bodies, which have their material and distinct parts, and receive nourishment. 4. And they being, as they say, male and female, should engender among themselves in their own kind. 5. Or if they did company with women, they could not beget men, but multiply their own kind, or at the least a mixed kind, as the mule is engendered of an horse and an ass: and so some likewise have conceited, that the Fauns and Satyrs were the offspring of such generation. As Hierom in the life of Antony, reporteth▪ that such an one appeared unto him in the wilderness, with goat's feet, long crooked nails, and horns upon his head, and spoke unto Antony: but either this may be held to be a fable, foisted under Hieromes name, or if there were any such thing, it might be some monster of the wilderness, which the Devil used as his trunk to speak out of. QVEST. VI Spirits do not generate. BUt much more absurd is the opinion of Paulus Burgensis, that thinketh these which companied with the daughters of men, were spirits, called Incubi, which do assume bodies of the air for a time, Burgens. in ●. Genes. representing the shape sometime of men, sometime of women, in the act of generation, and then they are called Succubuses: and thus saith he, were the Giants engendered: and Tostatus approving this conceit of Incubi and Succubuses, seemeth to give credit to that report of Merlin, that he was begotten by a spirit. Tostatus. in Gen. In these assertions and uncertain conjectures of men, some what is true, some part false. 1. True it is, that the Devil may appear in the shape of man or woman, and dissemble and counterfeit the act proper to both: not that the spirits have any delight in such carnal acts, having no true but assumed and counterfeit bodies: but they do it more strongly to delude men and women, and entice them to that abominable sin of the flesh, which they know hath corrupted the hearts of many excellent men, as of David, Solomon. 2. Though spirits can take upon them the shape of bodies, yet they are but so to the eye, Devils have no true but counterfeit bodies. L●b 2. Ge●a. c. 9 Ca●d. de va●●etit●erum. lib. 6. c. ●3. Difference between the apparition of good and evil Angels. they are not true bodies, being easily discerned by the feeling: and therefore our Saviour saith, feel and see, a spirit hath not flesh and bones, as ye see me to have. And some have reported, that they have felt such bodies assumed by spirits, as cold as ice, and of a diverse substance from humane flesh, as Alexander ab Alexandro, so writeth of another to whom a spirit appeared, and Cardanus of himself. If any man object, that Abraham washed the Angel's feet, and yet discerned them not: I will not answer with Pererius whose judgement I refuse not in the rest, that Abraham's intent upon other things regarded it not. But I note a difference between the operation of good and bad Angels: that these never appeared with true bodies, and therefore were called Phantasmata, visions, fancies. Mark. 6.49. But unto the other God gave the use of true bodies for a time, during that ministry or service, as appear, in that they did eat and drink, were lodged, had their feet washed, etc. 3. But howsoever spirits may assume bodies, they are not such as can be instruments of generation, by conveying of humane seed, as some have imagined: because the scripture saith, children are the inheritance of the Lord, Psal. 127.3. And Evah confesseth, when Cain was borne, that she had obtained a son of God, Gen. 4.1. and if that were true, which is fabled of Merlin, such kind of birth should be oftener seen in the world. Wherefore by the sons of God in this place. 1. Neither do we understand Angels good or bad. 2. Neither men of tall and great stature: as such things as are excellent in their kind, are so called, as high and tall trees, are said to be the trees of God. Psal. 104.16.3. Nor yet the sons of Princes, and great men as the Chalde readeth, to whom Mercerus subscribeth, which are called Gods in scripture. Psal. 82.6. I said ye are Gods, &c, 4. Neither yet are they so called, because they came of Seeth, who as Suidas thinketh, was in respect of his religion and great knowledge, saluted as a God in earth. 5. But they are here named the sons of God, that were of the righteous seed, and worshippers of the true God, as the wicked are called the sons of the Devil, and he their father. john. 8.44. ye are of your father the Devil: who although they were not indeed the sons of God in his eternal election, yet were they so in respect of their external calling. QVEST. VII. The meaning of these words, My spirit shall not always strive, etc. 4. Vers. 3. MY spirit shall not always strive, etc. 1. Not as the latin text is, My spirit shall not always remain; which some expound of God's wrath, some of his providence, some of the holy Ghost, some of the soul and spirit of man inspired of God: and then the sense to be, that God's wrath shall not always continue, but he will punish them at once, or he will no more protect them, or take care for them, neither his spirit shall be with them, or he will take away their life and spirit from them. For this variety of interpretation ariseth of the mistaking of the word, which signifieth to contend or judge, not to remain. 2 Neither is Pagmines' interpretation so apt, my spirit shall not always be sheathed, as a sword in a scabbard; and so he would derive the word jadon, of neden, which signifieth a sheath. 3. The meaning then of these words, my spirit shall not always judge or contend, is neither as Hierom expoundeth, non eos ad ●ternos servabo cruciatus, Hierom. in tradion. Hebraic. in Gen. I will not punish them for ever, but render unto them here that which they deserve: For S. Peter showeth, that their souls are now in the prison of hell, and so everlastingly punished, 1 Peter 3.19. Neither as Cajetan, that God would no more punish them spiritually, as he had done, by taking his grace and spirit from them, but now he would inflict a corporal punishment upon them: for God had not yet punished them, giving them the space of 120. years to repent. But either we may understand these words with Oleaster, that God would no longer strive with them, in reproving, and admonishing them, which they regarded not, or with junius: God would no longer consult, or dispute the matter as it were with himself, what to do with them, but if they amended not within that space set, he would certainly destroy them. QVEST. VIII. What these Giants were. 5. Vers. 4. THese were Giants, etc. Some think that these were called Giants, not for their greatness of stature, but their cruel and beastly conditions: so think, Philo, joseph. Damas. Cyril, with others: so also junius. 2. But beside their fierce and cruel nature, it is most probable, that they were of huge and great stature, Mercer. for such there were also after the flood: as the sons of Anak, in comparison of whom the Israelites seemed as grasshoppers, Num. 13.34. such were the Emmims and Za●zummims, Deut. 2.10, 17. and Og the King of Basan, whose bed was of iron, being nine cubits in length, and four in breadth, Ambros. de No● & ar. c. 4. 〈◊〉. 15. the 〈◊〉. De●. ca 23. Theodor. 84. qu. in Genes. Deut. 3.11. and of this judgement are Ambrose, Augustine, Theodoret. 3. And these Giants huge in stature, men of great strength, as is showed after in this verse, did most abound before the flood, and such also was the offspring of this unlawful copulation between the sons of God and daughters of men. 4. And they were men of renown, that is, famous over all the world, because they did tyrannize over their neighbours, and brought them in subjection: of whom Berosius writeth, that they had a City called Enos, about the mountain Libanus, which ruled over all the world: they did eat man's flesh, and had unlawful company with their mothers, daughters, with mules, and bruit beasts. 5. Some, as Rasi, do refer this generation of Giants to the times of Enos, further affirming, that the Lord sent the Ocean Sea, which destroyed the generation of these Giants, and the third part of the world: but the Giants which succeeded them, were as wicked as they. But of this inundation of the Ocean, no mention is made in Scripture: neither is it like that the generation of Giants began so soon in the world: neither with Aben Ezra, do we understand this, of the generation of Giants after the flood: of whom came Og and the rest: as though any of the Giants had escaped the flood, to beget Giants afterward: and that No and his sons were Giants it is not to be thought. Mercer. Neither were these Giants only in Noah's time: but when this violent rage of lust began to reign in the world, than this offspring of Giants came in, The Giants, whether of Seth or Cains●ace ●ace. Whence the Giants now called Nephilim. which continued till the time of Noah. 6. Neither were these Giants only of Seths' race, as some think, nor yet only of Cain, as R. Sel. but in both families there were Giants, after they thus coupled together with out the fear of God, Mercer, Calvin. 7. So that the Nephilim here spoken of, so named of Naphal, which signifieth to fall, were not so called, either because they were fallen in stature from the hugeness of the first Giants, as Ramban: neither as R. Sel. because they were the cause of ruin of falling to themselves, or others: nor yet only because they were Apostates and sell from God, jun. but they were so called in respect of their great stature, the sight whereof caused men to fall to the ground for fear, Ab. Ezra. Mercer. 8. Neither was their tallness or greatness of stature simply evil, but because they abused their strength to lust and violence, and so became both monstrous in their body and soul, and begat a monstrous generation like to themselves, Mercer. QVEST. IX. The space of an hundred and twenty years how to be reckoned. 6. HIs days shall be 120. years, etc. 1. Which is not referred to the age of man, as Tostatus and Rupertus think, because Moses the writer hereof lived no longer: for although it be true, that man's life was shortened after the flood, and thrice halfed from 900. and odd, to 400. and odd, as in Arphaxad that lived 425. years, Ma●● life how o●●en shortened. and then halfed again from 400. and odd, to 200. and odd, as in Serug, that lived 230. and then almost halfed to 100 and odd, as in Abraham that lived an 175. years: yet we see that many of these exceeded an 120. We rather with Hierome Chrysostome, and others, take this time set to be that space of years which God gave unto the old world for their repentance: which were not shortened by twenty years, ●om. trad. 〈◊〉. as Hierome thinketh, because of their wickedness, for the flood came an 100 years after, when Noah was 600. years old, Gen. 7.6. Neither need we say with Augustine, that Noah was said to be 500 year old, when he was but 480. because he had lived the most part of it: for Sem was but an 100 year old two year after the flood, Gen. 11.10. but now he should be an 120. if Noah were then but 480. when he began to have his sons. Therefore this doubt is more easily reconciled, to say that this time was set before Noah was 500 years of age, but by way of anticipation, mention is made of Noah's sons before, because of the continuing of the story: as we see the like, Gen. 2. where the creation of the woman is recorded after the seventh day, being done the first. Mer. Per. QVEST. X. Of the original of Giants. 7. NOw as touching the original of Giants, 1. first the opinion of Paulus Burgensis is to be refused, who thinketh they were Devils, called in Hebrew Nephilim, cadentes of falling, because they fell from heaven: for these Giants were destroyed by the flood, so were not the Devils: and the Giants were called Nephilim, both in respect of their terrible stature, which made men fall to the ground, and for their Apostasy in falling away from virtue and piety. 2. As absurd is the opinion of Franciscus Georgius, that these Giants were begotten of spirits companying with women, Giants not procreated of devils. and that otherwise they are not engendered: and that these are the seed of the Serpent, between whom and the seed of the woman the Lord put enmity: for this cause (saith he) since the coming of Christ, who hath broken the Serpent's head, we read of no such commixion of the spirits with women, nor of this generation of Giants. Thus Franciscus Georg. 6. tom. problem. 33. c. 33.1. But these fancies may be easily controlled. 1. For Giants to be procreated of men, is no more against nature, than for Pigmies and Dwarves, that are as much admirable for their smallness, as the other are for their tallness: such an one was one Canopas in Augustine's time, that was but two foot and a hand breadth high. Plin. l●b. 7 c 15. 2. That spirits have used the carnal company of men and women since Christ, Augustine showeth, lib. 15. de Civit. Dei. c. 23. and experience confirmeth the same, though thereof there can be no generation. 3. And likewise it is evident, that there have been men and women of Giants stature since Christ: Augustine maketh mention of a woman of admirable tallness, Giant 〈◊〉 Christ. her parents being but of ordinary stature, lib. 15. de Civit. Dei. c. 23. and Pliny of a man in Augustus' time, of nine foot and a half in height. 4. Neither are these Giants that seed of the Serpent: P●in lib 〈◊〉. for they are also begotten of women: neither were all Giants, men of great stature, wicked persons: for it is not unlike but that Adam, Giants all not wicked. Noah, and other Patriarches before the flood, much exceeded the ordinary stature of men now: and the Ecclesiastical stories make mention of one Christophorus, a man of twelve cubits in height, that was put to death under Decius the Emperor, for the Christian faith. And further, all the natural seed of women are not at enmity with the Serpent, but many of them he useth as his agents and instruments. Nice 〈…〉 c●p. 2● Georg 〈◊〉 ex Ru●ger suidens. This place than is much abused to that purpose, wherefore it is alleged. These Giants then, were no other but the natural offspring of men and women in those days before the flood: not that all were such, but these were such, which were so borne by this unlawful conjunction between the seed of the righteous and the wickd race: for as the root was, so was the branch; the marriage unholy, and the issue ungracious. QVEST. XI. How God is said to repent. 8. Vers. 6. IT repented the Lord. The ancient writers have diversely collected of these words, but all to good purpose. 1. Chrysostome saith, it is Verbum nostrae parvitati accommodatum: Chrys. hom. 22. in Gen. a word applied to our weakness, to express the greatness of their sins, Quae misericordem Deum indignari fecerunt, which compelled the merciful God to be angry. 2. Theodoret, It repenteth me, etc. that is, I have purposed to destroy man, as the Lord saith, it repenteth me, that I have made Saul King, that is, I have decreed to depose him: and so as Augustine well saith; Non est perturbati●, sed judicium, quo irrogaetur poena, it is no perturbation in God this repentance, but an imposition of punishment. 3. Rupertus: August. l●b ae c●v●t. c. 2● R●per. lib 4. ●●●ment. in Ge●. cap. 15. Aug. ibid. justin. resp 14 ●6 qu. Or 〈◊〉. in that it repented the Lord: pietatis est, it showeth his piety, how loath the Lord is to punish: but in that the Lord purposeth to destroy them, severi judicii est, it showeth his just severity. 4. But Augustine more to the purpose saith, Paenitudo Dei est mutandorum immutabilis ratio: Repentance in God, is his unchangeable disposition of changeable things. God is not changed, but the things altered. 5. justinus Martyr hath most plainly opened this point: God is immutable. Sed cum two quos curate, mutantur, mutat ipse res prout ●is expedit quos curate: but when they whom God careth for are changed, than God changeth the course of things, as he seeth expedient for them. For God immutabiliter ignoscit, unchangeably forgiveth those repent as the Ninivites, and immutabiliter non ignoscit, unchangably forgiveth them not, which amend not, as Saul. So here the Lord holdeth on his unchangeable course of judgement in punishing sin, yet seemeth to repent in undoing his work, in destroying man, whom he had made, Perer. QVEST. XII. Why the creatures are punished with man. 9 Vers. 7. I Will destroy from man to beast, etc. Not only man shall be destroyed, Chrys. hom. 22. in Ger. but the other creatures with him; and yet man only had sinned. The reason is, 1. as Chrysostome showeth, because all things were made for man's use: hic igitur cum e medio tollitur, quis illorum usus erit: and therefore when man is taken away, there should be no use of them. 2. Like as when the head is cut off, all the members die, so together with man the creatures, over the which he had power, are punished: not only he, but his. Hereby the severity of God's punishment appeareth, as also the greatness of man's sin, that brought destruction upon many, as David's sin in numbering the people, did upon the whole land. 3. Because beastly men had abused the creatures to their filthy pleasure and riotous excess, it standeth with God's justice to punish the instrument with the principal. 4. The fishes are not also here threatened to be destroyed, because they lived in that element wherewith God purposed to overflow the earth: neither had man so much abused them, as the other kinds: and beside it pleased God to spare them among other creatures: at other times the Lord threateneth also to take away the fish of the Sea, Hosh. 4.3. Mercer. QVEST. XIII. How Noah is said to be perfect. Vers. 10. NOah was a just and perfect man, etc. 1. Noah, not yet any man living can be said to be perfect in respect of God's justice, or in the sight of God, as the Psalmist saith: If thou O Lord markest what is done amiss, who shall be able to abide it? Ps. 130.3. 2. Neither yet in regard of that perfection, which the Saints shall attain unto in the Kingdom of God: as the Apostle showeth: Not as though I had already attained, either were already perfect, Phil. 3.12. 3. Neither yet is any so perfect, as that he can be found in this life without sin; which was the heresy of the Pelagians: for the Preacher saith: there is not one just man upon the earth, that doth good, and sinneth not, Eccles. 7.20. 4. Neither is any said to be perfect, because they can keep the commandments, and do more than is commanded, in observing the Evangelicall counsel; as Pererius, and other Popish Writers. 5. But Noah is said to be perfect, in comparison of others: Perer. lib. 9 the la● dib. No●. disputat. 2. and therefore it is added, in his generation, or in regard of the perfection which may be attained unto in this life, which is rather in the will and desire to be perfect, and in increasing and going still forward, than in any actual accomplishment of the desire: and in this sense the Apostle having a little before denied himself to be perfect, yet saith to the Philippians, Let as many as be perfect be th●● minded, Philippians 3.15. and so our Saviour biddeth us be perfect, as our heavenly Father is perfect, that is, that we should more and more labour for perfection. As Augustine saith, Ingredi sine macula non a●. surde dicitur, August. in lib. de perfect. institut. contr. Calestin. non qui jam perfectus sed qui ad ipsam perfectionem irreprehensibiliter currit: He is not amiss said to walk without spot, not who is already perfect, but runneth unto perfection without reproof. Thirdly, how Noah is said to be perfect, is expounded, vers. 8. Noah found grace in the sight of God: it was the perfection then of faith, whereby Noah was excepted as just and perfect in the sight of God being by faith clothed with the perfection and justice of Christ. QVEST. XIIII. How the earth was corrupt. 11. THe earth was corrupt before God. 1. That is the inhabitants of the earth, where corrupt, as Chrysostome saith, Homo terra appellatur, quia totus terrenus, Man is called earth, because he was become wholly earthly. Chrysost. ho●. 24. in Gen. 2. Or, they had infected the very earth with their abominations, and made it accursed, jun. as the Psalmist saith, A fruitful land is turned into barrenness, for the wickedness of them that dwell therein, Psal. 107.34. 3. The earth may be said to be corrupt, that is, defiled, with those sins of uncleanness, which they committed: as the Scripture testifieth, that the land is defiled with such abominations, Levit. 18.25. 4. The earth was corrupt before God, that is, they were grown to such impudence and boldness in their sins, that they would commit them, even as in the presence and sight of God, as the Prophet saith, They declare their sins as Sodom, they hide them not, Isay. 3.9. QVEST. XV. Whether they which died in the flood perished everlastingly. Vers. 13. I Will destroy them with the earth, etc. Here a great question ariseth, whether all they which were destroyed in the flood, perished everlastingly: that is, both in body and soul. 1. For answer to this question, we neither think that most of the old world were only temporally punished: which seemeth to have been the opinion of Hierome, ●ier. trad. in Genes. that they which perished in the flood, as likewise the Sodomites, receperunt in vita malasua, received their punishment in this life. To the which purpose he urgeth that place, Nahum. 1.9. Non consurget duplex tribulatio: Affliction shall not rise the second time: and therefore it standeth not with God's justice, to punish twice for the same sin, both in this world, How God i● said not to punish twice. and the world to come. To this place I answer first: that the Prophet speaking of the destruction of the Assyrians, showeth only, that thei● overthrow should be final, that God should not need to smite them again. As Abishai said to David, when he found Saul asleep, Let me smite him and I will not smite him again, 1 Sam. 26.9. Thus Theohpylact, and Theodoret expound this place. Secondly, if it be expounded, as it is alleged, it must be understood only of penitent persons, that such being afflicted in this life, shall not need to be punished again: as we may see in the repentant thief: but concerning the the other thief, detemporali ad aeternum transvectus est supplicium: he was carried from temporal to eternal punishment, Rupert. lib. 3. come. in Gen. cap. 3. ●ellar. lib. 4. the Christ. as Rupertus saith. 2. Neither do we approve their opinion, that think many of the old world, though incredulous before, yet when they saw the flood coming, in fine vitae poenetentiam egerunt, did repent them even in the end of their life: sic Lyranus, Bellarmine. For S. Peter calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world of the wicked, 2 Pet. ●. 5. They than that were wicked so continued to the end. 3. Neither is the opinion of Cajetanus to be received, that thinketh, non fuisse simpliciter incredulos, id est sine vera Dei side, The old world simply incredulous. that they were not simply incredulous, that is, without the true faith of God, but only believed not Noah in this, that the flood should come, but trusting to Gods long suffering, hoped, that it should not be so: for it is evident, Genes. 6. that beside this special point of incredulity, the old world was in many other sins outrageous: the earth was filled with cruelty, vers. 11. and in that they gave no credit to Noah, God's Prophet, therein they were incredulous against God, as our Saviour saith of his Apostles: he that heareth you heareth me: and he that despiseth you despiseth me, Luk. 10.16. Nicetus & Billius in crat. 2. Nazianzen. de pascat. No deliverance out of hell. 4. Their opinion also is to be refused, which think, that though the wicked of the old world were condemned to hell, yet they might be redeemed from thence by the descension of Christ: who is said by S. Peter, to have preached to the spirits in prison, which sometime were disobedient: at which time also some have fabled, that Plato at the preaching of Christ, in hell believed: and that diverse others have been delivered from hell, as the soul of Falconilla, by the prayer of S. Tacla, and of Trajanus the Emperor, at the intercession of Gregory: But these imaginations are contrary to the Scriptures: for out of hell is no redemption: as Abraham said to the rich man: They which would go from hence to you, cannot, neither can they come from thence to us, Damascen. oration pro mortuis. Bellar. lib. 2. de p●●gat. c. 8. Luk. 16.26. And hell is thus described, Where their worm dieth not, and the fire never goeth out, Mark. 9.46. the worm of the conscience in everlasting fire, shall torment the wicked: that oration which goeth under the name of Damascene, is confessed by Bellarmine to be none of his: and that place of S. Peter hath no such meaning, as even now shall appear. 5. Neither is their conceit any thing worth, who think, that some of them which perished in the flood, did repent them before they died, and so went not to hell, but to purgatory, Sic Bellarmin. li●. 4. de Christi anim● c. 13. 1 Pet. 3.19. from whence they were delivered by Christ's descending thither, according to that saying of Peter, but was quickened in the spirit, by the which he went and preached to the spirits in prison, which were in time passed disobedient, etc. But this place in Augustine's opinion cannot be understood of the descending of Christ's soul into hell. 1. Augustine objecteth, that Christ cannot be said to be quickened, or made alive in his spirit, that is, his soul, because it was not subject to death. And therefore by the spirit he truly understandeth the divine power of Christ, whereby he preached in Noah. 2. If there be preaching in hell, than it will follow, A●gust. epi●●. 9●. that there is a Church there, and repentance and conversion of souls. 3. The Apostle speaketh only of such as were disobedient, but they were not delivered by Christ. 4. It cannot be showed in all the Scripture, where the receptacle of the souls of the faithful and believers is called a prison. 6. Wherefore our opinion is: that all those which were disobedient and incredulous in the days of Noah, were first destroyed in their bodies in the flood, and after in their souls perished everlastingly: All dying in the flood, not utterly lost. 1. Reason: all were not disobedient as Infants. Lib. 4. comment. in Gen. cap. 6. 2. Reason: all in the Ark not elected. ●rgo, all out of the Ark not castaways. 3 Reason, all dying without baptism not damned. but from this number both infants must be excepted, such as were of the sons of God, who are not capable of faith and obedience, and therefore were neither unfaithful, nor disobedient; and such also as were ignorant of the preaching of Noah, and framing of the Ark. Of these God might have mercy. The rest continuing still in unbelief, everlastingly perished. For it is not like, that they which by the space of an hundred and twenty years would not repent, but remained obstinate, would relent in the instant of the flood. Herein therefore we refuse not the judgement and reason of Rupertus, Primo & ul●imo judicio soli reprobi condemnantur, & soli electi servantur, isto medio nec soli elects conservantur, nec soli reprobi suffocantur: In the first judgement, when the Angels fell, and the last only the reprobates shall be censured, the elect saved: but in this judgement coming between, neither the Elect only were preserved in the Ark (for there was Cham accursed of his father) nor the reprobate only suffocated in the waters. And hereunto agreeth S. Peter's comparison, that resembleth baptism to the Ark, 1 Pet. 3.21. but all dying without baptism are not damned, neither is it to be supposed, they were all reprobates which died without the Ark. QVEST. XVI. Of what manner the Ark was made. Vers. 14. MAke an Ark of Pine trees.] 1. Some think that no certain kind of wood is expressed, but generally the matter whereof the whole Ark should be made, which was not one kind of wood, but diverse, Perer. 2. But some take it for squared wood, as the 70. 3. Some for wood pitched: pro lignis bituminatis, Hierom. tradit. in Genes. 4. Some for the Pine or Pitch tree, because from the word gopher here used, seemeth to be derived gaphrith, taken for brimstone, Gen. 19 sic Oleaster: for gaphrith, brimstone, is digged out of the earth; pitch which cometh from the tree hath another name, Oleast. in Ge●. it is called copher. 5. Some think the Ark was made of the Fir tree, which is the highest and straitest of all other, or the Cypress tree, because of the continuance. 6. But it is most like to be the Cedar, Plin. lib. 1●. c. 3●. as the Thargum readeth: which is commended in Scripture for the height, and therefore is called the Cedars of God, Psal. 104.16. and beside, it is most durable. Plin. ibid. ca 40▪ Pliny maketh mention of Cedar beams in the Temple of Apollo at Utica, which continued from the first foundation until his time, almost 1200. years. 7. Neither need it be doubted where Noah should have timber of sufficient length to serve for the breadth of the Ark, for Pliny reporteth of a beam of the Larix tree, in Tiberius' reign, seen at Rome an 120. foot long, Tree● of exceeding great height. Plin. ibid. Pl●n. lib 7 c. 2▪ and of a Cyprus tree, 120. foot long. He maketh mention also of the Indian trees to be so high, that unneath an arrow cannot be shot over them: Ex Perer. QVEST. XVII. Of the measure of the Ark. Vers. 15. THis length of the Ark shall be 300. cubits.] The Ark was six times so long as broad, and ten times so long as high: after the proportion of man's body, as Augustine well writeth: Aug. lib 1●. de Civitat. Dei. cap. 26. for the length of man's body from the crown to the foot, is six times the breadth from one side to another▪ and ten times the thickness from the back to the chest: But many have doubted, that the Ark being described to be no larger, was not sufficient to contain all the beasts with their several food: and Apelles the disciple of wicked Martion, took occasion hereby to cavil at the whole story. But this doubt may easily be removed: 1. Yet we are neither forced with Origen to make of one cubit six, which he calleth a Geometrical cubit: for neither is there any such cubit in use, Origens' opinion of the Geometrical cubit refused. which in length containeth six ordinary cubits: neither doth the Scripture in other places reckon according to such cubits: for whereas the Altar is prescribed to be made five cubits long, three cubits high, Exod. 27. by this account, taking one cubit (which containeth a foot and half) for six, it should be 27. foot high, and 45. foot long, which were no fit proportion for an Altar to sacrifice upon: and further, the Ark would now be as much too great, and too huge for any use, being by this computation 22800. cubits in length: that is, 900. yards. which almost maketh a mile: and in height an 180. cubits, that is 90. yards. 2. Augustine alloweth for every one of the three lofts the same proportion for each: 300. cubits in length, 50. in breadth, 30. in height; so that the length of the whole should be 900. cubits, Aug. in lib. 15. de Civitat. Dei. cap. 27. the breadth an 150. the height 90. but this agreeth not with the text, that saith, the length of the Ark (not of the lofts or divisions) shall be 300. cubits, the breadth 50. etc. 3. Some to help the matter, understand the cubit of the Sanctuary, which was much greater than the common and ordinary cubit. 1. Some think that the measure and weight of the Sanctuary, Of the cubit of the sanctuar●●. was no bigger than the ordinary, but more certain, and so as it were the standard to form other vulgar measures by: sic Perer. but this shall afterward appear to be otherwise. 2. Some would have the cubit of the Sanctuary, to be a cubit and an hand breadth, Per. lib. 10. in Gen. 4. disput. Ezek. 40.5. but that rather is understood to be regius non sacer cubitus, the King's cubit, not the Temple cubit. By this reckoning the Ark shall be in length 350. in breadth 58. in height 35. cubits, or there about. 3. Some other think the Temple cubit was a foot larger than the common, and somewhat more, and so the Ark should contain in length 525. common cubits, and 87. in breadth, and 52. with an half in height: but of this opinion there is no good ground. 4. But it is more like, that the cubit of the Sanctuary was twice so much, as the common and usual cubit: as may appear by these reasons: 1. Because the weight of the Sanctuary, was double to the usual: as the sickle of the Sanctuary weighed 20. gerah, Of the weights and measures of the Sanctuary. 2 Chron. 3.3. Exod. 30.13. Whereas the common sickle was esteemed at the one half. 2. Where the Temple of Solomon was but 60. cubits in length, and 20. in breadth, this had been too small a proportion for such a goodly place, if it had been but 30. yards long, and 10. yards broad, for two common cubits make but a yard: therefore a cubit of the Sanctuary could be no less than so many yards: and so by this estimate the Ark should be 600. common cubits, that is 300. yards in length, 50. yards broad, and thirty high. 4. Some do understand the ordinary cubit, which is the measure from the elbow to the top of the middle finger, but do think it to have been much bigger than it is now, because their stature of body before the flood was much greater, Mercerus. But it should seem, that Moses taketh the cubit for the measure of ordinary men, not of Giants, as Deut. 3.11. The bed of Og is said to be nine cubits in length, etc. after the cubit of a man: that is, not after Ogges' arm, but the measure of ordinary men. 5. But we need not use any of these helps (though the third and fourth are not much to be misliked, any man that will may so account for the proportion of the Ark) for if we take the cubit here after the common estimation, the Ark will be found to be of sufficient capacity: three hundred common cubits make an 150. yards, which contain 400. and 50. foot, almost two furlong in length, which make the eight part of a mile; and multiplying the length by the breadth, 50. times 300. make 15000. cubits, which being increased by the height of 30. cubits, there will arise in the whole capacity of the Ark, thirty times 15000. cubits. Beside, if the Ark be divided into cells and cabins, or nests, as the word chinnim signifieth, v. 14. there will be in one of the chambers or divisions, four hundred mansions, whereof every one shall be six cubits in breadth, and as much in length, and the height eight or nine cubits: for every six cubits in length of the Ark, carrying fifty in breadth, will make 8. cabins, and two cubits to spare. And in the length of 300. cubits, we find fifty times six: so shall we have fifty times 8. cubits, which maketh four hundred: which mansions will be sufficient for the diverse kinds of beasts and cattle, and many will remain over for other necessary uses, as for passage from place to place, and such like. QVEST. XV. Of the time how long the Ark was in making. 1. THe received opinion is, that the Ark was in preparing an hundred years, because Noah is said to have been five hundred year old, Gen. 5.32. before he was commanded to make the Ark, and the flood came, when he was six hundred year old, Gen. 7.6. Thus thinketh Origen, lib. 4. contr. Celsum. Augustine lib. 15. de Civitat. Dei, c. ult. Gregor. hom. 15. in Ezech. with others, Mercer. 1. But the truer opinion is, that it was an hundred and twenty years in making, Mercer: both for that this time is set for the repentance of the old world, Gen. 6.3. to the which they were invited by the preaching of Noah, as also because of S. Peter's words, which in time past were disobedient, when once the long suffering of God abode in the days of Noah, while the Ark was in preparing, 1. Pet. 3.20. This time of Gods long suffering, was 120. years, and all that while the Apostle saith, the Ark was in preparing. 2. It will be objected, that when Noah was commanded to make the Ark, he had sons borne unto him: for the Lord saith unto him, Thou shalt go into the Ark, thou and thy sons, etc. But Noah had no sons till he was 500 year old. Answ. There is mention made not only of Noah's sons, but of his son's wives: now wives it is like they had not before they were forty or fifty years of age, seeing Sem lived six hundred years; so that by this account, the Ark should not be above 50. years in making, their father being five hundred years old before any of his sons were borne. We say then, that either these words were not spoken to Noah concerning his entrance and his sons, and their wives, into the Ark, t●ll it was finished, or that the Lord provideth for his sons that should be borne, or that Noah was some long time in preparing timber and stuff before he began to build the Ark. Berosus conjecture is, that 42. years were spent in that provision, and the residue of the 120. years in the building. But this is an uncertain conjecture: like enough it is, that the providing of the matter would ask a long time. 4. And whereas Noah is said to be five hundred year old, cap. 5. that is there expressed for continuing of the Genealogy. And the story following in the 6. chapter is set down by way of recapitulation: the 100 years there mentioned, taking beginning in the 480. year of Noah's age. QVEST. XVI. Of the several chambers and divisions in the Ark. Hom. ●. in Gen. Vers. 16. THou shalt make it with the low, second, and third room.] 1. There were neither four rooms or regions in the Ark as josephus supposeth, lib. 1. antiquitat. 2. nor yet five, as Origen thinketh: the first, for the dung of the cattle, the second for their food, the third for the cruel and savage beasts, the fourth for the tame & gentle, the fifth for man. 3. Neither were there beside the three regions in the Ark, certain cabins without in the side of the Ark, for the beasts called Amphibia, that live both in the waters, and upon the earth, as the Crocodile, Sea-calf, and such like, as Hugo thinketh: for all the beasts came into the Ark, Hugo de ar●a moral●. ●ap. 3. which were preserved, Gen. 79. 4. Neither beside the three partitions in the Ark, was there a bottom beside to receive the filth of the Ark, as Pererius: for conveyances might be made otherwise in the side of the Ark for that use, and it would have been a great annoyance to have kept the dung of the cattle one whole year in the Ark. 5. All these opinions are repugnant to the text, which prescribeth but three ranks, the lower second, and third: so is that Hebrew text, and Chalde Paraphrast: and the Septuagint are so likewise to be understood: facies inferiora, bicamerata: tricamerata: thou shalt make the lower rooms, the second chambers, and third chambers: and so doth Augustine interpret them: Aug. quaest. in Gen. qu. 6. taking these words not jointly, wherein Origen was deceived, as though there should be two chambers below, and three above, but distinctly and severally. QVEST. XVII. Of the several use of the divisions in the Ark. COncerning the distinct use of these chambers, 1. Some make the lowest for the dung, the next for the food, the third for the cattle, as Origen, and some Hebrews. 2. Some the first for the beasts, the second room for their food, which might be put down into their cabins with ease, as Pererius. 3. Some will not have the cruel and tame beasts together, but make two several regions for them, as Origen. 4. Some do place men and beasts together in the upper and third room, dividing it into three parts, leaving both the ends for the beasts, the middle for men: Sic Lyranus, Tosta●us. 5. Some do place the beasts together in the lowest, which they make also the drain of the ship, their food in the middle, and men together with the birds and fowls in the uppermost. Mercer. 6. It is most like that the food and provender was in the lowest room, and the beasts in the middle, because of the fresh and more open air, as also for the better conveying of their dung by the sides of the Ark into the water: for this second region was ten cubits from the bottom, (allowing for every partition as many) and so much of the Ark may be supposed to be under the water: otherwise if the cattle were in the lowest room, we must be forced contrary to the text to make a fourth place in the bottom, to be as the sink and drain of the Ark. But I rather subscribe unto Calvins' judgement, that the order and disposition of these three partitions is to us unknown. QVEST. XX. Of the window in the Ark. Vers. 18. A Window shalt thou make, etc.] 1. This was neither a precious or shining stone, as the carbuncle, as some of the Hebrews think: for Noah is said to open the window, Gen. 8.5. 2. neither was it shut all the time of the flood, and gave no light, as Tostatus thinketh, for to what use should it then have been made? 3. Neither was this window, but of a cubit in length, as Oleaster following Aben Ezra: for such a small window would not have sufficed for all the Ark: and those words that follow, in a cubit shalt thou finish it above, cannot be referred to the window, but to the Ark: because the gender agreeth not in the Hebrew, and otherwise the description of the Ark should be unperfect. 4. Neither was there one only window made, as Mercerus, Buteo, guesseth, and other parts to be lightened with candles. 5. But it is most like, that diverse lights were made: for so the word Is●●ar signifieth, a clear light: but where mention is made of opening the window, Gen. 8.6▪ there another word Chalon, is used, which was some principal window which Noah opened. Iu●. QVEST. XXI. Of the door in the side of the Ark. THe door shalt thou set in the side thereof.] 1. It was not in the end or the breadth of the ark, as Pereri●● conjectureth, but in the side: for the side of an hose is rather said to be in the length than the breadth: as in a man's body we call that his side, which is part of his length, the top of the head, and the foot, are the two extreme ends, not the sides of man's body. 2. Neither was the door so situate, as it might be even with the waters for the beasts to come swimming unto, as Hugo thinketh: for ●he beasts ●ere all come into the ark before the waters fell. Gen. 7.6. 3. Hug. l. 1. de 〈◊〉▪ moral. c. 3. Neither was the door five cubits from the bottom, as Pererius, but it was placed lowest of all, for the more easy entrance of the beasts, which being entered, might ascend by stairs and other passages to their cabins: and the custom of building is such, to make the door and entrance lowest: and this door was after closed up, to keep out the waters: as it is said, that the Lord shut him up. Gen. 7. v. 16. QVEST. XXII. Of the form and fashion of the Ark. IN a cubit shalt thou finish it above.] Concerning the form and fashion of the Ark, it was 1. neither like unto a ship, gathered in at the bottom, and so waxing wider: for it had not been of such capacity to receive such a multitude of creatures: and it is called Teebah; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ark, a chest: whereas a ship, is called annijah, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 49.13. Chrysostome giveth another reason: non dicere potes, quod fuerit ad modum navis, ut arte quadam illius iter dirigi potuerit: you cannot say that it was like a ship, Chrysost. 〈◊〉. 11▪ in Genes. as though it should have been guided by art. 2. Neither was it square only in the bottom and gathered in a narrower both in length and breadth till it came to a cubit breadth in the top, as Origen. who might be deceived in the translation of the Septuagint, who read, v. 16. thou shalt make it gathering in, collegen● eam: which words are not in the Hebrew. 3. Neither was it gathered in long-ways from the bottom, till both sides touched within a cubit, as Cajetanus: 4 Nor yet did it keep square 15. cubits, and then was gathered in 15. cubits more, as Hugo: for in all there forms the capacity and roomth of the Ark within should be much lessened: neither should the Ark hold out in every part to be 300. cubits long, 50. broad, and 30. high, according to the description. 5. Neither doth Lyranus fitly expound these words, in ●ummitate latera non distabant, nisi per cubitum: that the sides were gathered in together in the top, being distant but a cubit: his meaning is, that in the top or ridge there should be left a certain plain or square of a cubit in breadth, which were to no use at all: and again, if he would have the sides gathered into this cubit, before they had risen the full height of 30. cubits, the Ark should not be so spacious, if after, the Ark should far exceed in height the measure prescribed of 30. cubits. 5. Some think that the Ark was gathered in the top every way like a pyramid, taper-wise: so that the very top was a cubit in length, and the sixth part of a cubit in breadth, as Buteo, Mercerus. But this is not like: for then the Ark should not hold his proportion to be 50. cubits high throughout, if it should so far be carried small and narrow toward the top. 6. junius referreth this prescription of a cubit, to the eaveses of the Ark, which he would have hang over an each side a cubit, for better defence from the weather. But it is more like, that the more principal part, namely, the cover and roof of the Ark should be prescribed what fashion to be made of, (which otherwise should be here omitted) than the less principal: likewise the word, which signifieth to consummate or finish, better agreeth to the top, where the work is finished. Like it is, that the eaving hanged over: but Moses described not every circumstance, and somewhat aught to be left to Noah's discretion: neither can this place be fitly so applied. 6. Wherefore for the body of the Ark, Augustine well conjectureth, Aug. lib. 15. de civ. Dei. c. 27. rectis limeis longe la●eque porrectam, that it was builded upright both in length and breadth: and then the cover was so made sloping, that the ridge all the length of the Ark was but a cubit higher than the sides or eaveses of the Ark, which falling or declining to the roof by the distance of a cubit, was sufficient to shed the water: for the whole breadth containing but 50. cubits, the ridge being just in the midst was equally distant 25. cubits from each side: so that the roof on each side did rise for 25. cubits in breadth, one in height, which might fully suffice for the fall of the rain. 4. Places of doctrine. 1. Doct. Even a carnal mind is flesh. 1. Vers. 3. BEcause they are flesh.] here we learn, that not only the body but even the soul of carnal men is called flesh: quia se totos carnalibus operibus, daunt: because they give themselves wholly to carnal works as Chrysostome saith: Chrysost. ho 22. in Genes. Greg. ho. 6. in●. lib. reg. and Gregory, caro quippe homo efficitur quando sensui carnis ratio subjugatur: man is become flesh, when reason is subdued to the carnal sense: for two ways this word (flesh) is taken in scripture, as he well distinguisheth, secundum naturam, secundum culpam, according to nature, and according to the corruption of nature. 2. Doct. No free will to good by nature. 2 Vers. 5. ALL the imaginations of the thoughts of his heart, are only evil continually.] From this place we conclude. 1. That original concupiscence is properly sin (which is denied by Bellarmine) because the imagination of man's heart is only evil. 3. That man hath no free will by nature to any good, seeing his thoughts are only evil. 3. That there is no good work so perfect, but that it is blemished with man's natural corruption: because it is said, their thoughts are continually evil, etc. all these conclusions are denied by the papists, and therefore they have devised two answers to this place: 1. That Moses useth here an hyperbolical speech, Concupiscence is sin. because men's thoughts were for the most part evil, not altogether and only evil. 3. He speaketh only of the wicked, not of the righteous, for Noah is here excepted, who is said to be a just and upright man. No good work perfect. Bellar lib. 5 the great▪ & liber. arbit. c. 3. Perer. lib. 8. in Gen. disput. 5. v. 9 This answer Bellarmine and Pererius: Contra: 1. This general speech admitteth no exception: for by nature men's thoughts are only evil: for our Saviour saith, that which is borne of the flesh, is flesh. john 3.6. and in this chapter. v. 3. they are said to be flesh: all their thoughts then by nature, were carnal and fleshly. 2. Yea even Noah and other righteous men by nature, are altogether corrupt: as S. Paul saith, we were the children of wrath by nature as well as others. Ephes. 2.3. Noah his righteousness was by grace, not by nature. 5. Places of confutation. 1. Confut. None exactly perfect in this life. Vers. 9 WHere Noah is said to be a just, upright, or perfect man: the Pellagians do use this and such other places, to prove that a man might attain to an absolute perfection in this life, to be without sin: But I have showed before, in what sense we are said to be perfect, either in respect of the wicked, because the righteous are not defiled with such gross sins, or for that they do still increase and go forward to perfection, as also because by faith they are clothed with the righteousness and perfection of Christ: so before, quest. 8. 2. Confut. The capacity of the Ark, sufficient to contain all that entered. Vers. 12. THe length of the Ark shall be three hundred cubits. Apelles. Marcio●s scholar, cavilled at this, that the Ark could not be big enough to contain so many diverse kinds of beasts, being hardly able to receive four elephants. Origen. hom. 2. in Genes. But this cavil I have answered before: quest. 14. where I showed that the Ark was of sufficient capacity, even after the measure of the common cubit, to hold all that entered into it. The Ark not incredible because of the bigness. Others took exception at the bigness of the Ark: tantae magnitudinis arcam non potuisse compingi, that an Ark of such greatness could not be made, Augustine, lib. 15. de civitat. cap. 27. and thus Celsus objected, Orig. l. 4. contra. Cels. But Augustine answereth: 1. that they need not wonder at this, seeing such huge cities have been builded, and considering it was an hundred years in preparing. 2. And it need not seem strange that so many years were spent in this work: seeing Pliny writeth, that the temple of Diana at Ephesus was 200. year in building by the help of all Asia. Plinius lib. 1●. cap. 14. 3. It was indeed too huge a vessel to be governed by the skill of man: and therefore Augustine saith, Quam nullus in mare mittat conatus hominum sed levet unda cum venerit, magisqué divina providentia, quam humana pruden●ia natantem gubernet. August. lib. 15. 〈◊〉 c●v●tat. Dei. cap 27. A great ship made by Hiero. Athenaeus. lib. 5. It was so made, that it could not by man's help be set afloat, but lift up by the water, to be governed by divine providence, not humane prudence. 4. And yet Athenaeus reporteth, that Hiero King of Sicily, caused a ship to be made of such bigness that there went unto it as much timber, as sufficed to make 60. other ships: three hundred workmen beside labourers were employed one whole year in this work: there were in it three divisions one above another, and twenty ranks of oars: it had also within it a fishpond, wherein were great and small fish: the received report of this great galliasse, may move them not to be so incredulous concerning the Ark. Vers. 10. Noah begat three sons, etc. Because Noah was five hundred year old, before he begat any children, and afterward abstained an hundred year, for so long it was to the flood, and begat no more children: hence Pererius inferreth, that the gift of continency is not impossible, against certain heretics, Perer. lib. 9 in Genes. v. 10. The gift of continency possible, but not common to all. as he calleth them, meaning protestants: Contra. 1. It is untrue, that we affirm this gift to be impossible: but we say that it is rare, neither is in every man's power to obtain, as they teach, that any man that will, may have that gift: it followeth not, because Noah had that gift of abstinence, that all therefore are capable of it: S. Paul saith, every man hath his proper gift of god, one after this manner, another after that. 1 Cor. 7.7. it is then a proper gift to some, not common to all. 2. And though Noah was a chaste and temperate man in marriage, yet it may be doubted whether he continued so long unmarried, or did forbear so long after. 6. Places of exhortation and moral duties. nt. 1. Vers. 2. The sons of God saw the daughters of men, that they were fair.] We see the fruits of such marriage, as is enterprised only upon a carnal appetite, and with persons of a divers profession, Marriage for carnal appetite not blessed. 2 Cor. 6.14. God threateneth before he punisheth. Chrys. hom. 12. in Genes. Backsliders become worst of all. therefore the Apostle saith, be not unequally yoked, etc. 2. Vers. 3. My spirit shall not always strive, etc.] God's mercy appeareth, that threateneth before he punisheth, that by his threatening men might learn to amend ●ut nobis correctis mi●as ad opus minime perducat: that we being amended, his menacing need take no effect, Chrysost. so the Apostle saith: despisest thou the riches of the bountifulness of God, etc. not knowing that the bountifulness of God leadeth thee to repentance, Rom. 2.4. 3. Vers. 4. There were Giants.] By this we see, that they which fall away, do run from one extreme to another: as these which were in outward profession the sons and worshippers of God, falling away, became cruel and outrageous tyrants: of such the Apostle saith, that it is impossible, that they which were once lightened, if they fall away, should be renewed by repentance. Heb. 6.5, 6. 4. Vers. 9 No was a just man in his ●ime.] Though all the world, even where No lived, were given unto wickedness, yet the Lord preserved him. We learn therefore, The godly are preserved in the midst of the wi●ked. that although we be environed on every side, with the wicked, yet we should not doubt but that the Lord is able to preserve his: and that therefore as the Apostle saith, we should shine as lights in the world in the midst of a naughty & crooked nation. Phil. 2.15. CHAP. VII. 1. The Method. THis Chapter hath two parts: 1. of the entrance of Noah, and the creatures into the ●rke, from v. 1. to v. 10. 2. concerning the flood. 1. God prescribeth what Noah should do for himself, vers. 1. for the ●easts and fowls as touching their number, of some to take seven, of some too for their kind, male and female, vers. 3. the reason expressed, vers. 4. Then Noah showeth his obedience in entering himself, vers. 6.13. and the ●easts, vers. 8, 9 the creeping things and fowls show their obedience in coming, vers. 14.15 Gods providence in shutting of them up. vers. 16. 2. First, the causes of the flood are set forth, vers. 11. secondly, the manner, in the time when it came, after seven days, vers. 10: how long it prevailed, forty days, vers. 12. how far it exceeded, vers. 20. how long it continued before it abated, that is, an 150. days, vers. 24. thirdly, the effects of the flood: it beareth up the Ark, vers. 17. it destroyeth all flesh beside those in the Ark, vers. 21. to 23. 2. The grammatical or literal sense. v. 5. yet 7. days. S. before 7. days, that is, expired. T. after 7. days. cater. v. 4. I will destroy all the resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. all the substance, caet. heb. te●hem, T. c. S. cor. a substance or living body, any thing that riseth from the ground. v. 8. the seven and twenty day. S. the seventeenth day. caet. S. cor. T.c. T.B. G●●. S. det. v. 10. and upon the seventh day. T. after seven days, caet. v. 13, in this day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. in articulo, in the point or article of this day. H. Ch. in the self sanday. B.G.T. in the body of this day, heb. gne●sem, a body. v. 14. every bird of every feather: wanting in the S. the rest have it. v. 16. God shut his Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without: S. God shut him in (deforis) without. H. God protected over him. Ch. shut him in round about. S. H. ad. B. shut him in. G. God occlusit pro eo, shut up for him. T. bagnado, over him, heb. The explanation of doubts or theological explication. QVEST I. Why Noah prayed not for the old world, as Abraham did for Sodom. Vers. 1. THey have seen righteous before me, etc. 1. He was not only righteous in respect of men, but before God: his righteousness was in truth. 2. Whereas before Moses added, that he was just and upright, Gen. 2.9. the Hebrews hence gather, because he is not here also said to be upright, but only just, that he is commended only, because he was not unjust and cruel towards men. But seeing it is said, he was just before God, the other addition need not: for God seeth the heart. 3. The Hebrews do further extenuate Noah's faith: some saying, that he thought not, that God would destroy the world, but that he threatened only some, that Noah only prayed for himself, and not for the world, as Abraham did for the Sodomites: and therefore for these his oversights he afterward offered sacrifice. But they blame Noah without cause: the reason why he prayed not, as Abraham did, for others, for that he saw them incorrigible, and already God had given sentence, that the world should be destroyed: but when Abraham prayed for Sodom, no sentence was as yet gone forth against them. The sacrifice which Noah offered afterward, was an oblation of thanksgiving for his deliverance, not a deprecation for any such particular offence. Mercer. QVEST. II. Of the difference of clean and unclean beasts. Vers. 2. OF every clean beast, etc. 1. Some beasts were counted clean, some unclean, not simpl● 〈◊〉 respect of their nature and creation, for God saw that all things were good: neither in regard only of man's use, because some were more fit for food than others, but chiefly by the institution of God, some were set apart for Sacrifice, and therefore were called clean. 2. And this distinction of clean and unclean beasts is not inserted by Moses by way of anticipation, as though he spoke only in respect of the times wherein he writ: but this difference was known unto the patriarchs by revelation from God, in some godly tradition delivered from one to another: as we see the use of sacrifice, the oblation of tithes, the observation of the Sabbath were practised before the law. 3. Whereas this distinction of clean and unclean, is not repeated in the rehearsal of the fowls, v. 3. it is not for that, as some think, they were not so distinguished before the law: or for some mystical signification, that not in celestial things, but in terrene only, this distinction holdeth of clean and unclean: but this distinction must be supplied out of the former verse, which for brevity sake is omitted in the third: yet in that the fowls are sorted out by seven, it is evident, that he meaneth only the clean. QVEST. III. Why the clean are taken by sevens. Vers. 2. TAke thee seven and seven: for so are the words in the original. 1. Not that there were of the clean fourteen, seven of the male and female, which seemeth to have been the opinion of justine and Origen, justin. quest. orthod. 43. Orig. hom. 3. in Genes. with others, because they could not see how there should be an odd, if there were but seven: but it is certain there were but seven: three male, and three female, and the odd was for sacrifice. This is the opinion of Ambrose, Chrysostome, Augustine, with others. And this repetition, seven, seven: is not to be taken collectively, for many sevens of one kind, but distributively for diverse kinds, according to the use of the Hebrew speech. 2. Neither were the clean taken by sevens, for any mystery in that number; Chrys. hom. 24. in Genes. as Ambrose saith, that numerus septenarius est sacer, that seven is a sacred number. But Chrysostome rereproveth those that observe numbers, and saith, they do but fabulari, & ex suo capite introducere fable, and devise such things of their own head. But therefore the clean were chosen by sevens, for the more plentiful breed both for man's food, and for sacrifice, and but two of the unclean were taken, left their number might increase to the annoyance of man, Muscul. in genes. 7. v. 2. as Musculus well observeth: and yet God would have the kind also of hurtful beasts preserved, for the punishment of man. For the noisome beast is one of God's 4. great judgements, Reconciliation. Ezech. 14.21. 3. Whereas before, chap 6.20. the Lord saith, two of every sort shall come unto thee; but here Noah is bid to take of the clean by sevens: the solution is easy: for there the kind and sex is expressed, that for every male there should be a female, they should come by couples: here the number is prescribed, they must be taken by sevens. QVEST. IU. Whether Noah and his sons lived in abstinence in the Ark. Vers. 7. SO Noah entered and his sons and his wife, etc. 1. It is but a point of curiosity to inquire how Noah and his son's wives were called, whether Noah's wife were named Noria, as the Gnostics, or Barthenon, as Epiphanius, or Tytaea, as Berosus Annianus saith: and his sons wives, Pandora, Noella, and Noegla, seeing the scripture is silent herein, it were a vain labour for us to search. 2. Whereas here Noah and his wife are not named together going into the Ark, Epiphan. haeres. 26. but coming forth, they are joined together, chap. 8.16. Come forth thou and thy wife. Ambrose thus noteth, Non commiscetur sexus in ingressu, Ambros. lib. de No●, c. 21. sed commiscetur in egressu, The sex is not mixed in the ingress, but in the egress. Whereupon he thinketh, that Noah and his sons refrained the company of their wives, all the while they were in the Ark: which his opinion is most probable, though not upon this ground, but upon better reasons, which he adjoineth in the same place; as he further saith, maroris tempus erat non laeticea, it was a time of sorrow, not of mirth. Again, because they knew that the deluge came because of the intemperancy of the world: as also the rest of the creatures generally did forbear the act of generation, (which I rather think than with Mercerus, that the cattle engendered in the ark) either because the place was not fit, or the seasons of the year were altered, it being as a continual winter for the space of an year, by the coldness of the overflowing water, or God so disposing their natural inclination. QVEST. V. Whether Noah gathered the beasts into the Ark. Vers. 9 THere came two and two to Noah, etc. 1. Neither as Philo thinketh did Noah gather the creatures together, as the shepherd his sheep, for that had been an infinite labour: Neither (as Hugo) did the beasts come swimming to the ark, seeking for succour from the water, for they were entered before the waters fell. But as God is said to have brought the beasts to Adam, Gen. 2.19. so the Lord caused them to come unto Noah: non fuit ista cura illius hominis, as Augustine saith, sed divina, This was not man's care but Gods. QVEST. VI What creatures came not into the Ark. NEither came there of every kind of living thing, for these are excepted. 1. All that liveth in the water, either wholly, or partly in the water, partly in the land: for such creatures only came which moved upon the earth. 2. Such creatures as come of corruption, not by generation, as flies of the water, worms of dung, bees of bullock's flesh, hornets of horse flesh, the scorpion of the crab, or crevice, moths of putrified herbs, and certain small worms of the corruption of wood and corn, etc. for those creatures only entered, which increase by generation, Mercer. 3. Such creatures are excepted, which are of a mixed kind and engender by the male and female of diverse kinds, as the mule which cometh of a mare and ass. Cardanus also maketh mention of a certain beast, which he saw at Papia, of the bigness of a fox, Card. in li. 10. de subtilitat. Creatures of a mixed kind not in the Ark. with feet like a bear, a tail feathered like a goose, with prickles upon the back like an hystrix or porcupine, barking like a dog, which appeared to be of no certain kind, but by a mixed generation. Concerning such mixed kinds, Augustine saith well; that they needed not to be preserved in the Ark, s●d ibi parentes eorum faisse sufficeret, it might suffice their parents (that is, the several kinds, whereof they are engendered) to be there 4. R. Sel. because Noah is bidden to take of every living thing, Gen. 6.19. would infer that the spirits of the air were preserved in the Ark: but this is ridiculous, Hebrews fond collections. for neither are they to be counted among these living creatures, neither are they male and female: nor yet are spirits subject to the danger of waters; and their kind were to be wished rather to be extinguished, than preserved. 5. R. Levi also, because Noah is bidden to take of all meat that is eaten, would infer that Noah preserved of all kinds of plants and seeds in the Ark; but that was not needful, except only for present food: for the seeds of herbs might by God's providence be preserved in the earth: as plants were kept under the water, as was the olive: ex Mercer. QVEST. VII. Of the Phoenix, whether there be any such. COncerning the Phoenix, the question is, because there is but one of that kind, whether it were preserved among other fowls in the Ark: but I think it may be more worthily doubted, whether there be any such Phoenix, or no, 1. Plixy saith, this bird is in Arabia. Cardanus and Scaliger in the Mediterranean parts of India, being called Semenda. 2. Some say, that after 500 years it dieth. Plin. l. 10. c. 2. Ambr. de fid. resurrect. Pompon. Mela. lib. 3. c. 9 Ambrose: others, that it liveth 660. years. Plin. ibid. 3. Some, that the Phoenix having made her a nest of diverse spices, intrare & emori, goeth in and dieth. Ambr. Pompon. ibid. other, that motu alarm with the flittering of her wings, she setteth the sticks on fire, and is burned to ashes. Pl●n. ibid. 4. Pliny addeth out of Cornelius Valerianus, that the Phoenix was brought to Rome, and openly showed when Ir. Plantius, and Sex. Papinius were Consuls, the 800. year of the City. As this may seem to be a fable, so also the rest. For if the Phoenix dye upon her nest, how could she be brought to Rome. 5. Some also write, that the Phoenix hath rostrum trifistulare, a bill with three pipes, Carda●. l. 20. the subtle. Scalig. exercitat. 2.3. wherewith she singeth melodiously before she dieth: sic Cardanus. But Scaliger holdeth this to be but a fable. 6. No other like is that, which Pompon. Mela, and Pliny write, that of the ashes of the Phoenix cometh a worm, and thereof another Phoenix, which being now ready to fly, taketh the bones of the old Phoenix with the nest, and carrieth it to the City of the Sun in Egypt, called Heliopolis, and there layeth it upon the Altar, as it were solemnising the funeral thereof: who seeth not how fabulous a fiction this is, devised to countenance Pagan Idolatry, and not agreeing with itself: for if the Phoenix be burned to ashes, how can the bones and nest be so carried? 7. But among the rest, this seemeth to be most unlikely, that there should never be but one Phoenix at once? for what species or kind of any creature can they rehearse, whereof there is never but one; and whereas the Lord said to all his creatures, increase and multiply, this benediction should take no place in the Phoenix, which multiplieth not: and beside, seeing of all creatures there came two and two, the male and female, into the Ark, the Phoenix by this means should have perished, seeing there was not of this kind male and female to be preserved in the Ark. 8. But whereas Ambrose thus writeth, Phoenix cum mortua fuerit, reviviscit, solos non credimus homines resuscitari: the Phoenix being dead, reviveth, Ambros. de ●ide resurrect. can we think then that man only shall not be raised? Ambrose in so writing, delivereth not his opinion, but ex concessis, as we say, by the received report of the Phoenix among the heathen, out of their own grounds he proveth the resurrection. QVEST. VII. Whether the Ark were sufficient to contain the beasts with their food for a whole year. IT is further doubted, how the Ark could contain so many several kinds of beasts and birds, and beside sufficient food for them all. 1. For the diverse kinds of beasts, they are reckoned not in all to be above an hundred and fifty: whereof there are 30. kinds of serpents and other creeping things, 40. kinds of ravenous beasts, which live with flesh, which one with another exceed not the bigness of wolves: there are 40. more of other great beasts, which one with another in quantity may be thought to be equivalent to oxen: and 40. kinds beside of small beasts, which may one with another in proportion answer unto so many sheep: the whole number maketh an 150. All these several pairs of beasts were lodged in the middle region of the Ark; which contained 400. cells or cabins, being each in breadth 6. cubits as much in length, Quest. 14. in ●. 6 art. 5. and nine in height, as I have showed before: these rooms are large enough to receive the greatest pair of beasts: or if some, as the Elephants require a large space, many of the rest might be received in a less: so that there were cabins enough twice told to place all the beasts in. 2. And if the middle part of the Ark were large enough for the beasts, there is no doubt, but that the upper story being of the same bigness sufficed for the birds, which though they be more divers and variable in their kinds, yet are they of far less quantity, and so might be contented with smaller cages. 3. And whereas of the clean beasts, there were seven taken of every sort, whereof there are ten several kinds reckoned, Deuter. 14. beside the pairs counted before, we must number five more for every sort of the clean beasts, which will make 50. single, and 25. couples: which added to the rest, will make 175. couples▪ which if they did arise unto 200: there might be found room enough for them all in the middle division, as before is said. 4. Now that there was capacity sufficient in the lowest region of the Ark, wherein to lay up food for the cattle, thus it may appear. 1. Let it be supposed, that there were about 60. pair of beasts, as great as oxen, 50. pair of the bigness of wolves, and 60. more of the like quantity unto sheep. 2. Allow to every wolf as much food in quantity because they are ravenous, as to an ox, and to 4. sheep, as much: we shall have as it were an 125. pair, and 250. single oxen. 3. Then admit, that all the beasts did eat of hay, which asketh a large room to lie in, whereas other food, as of grain and such other may be laid in a narrower compass. 4. Then allow for every ox, 40. l. of hey in a day, as Columella doth apportion it: lib. 6. de re Rustic. c. 3.50. and 40. l. of hey will easily be contained in the space of a solid or square cubit; so much hey then, as will serve 250. oxen in a day, will require for layer, 250. cubits: the layer then for so much hay, as will suffice a whole year, which consisteth of 365. days, will have no less room, than of 85250. cubits, it cometh not to 90. thousand cubits: 5. Now take the capacity of one of the chambers, being 300. cubits in length, 50. in breadth, 9 in height, (allowing one cubit for the partition above, for otherwise it should be 10. cubits high,) and it will arise to an hundred, five and thirty thousand square cubits: for every rank of cubits containeth 15. thousand, so much maketh the length of 300. cubits, multiplied by the breadth of 90. this sum of 1500. being multiplied by 9 which is the height, will produce the said number of an 135000. whereas fodder for the cattle occupieth not above 90000: ex Perer. QVEST. VIII. Whether the ravenous beasts lived of flesh in the Ark. WHereas it is also questioned, whether the ravenous beasts were fed with flesh according to their natural use, while they were in the Ark. 1. Neither is it like, that all the beasts did eat of one common food: for the text saith, Genes. 6.21. take with thee of all meat that is eaten: 2. Neither is it like, as Origen thinketh (of which opinion also is Bucer) that Adam brought into the Ark a great number of cattle, Orig. hom. 2. in Genes. to be food for the ravenous beasts; for there came no more but two of the unclean, and seven of the clean. 3. Neither is it probable, that these beasts did not live of flesh, but herbs and other fruits of the earth, before the flood: as I have showed at large: quest. 23 in 1. cap. of Genes. 4. Wherefore I approve rather Augustine's resolution, to the which Mercerus subscribeth, which is to this effect: 1. that these devouring beasts, August. lib. 15. de civitat. dei cap. ultim. as they do live of flesh, so also they use to eat of the fruits of the earth. 2. That it might be revealed to Adam, what food besides flesh was convenient and apt for them. 3. That hunger will enforce beasts to eat that, which otherwise is not usual. 4. But his best answer is, quid non suave faceret Deus, qui etiam, ut sine cibo viverent, divina facilitate donaret: What could not God make pleasant, who could have given them power to have lived without meat, much more than could God by his power dispose them to live for that time of other food than flesh. QVEST. IX. How the year is to be counted wherein the flood came. Vers. 10. SO it came to pass after seven days, that the flood was upon the earth in the six hundred year of Noah's life, in the second month, etc. 1. Noah went seven days into the Ark, before the flood came, not as the Hebrews conjecture, to lament for the death of Mathuselah: for it is certain that Mathuselah died the same year the flood came, so whether he died seven days or seven weeks before it is uncertain: but it is more like, that Noah entered before to dispose of every thing in the Ark, before it should be tossed of the waters: as also as Ambrose noteth, that the rest of the world seeing him enter, before there was yet any apparent danger, might have been drawn to repentance. 2. Neither was the 600. year of Noah's age now only begun, as Lyranus, Tostatus, with others think, but complete: for otherwise there should not be 1656. years from the creation to the flood; neither should Noah have lived 900. and fifty years, whereof he lived but 350. after the flood, if he had not been full 600. year old before. 3. This second month, was neither the second month of the year considered a part from Noah's age, as Rupertus thinketh: for it hath a coherence with the 600. year of Noah's life, whereof mention is made immediately before: neither is it to be taken for the second of Noah's 600. year, without respect of the season of that instant year as Cajetan seemeth to think: but it was both the second month of the usual year, and of Noah's 600 year, which concurred both together, for Noah his 600. year was the 1656. year, of the age of the world from the Creation. Mercer. QVEST. X. Whether the flood came in the Spring or Autumn. THis second month some think to have been in the Spring, answering to the month of May. 1. That it might be the more grief to the wicked, to be taken away from their pleasure, as our Saviour showeth, that they were taken away in the midst of their mirth, Matth. 24.37. Luther. 2. That the flood might not be imputed to any natural causes, but only to the power of God, the waters increasing in the time of Summer, which is a season of drought, and decreasing in Winter, when as the waters naturally increase. 3. And again, because the Dove brought the leaf of an Olive in the 11. month after the flood began; some do gather that the flood came in the Spring, Rupertus. Rupert. lib. 4. Gen. c. 25. 4. But better arguments than these may be produced to show it more probable, that the flood came in the Spring: because that then the world is supposed to have taken beginning, as is before proved, Quest. 10. in 1. chap. Gen. and from the creation to the flood are reckoned 1656. even years. 5. The flood came in the second month of the year: now it cannot be showed in any place of Scripture, where the months are accounted in order, the first, second, third, but from Nisan, which answereth to part of March, part of April: Moses ordaining this month to be the first, Exod. 12. doth make no new institution, but reneweth the old account, which was discontinued in Egypt, by reason that the Egyptians indeed begin their year from the month Ptho●▪ which answereth to our September. And this reason, from the order and account of the months, I confess, hath much prevailed with me, to think it more likely that the flood came in the Spring. 6. And if it had been Autumn when the cattle came forth of the Ark, when the herbs and plants do fade, whence should they have had food till the Spring? 7. As also, the cattle presently increasing and multiplying after their coming out of the Ark, this might seem rather to fall into the Spring time, which is the aptest season for the copulation and engendering of cattle; but most especially of the fowls. Of this opinion are most of the Ecclesiastical Writers, though diverse of the Hebrews hold the contrary: as Ambrose among the rest thus resolveth: Secundum mensem verni temporis fuisse non ambigitur, quando augentur nascentia, ager parturit, etc. tunc ergo fecit diluvium, quando dolor eorum major foret, qui in abundantia puniebantur, etc. It is not to be doubted but that the second month was in the Spring time, when things increase and grow, the field bringeth forth, etc. God therefore then sent the flood, when their grief should be the greater, to be punished in their abundance. The chiefest reason that moved Ambrose thus to think, was the account of the months, which always in Scripture are reckoned from the Spring: yea that month which some would have the beginning of the year, when the feast of blowing the Trumpets, and of Tabernacles was kept, is called the seventh month, Levit. 23.24.34. Of th●s opinion also is learned Mercerus, that when the second or third month is simply named, it must be accounted from Nisan, which is in the Spring. QVEST. XI. What is understood by the great deep, and the windows of heaven. Vers. 10. THe fountains of the great deep were broken up. 1. By the deep here is not understood the Tartarean waters about the centre of the earth, as Plato imagined: for by this means the waters should ascend three thousand and 500 miles (for so far it is from the Centre of the earth to superficies) which is against the nature of water. 2. Neither was the Sea this great depth, which some think is higher than the earth, and kept in only by the power of God, which now was suffered to overflow the earth: for neither is it true that the Sea is higher than the earth, as is before declared: neither doth Moses make any mention of it: which might have been sufficient by the overflowing to have drowned the earth, if naturally it were so much above it. 3. Wherefore the fountains of the deep, Quest. 7. in 1. ca Gen. were the deep heads and springs of water within the earth, which were opened and enlarged, to make this inundation: so that the Rivers that run in the earth were cast up, and the deep gulf gushed forth: and these may be the waters under the earth, mentionod; Exod. 20. vers. 4. The windows also of heaven, signify not the irruption or breaking forth of any waters in the Crystal heaven, (as it is called) above the starry sky, as Eugubinus and Oleaster imagine: for neither are there any such waters above the heavens, as hath been before declared: and if there were, how could they pass thorough the starry heaven without the dissolution and corruption thereof? and it would follow that the watery heaven should be now a vacant and empty place, the waters being descended from thence. But the opening of the windows of heaven, betokeneth the breaking of the clouds, Quest. 11. 1. cap. Gen. where the water is contained: that whereas at other times, The Lord bindeth the waters in the clouds, and the cloud is not broken under them, job 26.8. Now the Lord loosed the clouds, which being made as full of windows poured forth all the water that was kept in them, Mercerus. Perer. QVEST. XII. Of the causes of the flood. THese three were the causes of the flood: 1. The issuing forth of the waters beneath out of the earth. 2. The continual rain for forty, not only days but nights together, not only pouring from the clouds, but increasing by the liquefaction and distilling of the air into water. Seneca writing of the general deluge, which he speaketh of, not as past, but to come, addeth unto these three other causes: 1. Crescunt maria super solitum, etc. the extraordinary swelling and overflowing of the sea. 2. Incipit terra putrescere & laxata ire in humorem: The earth also itself did putrify, and resolve into water. 3. He maketh the conjunction of the celestial bodies another cause, that like as he thinketh the world shall be burned when the stars shall concur in the sign Cancer, sic, inundationem futuram cum eadem siderum iurba in Capricornum convenerit: so he thinketh there shall be a general inundation when the same company of stars shall come together in the sign Capricorn: These causes may be admitted as helping and necessary, though not as principal, saving that, the conjunction of the stars in Capricorn, seemeth rather to be a curious inquisition, than to depend of any certain demonstration. QVEST. XIII. Upon what day Noah entered into the Ark. Vers. 13. IN the self same day, etc. 1. Lyranus reading according to the latin text, in the article of that day: thinketh that the noon point of day is hereby expressed, and so also Oleaster. 2. Tostatus taketh it rather for the morning or twilight, which is more properly a point, parcel, or article of the day. It betokeneth nothing else, but in the same day as I showed before in the interpretation. 3. Some Hebrews think that this was wednesday, when they say that the Sun is strongest, that Noah might have some rest before the Sabbath, but this is too curious. 4. Some do take this for the day before the flood, being the sixteenth of the month that Noah entered then, and his family before. 5. Others think, that Noah entered seven days before, according to the text, v. 1. Enter thou into the Ark. etc. v. 4. for seven days hence I will cause it to rain. v. 7. so Noah entered, etc. v. 10. and so after seven days, etc. And thus Ambrose expoundeth: Amb. lib. de arca & Noe. c. 25. so that here by way of recapitulation, mention is made of the entering of Noah: and junius to make the sense more full, readeth thus: In the same day when Noah was entered, etc. v. 13. etc. God shut him in. v. 16. He maketh the 13, 14, 15. verses to depend upon that clause, in the 16. verse, whereby is showed how the providence of God watched over Noah and the rest, when they were entered, so shutting them up that the waters could not enter. 6. But junius inserteth one word, v. 13. which is not in the Hebrew, Reconciliation quum ingressus esset, when he was entered (when) is added: so that according to the true reading; the self same day Noah entered, etc. it is evident, that Noah with his sons entered the same day, wherein the rain began to fall: God so providing that against that day all kind of cattle and fowls were present to enter with him. And whereas Noah is bid to enter, v. 1. before the seven days, that is to be understood of the preparing and making all things ready for his entrance: Mercerus. Now whereas junius thinketh, that in the very seventh day the flood came, and so readeth, v. 10. I think rather, that the seven days were fully expired, and that upon the 8. day, it began to rain: because the text is, that after seven days the waters were upon the earth. Mercer. QVEST. XIII. How Noah was shut up. Vers. 16. GOd shut him up, etc. 1. Not that after Noah was come into the Ark, and his sons with their wives, and the rest of the creatures: God by the ministry of the Angels did shut the door without, and pitched it up: occlusit pro eo; God shut it up for him, as Tremelius and Cajetanus read: that is, whereas Noah being within, could not shut up the door without God did it for him: for as Noah opened the door at his going out, so it is like he shut it at his going in: but hereby ●s signified, that what was wanting in Noah's labour, was supplied by God's providence, and that it was Gods work to preserve Noah in the Ark. Mercer. 2. And this was done not so much to keep him from the sight of the destruction of the world, which might have ministered grief unto him, as Chrysostome collecteth, for there was a window, out of the which he might behold that fearful spectacle, but to keep himself from the violence and rage of the waters, as also from the rage of men. Mercer. QVEST. XIV. The 150. days must be reckoned from the beginning of the flood, whereof the 40. days are a part. Vers. 24. THe waters prevailed an 150. days.] This term must not be counted from the end of 40. days: mentioned v. 12. all which time the rain continued, as Tostatus and Cajetanus think: but from the beginning rather including the 40. days: which seemeth to be the opinion of Ambrose: (and here unto assent Musculus and Tremelius) lib. de Noah & arc. 17. and it may thus appear: Genes. 8.4. it is said that in the 7. month, the 17. day, the Ark rested upon the mountains of Armenia, which was after the end of the 150. days, when the waters began to abate: v. 3. but if the 150. days be added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. month: for from the 17. day of the second month, when the forty days must take beginning, to the 17. day of the 7. month are but five months, that is days 150. (counting 30. days to a month) whereas, putting, 40. and 150. days together, we shall have 190. before the waters should begin to abate, which is contrary to the text: now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. days, and Chrysostome saith, tot dies mansit sublimis illa aquarum altitudo, the height of the waters continued so long: unless they mean indifferently of the rising and increase of the water upon any part of the earth, which began at the first when the rain fell within the 40. days, it cannot be agreeable to the text: for the waters increased by three degrees, first the Ark was lift up above the waters, v. 17. than it floated and went upon the waters, v. 18. then the waters prevailed so much: that the highest hills were covered, v. 20. this increasing, prevailing, and continuing of the water, was but an 150. days, from the first to the last; Mercer. 4. Places of doctrine. 1. Doct. The flood not caused by any constellation. 1. Vers. 4. I Will cause it to rain upon the earth.] This rain than was not caused only or chiefly by ordinary and natural causes, as by the constellation of the stars, which was foreseen by Noah: which seemeth to have been the opinion of Henricus Mechliniens. and Petrus ab Aliaco, and Gulielmus Parisiensis, cited by Pererius: Seneca also ascribeth inundations to a fatal necessity: and when the great deluge shall be, which (he believed was to come) he saith the stars shall concur together in Capricorn: But it is evident, that this flood was caused, not by natural and ordinary means, but by the extraordinary power of God: 1. The Lord saith, I will bring a flood of waters, Gen. 6. ●7. The fountains of the deep, and the windows of heaven were opened. This showeth that it was Gods special work by the ministry of his Angels, that the heavens reigned, the earth gave up water after an extraordinary manner. 2. The sins of that age were the cause of this destruction, Gen. 6.13. It was then their iniquity, not any fatal necessity, that procured that judgement. 3. And seeing God made all things in wisdom and order, he framed the world, that one part should concur for the preservation of another, not to their destruction. 4. No constellation of stars can have a general operation over the whole earth, but only in that place where their influence worketh: and when they are moved, they ce●se working. As Seneca rendereth this reason of the increase of some rivers in Summer, Quarta ratio est syderum, Senec. ibid. hac enim quibusdam mensibus magis urgent & exhauriunt flumina, cum longius recesserunt minus consumunt, etc. The fourth reason is in the stars, which in some months do more work upon rivers, but when they are gone farther off, they have not that force. Constallations than may exercise their strength upon some special rivers and places, but not universally upon the whole earth. 2. Doct. The highest mountains in the world covered with the waters of the flood. Vers. 19 ALL the high mountains that were under the whole heavens were covered. They then are confuted, which think that some high hills, as Olympus, were not overflown: whom Augustine refelleth. lib. 15. de civitat. c. 27. and Cajetanus, who would have the mountain of Paradise to be excepted from this inundation. 1. The words are general, all high mountains, under (not the airy heaven only, as Cajetan collecteth, but the whole heaven) were covered: The highest mountains in the world. Peter. lib. ●2. in Gen. disputat. 9 Plutarch. in Pa●d. Aemilio. joseph. de well judai. l. 4. c. 2. Arist. 〈◊〉. lib. 1. cap. 13. yea the high mountains were surprised: whether Athos in Macedonia, which cast his shadow unto the Town Myrinum in Lemnos, the space of 86. miles, or Atlas, whose top is higher than the clouds: or Olympus, which Zinagoras by Mathematical instruments found to be ten stadia, or furlongs high: Or the mount Tabor, which riseth up 30. furlongs, as josephus writeth, or Caucasus whose top is said to be lightened with the Sun, when daylight is shut in below. All these high mountains were covered with waters. 2. Augustine thus reasoneth, Non attendunt omnia elementorum crassissimam terram ibi esse potuisse, etc. They consider not that the earth the heaviest of all elements, is in the top of these high hills. It need not seem strange then, that the waters might ascend thither. 3. Where doth Cajetan find that Paradise was situate upon an hill? nay the contrary is gathered out of Scripture, for out of Eden went a river to water the garden. Gen. 2.10. But rivers use not to run upon hills. And Cajetan needed not to fear the drowning of Paradise because of Henoch: for he was with God taken up into Heaven, where the flood could not reach him. 4. Of the like conceit with Cajetan is Bellarmine, who thinketh that all the mountains were not overflowen, but these only where the wicked dwelled. And josephus reporteth out of Nicholaus Damascenus, Bellar. de gra●. pri●. 〈◊〉. cap. 14. joseph. lib. 1. antiquit. c. 4. that there is a certain hill in Armenia called Baris, in quo multos profugos diluvii tempore servatos ferunt, wherein they say, many flying thither for succour in the time of the flood were preserved. But these dreams and devices are overthrown by the evident words of Scripture, that all high mountains under heaven were covered with the waters. 5. Likewise that fabulous dream of some Hebrews is here refelled, who imagine that beside Noah and the rest of the eight persons, Og King of Basan, who lived till Moses time, one of those Giants before the flood might be preserved; for beside, that none after the flood lived so long, where should Og have been kept in the flood? seeing the mountains were covered fifteen cubits high, which exceeded the stature of any Giant. For the Hebrews do but fable, supposing those Giants to have been an hundred cubits high. Neither is that report out of Pliny much to be credited, of a Giant's body found in Crete of 46. cubits, Hebrews fables. 6. Further, Ab. Exra confuteth the opinion of some in his days, that held this deluge not to have been universal: for although it may be all the world was not inhabited before the flood, but only the East parts, because they wanted the invention of ships to transport them from place to place (for Noah was the first that used a ship) yet it is without doubt that the whole earth was overflown, seeing the highest hills were so far under the water. Mercer. 5. Places of confutation. 1. Confut. The general flood past, and not to come. FIrst out of this Chapter, wherein the manner of the flood, the beginning thereof and continuance is set down, the error of Seneca is refelled, who dreamt of two destructions of the world, to come, by fire and water: he did not believe that the universal flood was past, sed inundationem futuram, that it was yet to come. 2. Confut. All perished not in the flood. Again in that inundation, he imagined that all mankind, and beasts, should utterly be extinguished: for thus he writeth: Peracto exitio generis humani, extinctisque pariter feris, etc. omne ex integro animal gloriabitur, Senec. lib 3. Natural. dabiturque terris homo inscius scelerum: the destruction of mankind being finished, and all beasts perished: every creature shall be renewed, and man restored to the earth without sin: But these fancies are refuted by Moses, who showeth how man and beast in the Ark were preserved. 3. Confut. The fish perished not in the flood. Vers. 32. Every thing in whose nostrils the spirit of life did breath.] By this that fancy of some of the Rabbins is confuted, who think that the fish also were destroyed by the waters, which they suppose to have been hot in the flood: for only those things perished which breathed upon the dry land: sic Vatablus in hunc locum. 4. Confut. The truth of Noah's flood, proved by testimony of the heathen. Vers. 20. Fifteen cubits upward.] From hence some would gather that the flood did ascend to the middle region of the Ark: for it was higher than the mountains, whose tops do touch the middle region, and sometime are above the clouds: as they gave instance of the hill Olympus, which is so high, that the ashes left of the sacrifices, are neither dispersed by the wind, nor dissolved by the rain: if then the flood was higher than that place where the rain is engendered, the waters could not increase so high by the rain: and thus they would impair the credit of this story, and consequently infer, that there was no such flood. Answ. 1. That report of Olympus is found to be untrue: as Lodovicus Vives affirmeth by the testimony of Philadelphius, Lodovic. in 15. de civitat. Dei cap. 27. who went up to the hill, of purpose to try the truth of the report, but found no such thing. 2. No mountain can be so high as the middle region, which is distant 50. mile from the earth, whereas no hill exceedeth 4. mile in height: 3. Solinus reporteth, that in the top of the mountain Atho, there was a town situate, and diverse inhabited there which lived half again so long, as other men did: it seemeth then to have been a most wholesome place for air: then was it not in the middle region, which is full of clouds and foggy mists, and beside they affirm, that the top of the hill Atlas is always covered with snow, than it will follow that the snow is not there engendered. 4. Though it be granted, that the flood might rise to the neither and lowest part of the middle region, yet the upper part thereof was far remote, from whence rain might be ministered abundantly. 5. Lastly, this universal inundation of the world wanteth not testimony from the heathen: as josephus allegeth out of Berosus, Hieronymus, joseph. lib. 1. antiquitat. c. 4. Euseb. lib. 9 de prepar. evangelic. c. 4. (which writ the antiquities of the Phoenicians) Muaseas, and Nicolaus Damascenus, who writeth of one that was carried in an Ark, and did stick in the mountain Baris in Armenia: Eusebius reporteth out of Abidenus, how one Sissithras escaped in a ship to Armenia, being foretold of a great inundation by Saturn, and how by sending out of birds he searched whether the earth were dry. Pererius in his learned commentaries citeth, beside Cyrillus who allegeth Alexander Polihistor for the same, and Plato in Tima●: Plutarch also maketh mention, Li. 12. in Gen. disput. 13. how Deucalion sent a dove out of the Ark: Pompon Melae, Plinius, Solinus, writ that Joppe was thought to be the most ancient City in the world, and to have been before the flood: which must be understood of the general flood in the time of Noah: for Ogyges flood was only in Attica, and Deucalion's in Thessalia; which came not near Palestina where Joppe was; and many Cities in the world were more ancient than those floods: Of Ogyges and Deucalion's floods. that of Ogyges being 500 years and more after Noah's flood, about the 90. year of Jacob's age: the other of Deucalion 230. after that, about the 50. year of Moses age, as Pererius showeth out of Eusebius, and Orosius: thus the heathen were not ignorant of this great judgement of water upon the world: but they obscured the truth with their fables, giving oth●● names unto Noah, as of Sissitheus, Ogyges, Deucalion. etc. Vers. 21. And every man perished.] Like as from this general proposition, some were excepted, as Noah, and the rest, Bellarmine answered concerning the privilege of some ●ils in the ●●oud. which were with him: so notwithstanding, all high mountains are said to be covered with the waters, v. 19 yet some may be excepted, they only are mentioned, where the wicked inhabited: sic Bellarm. de gratia primi hominis, c. 14. Contra. The comparison is not alike, between these two general propositions: for from the first, Noah, and his company are by special words exempted, v. 23. Noah only remained, and they that were with him in the Ark: but no such thing concerning the hills is expressed in Scripture, that any of them were privileged from the waters. Ca●s. 32. qu. 1. 〈◊〉 ●. 12. 6. v. 2. Of unclean beasts thou shalt take of by couples.] From these words the Canon doth conclude most corruptly: Non esse bonum duplicem numerum, qui praefigurat foedera nuptiarum▪ etc. that a double number is not good, whereby marriage is prefigured: whereupon all the beasts that enter by two and two are unclean, impar numerus est mundus, the old number is clean. Contra. 1. But the clean and unclean entered by couples: v. 8. of the clean and unclean, there came two and two: therefore this is a false note. 2. The unclean are not such, because of their number, but for their kind. 3. By this rule, Noah and his sons should have been unclean, that went into the Ark by couples, namely with their wives. 6. Places of Moral observations. God mixeth his comforts with afflictions. 1. Vers. 3. TO keep seed alive upon the earth.] Hence Calvin noteth well, that God tempereth the afflictions of his servants with comfort: as here Noah, the destruction of the world being at hand, is put in hope, that it shall be restored again: so as the Prophet saith, thy rod and thy staff do comfort me, as God correcteth with the rod of affliction, so he upholdeth his, with the staff of consolation. 2 v. 9 There came two and two, male and female.] By this, that to one male there is but one female preserved both of man and beast, we see the right use of marriage approved, Polygamy condemned. and Polygamy the marriage of more than one at once, condemned. sic Muscul. in hunc locum. 3. v. 10. After seven days, God's patience towards the old world. etc. v. 12. And the rain was upon the earth forty days, etc. But these show the Lords longanimity and patience: for Noah is warned seven days before of the flood coming, that by his preparation and entrance others might be warned. Oecolamp. and whereas God might have destroyed the world at once with water, it was increasing forty days, that the world seeing every day some perish, might at length have turned to God. Chrysost. 4. v. 16. The Lord shut him in.] God first provideth for Noah, before the wicked are destroyed: God first c●reth for the righteous. Light in darkness. so L●t was brought out of Sodom, before the City was consumed: sic Muscul. Mercer. 5. vers. 24. The waters prevailed an 150. days. Thus Noah continued in this desolate and dark place above an whole year: but God was his light and comfort. Thus God is able to sustain his Elect, though they be shut up in the most dark and deep dungeons: as a light did shine in prison, where Peter lay bound at midnight, Act. 12.7. according to the Psalm, to the righteous ariseth a light in darkness, Psal. 112.4. CHAP. VIII. 1. The Method. THis Chapter hath two parts: 1. Of the ceasing of the flood, to v. 15. 2. of Noah's going forth, and such things as accompanied the same. 1. Here is set forth. 1. The causes of the ceasing of the flood from v. 1. to v. 7. 2. The manner how, and by what degrees the earth was dried. The causes are the principal, the mercy of God in remembering Noah, v. 1. The secondary means helping, the wind that God sent, v. 1. the letting causes, the rain and fountains were stayed, v. 2. The manner of the ceasing of the flood, and drying of the earth is set forth, first generally, after an 150. days, v. 3. then particularly, to v. 15. by four degrees declared with their several seasons. 1. In the seventh month and 17. day the Ark rested, etc. v. 4. 2. In the tenth month the tops of the mountains were seen, v. 5. 3. Then the waters were abated, v. 11. Noah to know it, once sendeth the raven after 40. days, v. 6. and thrice the dove, once seven days after the ra●en. v. 8. then seven days after, v. 10. and other seven days after that, v. 12. 4. Then the earth was dried, first in the upper part only, in the first day of the 1. month, v. 13. than it was perfectly dry in the 2. month, and twenty seven day. 2. In the second part we have, 1. God's commandment for Noah's going forth, v. 15, 16, 17. 2. Noah's obedience, v. 18, 19 3. His thankfulness in sacrificing to God, v. 20. God's acceptance, v. 21. with his promise's not to destroy the earth again, v. 21. and his benediction, in restoring the state of things again, v. 22. 2. The literal or grammatical interpretation. v. 3. the water abated going from the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. the waters returned from the earth, going and coming. Ch. H.B.G.P. they went from the face of the earth, continenter recedendo, continually going away. T.S.r. T. going and returning: haloch, vashub. v. 4. the seven and twenty day. S. H. the seventeenth: caet. upon the mountains of Armenia. H. G. B. the mountains Cardu, Ch. upon the mountains of Ararat. S.H. cor. diff. v●rb. P. H. upon one of the mountains of Ararat. Tr. v. 7. he sent out a raven, to see if the waters were abated. S. the rest have not these words: S add. S. neg. pro affirm. S. det. S.H. alt. S. det. S. add. S. ●or. S. add. S. invert. H.P. diverse. sig. S. de. and going forth he returned not. S. which went and came: caet. v. 10. waiting yet seven days. S. seven other days: caet. v. 11. an olive leaf, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a dry stalk. S. a branch of an olive with green leaves. H. an olive leaf, decerptum, pulled off in her mouth. T.B.G.C.P. taraph. plucked, pulled, in the evening: all read but the Sept. v. 12. in the six hundred and one year, etc. in the life of No: this is added by the S. the cover of the Ark which he had made: these words likewise added, which the other have not. v. 14. the seventeenth day. S. the seven and twenty: caet. the seven and twenty day he opened the Ark: added by the Sept. v. 6. thou and thy sons, thy wife, and thy son's wives. S. thou and thy wife, thy sons and their wives. v. 17. ingredimini, go upon the earth. H. P. fill the earth, or engender abundantly, or breed in the earth: caet. shara●se, to bring forth in multitude to creep, to move. v. 19 according to their kinds. H.B.G. their generations. Ch. families. T. P. mishphacah: family. H. this is wanting in the S. v. 21. the Lord smelled a sweet savour. S. H. B. God accepted his offering. Ch. a savour of rest. differ. ver. G. P. gratum odorem, an acceptable or pleasing savour. T. noach: rest: according to Noah's name. God said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bethinking himself. S. said to him. H. said in his word. C. said in his heart. caet. H. cor. because of men's works. S. men's sins. Ch. because of man: caet. the cogitation of man is diligently bend to evil. S.C. ad. S.H. c. S. ch. S. prone to evil. H. is evil from his infancy: c●t. raugh, evil, Pl. v. 22. summer and the spring. S. summer and winter: caet. choreph: winter. 3. The explanation of doubts. QVEST. I. How God is said to have remembered Noah. Vers. 1. GOd remembered &c. not that there is oblivion or forgetfulness with God, but then God is said to remember, when he showeth by the effects that he hath care of man: so God is said to remember man's sins, when he punisheth them, Mercer. as the widow said to the prophet, art thou come to call my sin to remembrance, and to slay my son? 1. King. 17.20. 2. God also remembreth the cattle: wherein Moses is not contrary to Paul: doth God take care for oxen? 1. Cor. 9 where the Apostle denieth not that God's providence watcheth over cattle, but that his care toward man is greater, and that he careth for beasts, for man's cause. 3. So then as the cattle perished in the flood together with the wicked, so they are preserved for the righteous sake. 4. Some of the Hebrews think that God is said to remember the beasts, not the fowls, because they were not made the same day with man: but the reason is, because Moses having made so often mention of the birds, that were likewise preserved in the Ark, as Gen. 6.20. Gen. 7.3.14. needed not to speak of them here. 5. R. Sel. noteth, that God remembered the beasts, because they did not couple together in the Ark. I will not answer with Mercerus, that the beasts engendered in the Ark, both that they might be for sacrifice and for food afterward: for there were enough beside for sacrifice, seeing seven of the clean entered into the Ark: and concerning food, they might for a while forbear the eating of flesh, till the creatures were increased: but if both clean and unclean beasts should have engendered in the Ark, neither would the Ark have contained them, nor the food by Noah provided have sufficed them. We answer then, that God remembered them, not for any such thing, but for man's cause. QVEST. II. What manner of wind it was that God sent. GOd made a spirit or wind to pass. 1. which was not the spirit of consolation, wherewith Noah was comforted, Ambr. lib. de Noah, & arc. c. 1●. Rasi. 2. Nor yet the holy Ghost, as Ambrose and Theodoret suppose, Ambrose reason is, quomodo non evacuaretur mare ventorum vi: if it were then wind that dried up the flood, much more is it able to dry up and empty the sea: but this followeth not, because this was an extraordinary wind, not such as usually bloweth in the sea. Theodoret saith further, non solent ventis aquae imminui, sed potius turbari, etc. the wind useth to trouble the water, not to dry it up: so did this wind cause the water to go and come, but it had also a drying faculty, otherwise than ordinary winds have. 2. Neither was this wind the spirit and heat of the Sun, Rupert. lib 4. in Gen. c. 2●. as Rupertus thinketh: but this was extraordinary caused, whereas the Sun kept his ordinary course still. 3. It was then a wind indeed, that was raised by the extraordinary power of God: for by exhalation out of the earth, (whereof winds are usually engendered,) it being covered with waters, this wind was not caused: and God gave it also an extraordinary power, both to dry the waters, by rossing them to and fro, and to force them by going and coming, (as the property of the water is to ebb and flow,) to their proper place, into the deep fountains from whence they came. And these two properties the Scripture ascribeth to the wind: 1. to force the waters, as in the division of the red sea, and to purge the air, to disperse the clouds, and dry up moisture. Prov. 25.23. as the North wind driveth away the rain. Perer. QVEST. III. When the fountains began to be stopped, and the rain to cease. Vers. 2. THe fountains of the deep were stopped, etc. The rain ceased, and the current of the water was stopped immediately after the forty days, as Augustine thinketh: 2. not after the 150. days spoken of before, as Oleaster imagineth: for then the waters had not continued in their height any time at all, but should presently have begun to decrease, for after the 150. days they began to abate: and Moses saith, that the rain was upon the earth forty days, and forty nights, chap. 7.21. than not an 150. days and nights. 3. Wherefore I rather approve the opinion of some other Hebrews, that it ceased to rain at all, after the forty days expired, then of Aben Ezra, to whom Mercerus seemeth to subscribe, that it reigned though not continually, an 110. days, after the 40. days, that is in all, 150. days. 4. R. S●l. noteth, that where it is said, all the fountains of the deep were stopped, not all the fountains, as before it is said, all the fountains, etc. were opened: that some fountains remained unstopped for the procreation and sending forth of rivers and springs: so also jun. But it is more like that all the fountains which were extraordinarily opened to augment the flood, were stopped: the ordinary springs of water continued still, as before the flood. QVEST. IU. How the seven month is to be counted. Vers. 4. IN the seventh month, the seventh day, etc. 1. Whereas the Latin text and the Septuagint read for the seventeenth day, Latin text corrupt. the seven and twenty day; which reading is received of the popish interpreters, that are addicted to their vulgar latin text, and hereupon some of them reckon from the beginning of the flood seven months, that is, 207. days (counting twenty nine days and a half to a month,) whereof the flood continued one hundred ninety, and so there should be seventeen days between the beginning of the waters to abate, & the resting of the Ark: sic Tostatus. Others beginning their reckoning from the beginning of the flood, till the waters abated, which make five months, and two days and a half, (accounting but twenty nine days and a half to a month,) and hereunto they put eight days more (which was the space between the abating of the water, and the resting of the Ark) which added to the two days, make up those ten, which the latin hath more than the Hebrew: sic Lyranus, Pererius. But we refuse all these collections, which go about to justify the vulgar latin against the original veri●y wherein S. Augustine giveth us a good rule: August. l. 15 the civet. dei. c. 13. ei lingua potius credatur unde est in aliam per interpretes facta translatio: that tongue is rather to be credited, out of the which the interpreters have translated into another. 2. Receiving then the Hebrew text, that the Ark rested upon the 17. not the 27. day of the 7. month yet we refuse the opinion of Cajetan, who therein followeth R. Sel. that would have this month the seventh from the beginning of the flood, not the seventh of the year: and the reason is, because he maketh not the 40. days of the rain, part of the 150. days, as it is to be truly taken, as is showed before, cap. 7. quest. 14. but he putteth them together, making of them both 190. days; which is the space of six months and sixteen days (counting but 29. days to a month) so that upon the 191. day after the beginning of the flood, which is the 17. of the 7. month of the flood, the Ark rested, etc. But this account cannot stand, to make this seventh month, the seventh from the beginning of the flood, not from the beginning of the year: seeing both the second month, chap. 7.11. and the tenth month, chap. 8.5. must of necessity be referred to the year, not to the continuance of the flood. And this were to breed a confusion, in the story, to take some months according to the season of the year, and some according to the time of the flood: for seeing the months both before and after, are numbered according to the course of the year, there is no reason to understand the seventh month otherwise. 3. Neither do we approve Lyranus conceit, that whereas he maketh the 150. days to determine the 19 of the seventh month, after which time the waters began to decrease, he would have the Ark to rest upon the 17. day according to the text: but how is it like, that the Ark should rest, before the waters began to abate without a miracle? 4. Neither can I condescend to Mercerus judgement, wherein he followeth a certain Hebrew in his book of the binding of Isaac: that the waters began to decrease before the 150. days expired; though the decrease was not so sensible as afterward: and so the waters might abate so much by the end of the 150. days, as that the Ark might well be stayed from floating: but the text favoureth not this collection, which saith, that the waters prevailed an 150. days: but when they abated, they prevailed not: and again, v. 3. after the end of 150. days the waters abated, Ergo, not before. 5. Wherefore we took this seventh month according to the order of the year being the sixth in number from the second month wherein the flood began, and making in all but five complete months, that is an 150. days from the 17. of the second, to the 17. of the seventh: so that we make the 40. days of continual rain to be a parcel of the 150. days mentioned chap. 7.24. All which time the waters prevailed: so then upon the same day, the 151. from the beginning of the flood, which was the 17. of the seventh, the waters abated, and the Ark rested upon the mountains of Armenia: this exposition best agreeth with the text: and thus Tremeliu● and Musculus do truly expound. But two objections are made, 1. saith Pererius, by this exposition the Ark shall rest the very first day of the abating of the waters, which is not like, seeing that it was above two months after, (the 1. day of the 10. month) when the tops of the mountains appeared: thus also objecteth Mercerus. Answer 1, This doubt is easily removed, 1. seeing that the waters exceeded not the highest mountains above 15. cubits: and the Ark might draw at the least a 11. cubits of water, as R. Sel. thinketh, so that the bottom of the Ark was but 4. cubits above the tops of the high mountains: it is not unlikely but that the waters might abate 4. cubits in depth the first day, that the Ark might well touch the tops of those high mountains: which may very well be supposed to be the highest of the rest, because the Ark first touched there. 2. And that this great abatement the first day may seem probable, let it be considered, that in the sp●ce of an 160. and odd days from the 17. of the 7. month, to the 1. of the first month in the 601. year, v. 13. the very lowest parts of the earth were dried. Now the highest hills are thought to be 3. miles at the least higher than the low places, (as mount Tabor is 30. furlongs high) that is, 3000. yards, How much the waters are supposed to have abated every day. which maketh 6000. cubits the eight part of that number, the eight part of the height of water must abate, which is 750. cubits: that is every day 37. cubits and an half, or thereabout: Now be it admitted, that every day the waters were not wasted alike: for the higher the water, and the greater the compass or circumference, the smaller was the abatement, yet according to this proportion, the waters might very well sink so much the first day, that the Ark might well be stayed upon the high mountains of Ararat, or Armenia. 3. And if we say that these mountains, whose tops appeared the first day of the 10. month, were the lower and inferior hills, as some Hebrews think, whom Mercer. followeth: then there remaineth no doubt at all: but that there might be the space of two months between the appearing of the tops of the highest, and of the lowest hills. QVEST. V. How many days are to be counted to a month. SEcondly, it is objected, seeing an 150. days make five months, and two days with an half (reckoning 29. days and an half after the computation of Hebrews to a month) it will be found that the Ark rested two days and an half before the waters began to abate, which was not till an 150. days expired: but this is not like. Answ. 1. We are not forced here, to add ten days more, as the latin text, for 17. readeth 27. which is a corrupting of the Scripture. 2. Neither need we say as some, that the waters did abate indeed before the 150. days expired, but that abatement was not sensible, evident, or apparent, and therefore it is not accounted of: for this were to contradict the text, which saith, after the end of the 150. days the waters abated: Ergo, not before: and beside, seeing the Ark rested and stayed at the very first abatement upon the mountain, how was it not apparent and sensible? 3. Neither for the solution of this doubt, are we driven to take this seventh month according to the term of the flood, and not after the order of the year; which were to confound the story, as is before showed. 4. But our answer is, that a month here is neither taken for the space of 29. days, as Cajetan, nor of 29. and a half, as Pererius affirmeth, but for thirty days complete, junius: and so shall we have an 150. days just, from the second to the seventeenth of the seventh month: for unless this be admitted, we shall neither find a sufficient answer to this objection propounded, all those other conjectures being too weak. And beside, unless the Hebrews should account 30. days to a month, and rather more, their years consisting of twelve months, should be very imperfect: for whereas a year according to the course of the Sun containeth 365. days: if there be but 30. days in a month, there will be but 360. days: if but 29. days and an half, there will be but 354. so that by this reckoning the Hebrews year should want 11. days, of a perfect year, which would work a great confusion in the computation of years, and is not to be admitted. QVEST. VI What mountain the Ark rested upon. THe Ark rested upon the mountains of Ararat, etc. Some think that the Ark rested upon the mountain Taurus, from whence cometh the River Araxis, which some understand hereby Ararath, and upon that part of Taurus which hangeth over Cilicia: and the rather, for that the City Tarsus is there situate, which seemeth to be derived of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to dry, because that part and tract of Cilicia, was soon dried after the flood, Perer. But the Chalde Paraphrast calleth that part of Armenia where the Ark rested, Kardu: Curtius Cordaeos, the Cordeans, or Gordians, as Ptolemy: where is one hill higher than the rest, not called Baris, as josephus allegeth out of Nicholaus Damascenus, which junius out of Epiphanius showeth must be read, Lubaris, which in the Armenian tongue signifieth a place of descending: because there was the place where Noah first descended out of the Ark: and this is most probable. But whether part of the Ark remained so long time after, as josephus, Berosus, Hieronymus, say it continued till their time, it is uncertain, Marlorat. QVEST. VII. How the tenth month is to be accounted. Vers. 5. THe waters were going and decreasing till the tenth month, etc. This cannot be the tenth month from the beginning of the flood, as Cajetan thinketh: for seeing there was one month, and 16. days of the second month passed before the flood came: by this reckoning this first day of the tenth month, when the tops of the mountains began to appear should be the seventeenth day of the eleventh month: which cannot be, seeing after this, Moses accounteth 40. days. vers. 6. and thrice seven days, according to the thrice sending of the Dove, vers. 10.12. which are in all sixty days, which make two months before the beginning of the six hundred and one year, vers. 14. But there should only remain after cajetan's computation a month and a half, about forty five days. Wherefore this tenth month is to be accounted from the beginning of the year, and not of the flood. QVEST. VIII. How much water the Ark drew. COncerning the depth of water, which the Ark is supposed to have drawn. 1. I neither think that it went so small a depth in water, not above two or three cubits, as Ramban, whom Mercerus followeth: for the burden of the ship was great, and must cause it to sink down deeper: neither need we fear with Ramban, if the water took up the third part of the Ark, it being a flat bottomed vessel, lest it might have been drowned: for who knoweth not, but that such vessels may be loaden within a third part of the brim, and yet not sink. 2. Hugo thinketh it drew nine cubits, wherein he followeth Rasi, another Rabbin. 3. Lyranus maketh it to draw thirteen cubits, but that is too much: fo● the Ark floating but two cubits from the tops of the mountains, might be in danger of dashing against the ground. 4. I subscribe rather to R. Sel. that the Ark did sink an eleven cubits: so that it was lifted up four cubits from the tops of the hills, which was a sufficient distance. QVEST. IX. Whether all the days of the year of the flood are summed by Moses. Vers. 6. AFter the end of 40. days, etc. Cajetan thinketh, that all the days of this year, wherein the flood prevailed, are numbered by Moses: as first 46. days before the flood came: 40. days, wherein the rain fell: 150. days, while the waters prevailed: then 70. days from the 17. of the seventh month, to the first of the tenth month: then 40. days here mentioned: and lastly, 14. days spoken of, vers. 10.12. when the Dove was twice sent forth: which in all make 300. days: for in the year of the flood, there were just so many days: and whereas there is in every year, five days and a quarter above that number, of ancient time they used to every sixth year to put in mensem intercalarem, an odd month to make up the number: sic Cajetanus. First Cajetan erreth in the reckoning of the days: 1. The forty days wherein the rain fell, are part of the 150. days, wherein the water prevailed, as I have showed before: 2. after the forty days mentioned, chap. 8.6. there are not twice but thrice seven days to be accounted, according to the thrice sending of the Dove, as it may appear, How many days the Hebrews count to their year. vers: 10. Secondly, concerning the Hebrew computation, for the days of the year, whereas the Egyptians Grecians, and Romans, used three diverse accounts for the days and months: for the first, in the end of the year beside the twelve months added five days, and every fourth year they put in a day more, as we use to do in our leap year, as witnesseth Macrobius: the greeks counted precisely but 360. days to a year, but then they every third year put in a month, as Herodotus testifieth: the Romans so divided the months of the year, giving to some 31. days, that they together made up the whole number of 365. days, it is most like, that the Hebrews followed the ancient Calendar of the Egyptians, making their year even with the course of the Sun, saving that they had also their leap year, and so doth Moses here: and thus thinketh Aben Ezra, though other Hebrews are of opinion, that there are ten days above a year added, to make it equal with the course of the Sun. Wherefore he numbereth not all the days of the year, (for from the first of the tenth month, to the first of the first month of the next year, are 90. days, whereas there are but 40. and thrice seven days spoken of) but only those days are registered, wherein some thing fell out of special note and remembrance. QVEST. X. Whether Noah opened the door or window, and wherefore. Vers. 6. NOah opened the window of the Ark which he made.] 1. This was neither the door of the Ark, as some Greek copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a door: as Chrysost. hom. 27. in Gen. for the door could not be opened without danger. 2. Neither as Cajetan thinketh, was this another window, beside that mentioned in the description of the Ark, because there the word (●zohar) is used, which signifieth a light, here the word (chalon) which is a window: for it is no unwonted thing in Scripture, to express one thing by diverse names. 3. Neither, as Oleaster conjectureth, did Noah beside the window, make a cleft or rift in the ship to look out: for that had been dangerous, in respect of the rage and violence of the water. 4. Neither doth Noah send out, rather than look forth himself, either for fear to behold the terrible waters, as Chrysostome, for his heart was not so timorous; or for that the window was too little for him to look out, as Tostatus thinketh: but because the fowls sent forth could give notice by their return of the remote places, which Noah could not so easily see, Perer. 5. Now whereas the tops of the mountains are said to be seen, vers. 5. before Noah opened the window, the question is, How the tops of the moun●taines were seen before Noah opened the window▪ of whom they were seen: for besides Noah and those which were in the Ark, there was no body to see them: the answer is, 1. that Noah might have opened the window before, though it be not expressed: as many things beside are not, which Noah is supposed to have done in the Ark: 2. Or it is so said, because the tops of the hills were to be seen, though no man saw them. 3. Likewise Noah might know it by revelation, as he did other things: as that the waters were 15. cubits above the hills, which no man could know but from God, Mercer. QVEST. XI. Of the coming and going of the Raven. Vers. 7. HE sent out a Raven.] The Hebrews text hath, which went and came, the Septuagint and Latin, which went and came not, and so many of the Fathers do read. The Latin text corrupt, as readeth Pererius: though some Latin edition read otherwise. 1. It is here no wise to be admitted, that the Hebrew text is corrupted: for neither could the Jews conspire altogether to corrupt the Scriptures, but their falsehood would have been spied: neither doth this place make any thing for the Jews against us, and therefore they had no cause to corrupt it: and beside it is well known, that the Jews are most careful to preserve the Scriptures, having all the words in tale, that are used in the text, and how often every letter of the Alphabet is found in the Scripture. 2. We also refuse their conjectures, who to justify this erroneous reading, would have the Septuagint and Latin to keep the sense, though not the words: as now the Crow is said not to return, because he came not again into the Ark, burr only rested upon it: or for that he returned without giving notice of that, wherefore he was sent, as the Dove did, sic Lyranus, Tostatus. 3. Their conjecture also, which say that the Raven returned not, but lighted upon some carrion or dead body, cannot be allowed, as contrary to the text, and beside unlikely, seeing now it was the eleventh month, in which time all the dead bodies were either consumed of the water, or devoured of the fish. 4. Wherefore we hold the Septuagint and Latin to be corrupt: and that according to the Hebrew text, the Raven went and came to the Ark, both because there was his food, his mate or fellow, and his nest or resting place: though I think that Raven was not received into the Ark as the Dove was. 5. But the Hebrews fables we refuse: how that the Raven was sent forth out of the Ark, because of his intemperancy with his mate: and that two other in the Ark, Hebrews fables. were in the same case, Cham, and Canis, the dog: likewise, they imagine, that the Raven should expostulate with Noah, why he was sent out from his mate: as though Noah should keep her for himself: some think that this was the Raven that afterward fed Elias: but these ridiculous toys are not worth the rehearsal. 6. The Hebrews and some Christian writers do here much stand upon allegories: some of them, which tend to edifying we refuse not: as that the simple hearted are signified by the Dove, who are to be received into the Church: but Hypocrites and carnal men, must not be admitted into the Ark of the Church, as the Raven returned not, Mercer. QVEST. XII. Of the sending out of the Dove, and the computation of the seven days. Vers. 8. HE sent also forth a Dove from him. etc. 1. Though the tops of the mountains appeared before the sending forth of the Dove, yet she found no rest for the sole of her foot, Chrysost. hom. ●6. in Gen. because the earth was not yet dry but muddy, and standing with water, as Chrysostome noteth: and josephus saith, that the dove returned with fowl and dirty feet: and beside, the dove delighteth in the valleys and places, which were yet under the water. joseph. lib. 1. ●●tiquitat. hom. 26. in Gen. Plin. lib. 16. cap. 20. Mercer. 2. whereas she brought an olive leaf, etc. I rather think with Chrysostome, that the olive tree yet keep the leaves green under the water, especially, seeing the olive, as Pliny noteth, is one of those trees, whose leaves are always green: then with Ambrose, that Deo jubente uno die, etc. germinavit terra, etc. at God's commandment the earth in the same day wherein it began to be dry, did bud and bring forth: that this olive branch was fetched forth from Paradise, or out of the land of Israel, is a Jewish fable,. 3. Where Moses saith, v. 10. he abode yet other seven days: I approve rather the opinion of Tostatus, and Lyranus, and Mercerus, that Moses observeth thrice seven days, then of Rupertus and Pererius, Pererius lib. 13. in Genes. dispute. that understand but twice seven, which Noah waited for the sending forth of the dove: for it is evident that he had stayed 7. days before: not seven other from those forty days, as Pererius expoundeth it: but other seven from the first seven; as the seven other mentioned, v. 12. were other from the second seven. QVEST. XIII. Of the account of the 601. year of Noah's age. Vers. 13. IN the six hundred and one year, etc. 1. Whereas in the first month the upper face of the earth was dried, and yet v. 14. it is said the earth was dried the 27. day of the second month: we need not with Cajetan to reconcile this doubt, to say, that this was all one month, but diverse in computation: the first in respect of Noah's age, the second of the year: for it was not like that Moses in the same place would use a diverse computation, which would breed a confusion in the story: but the text expoundeth itself, that in the first month, only the upper face of the earth seemed to be dry, but it was not firm and sound, Of removing the covering of the Ark. and fit for habitation, till the second month. 2. In that Noah removed the covering of the Ark, that is, part thereof, so much as might serve to look forth, it followeth not that the window of the Ark was too little for Noah to look out at, as Pererius noteth: or not convenient in respect of the situation for that use, for both Noah out of the window had perceived before the tops of the mounntaines to be bare, v. 5. for how else and of whom were they seen? as also in that Noah put his hand out of the window and took in the dove, it appeareth it was not out of his reach: but from the top of the Ark Noah might see round about, whereas the window opened but one way, and therefore he removed some part of the cover. QVEST. XIIII. Noah's flood of the longest continuance of all others. Vers. 14. ANd in the second month, the 27. day of the month.] 1. This flood then which was in Noah's time, was of the longest continuance of all floods and inundations, that ever were: that great inundation of Nilus under Prometheus, endured but a month's space: that under Ogyges in Achaia, two months: another under Deucalion in Thessalia, three months: they make mention also of a fourth inundation of the Isle Pharos, Xenophon, Anian. lib. de equivoti●. called therefore Pharonica, under the Egyptian Proteus: but none of these were like unto this inundation in Noah's time, neither for generality of place, or perpetuity of time. 2. For this flood neither continued only nine months as Annia●●s thinketh, or ten months as Cajetanus supposeth: but twelve months full and ten days, according to the course of the Sun: for Noah went into the Ark, when the flood began, in the second month and 17. day of the six hundred year, and he came forth the second month of the year six hundred and one, upon the 27. day of the month. QVEST. XV. Abstinence in the Ark. Vers. 18. ANd Noah came forth, etc. 1. Ambrose noteth, as some Hebrews before, that whereas Noah is bid to come forth, he and his wife, his sons and their wives, v. 16. but when he is bid to come in, he and his sons, and his wife and his son's wives, are joined together, chap. 6. v. 18. that they lived apart in the Ark, and companied not together, non commiscetur sexus in introitu sed commiscetur in ingressu, Ambros. lib. de arc. c. 33. although it is like that Noah and his sons lived in abstinence in the Ark, because it was a time of mourning: and therefore the Hebrews note, that joseph had his children not in the years of famine in Egypt, but before: yet this cannot be gathered out of the 16. v. where Noah and his wife, his sons and their wives are named together, when they are bidden to come out of the Ark: for here v. 18. they are again named asunder. 2. But R. Isaac Carus, his note is too violent: that Noah doth not here as God bid him, but abstained still from the company of his wife, because he feared lest men might kill one another, as Cain did Abel, or because he expected another flood, the simplicity of the text warranteth no such thing. 3. Musculus noteth the obedience in Noah's family, that they enter in, and go forth according to Noah's direction. 4. Luther observeth also the singular order in the creatures that go not forth confusedly together, but according to their kinds, or as the Hebrew word is, families, every one sorting to his like. QVEST. XVI. Noah buildeth an Altar, not without God's direction. Vers. 20. NOah built an Altar, etc. 1. Though Noah had no express commandment now to offer sacrifice: for as Ambrose saith, non debuit Deus quasi avarus mercedem gratia postulare: it was not fit, that God, as one covetous, should require the reward of thanks: yet he was not without direction in this case: Calvins' reason is, because it is evident, that he in this story did nothing, without a warrant from God, Lib. de 〈◊〉. cap. ●2. he would not come forth of the Ark, though the earth were dry, till God bid him: Oecolampadi●● proveth it by these words, that God smelled a savour of rest: but every thing stinketh before God, that is not according to his word. Wherefore Noah knew by the example and practice of the patriarchs, that God was pleased with this kind of worship by sacrifices: as also he was directed thereunto, because to this end there were seven of the clean creatures taken into the Ark by Gods own appointment, and for the fashion of the Altar, which was made either of earth, or of unhewen stones, whereof first mention is made in this place, he had either the pattern from the practice of the elder Patriarches, or by instinct from God. QVEST. XVII. To what end sacrifices were used. ANd so offered burnt offerings: Hom. 27. in. Gen. three reasons are yielded why the Lord pleased to be served with sacrifices: two are alleged by Chrysostome. The moral end was, that the piety and devotion of the people might be stirred up by his external note: a politic end, that as circumcision was given as a mark of difference between them and other people: so the solemn use of sacrifices might contain them in the service of God, that they should not be enticed to the Idolatry of the Gentiles, by their pompous and magnificent sacrifices. A third end was mystical, well touched by Calvin. Semper illis ante oculos symbola proponi oportuit, etc. These sacrifices were as symbols and signs to preach and prefigure unto them their Mediator and atonement maker Jesus Christ, without whom nothing is acceptable to God. And further, although Noah gave thanks also to God for the preservation of the unclean creatures, as for the clean; yet he offereth only of the clean, because he had so learned from the Patriarches, that God was pleased with such sacrifices, before whom otherwise nothing is unclean, but in respect of man: and whereas he offered of all clean both beasts and fowls, it is like he took of more kinds, than those five used in the Law: that is, Oxen, Sheep, with Goats, Doves, and Turtles. Further, he offered burnt sacrifices, rather than oblations, Eucharistical, not as the Hebrews imagine, for his own sin, but because such sacrifices were most used before the Law, and were best accepted, when as the whole sacrifice was consumed upon the Altar, Mercer. QVEST. XVIII. How God smelled a savour of rest. Vers. 21. GOd smelled a savour of rest.] 1. As men are delighted with pleasant savours, so this service and sacrifice of Noah was pleasing unto God, as the Chalde Paraphrast readeth. 2. Not that the external act of sacrificing in itself pleased God, but the thankful mind of the sacrificer, Calvin. 3. All our acts have a double smell, one outward before man, another inward before God: Cain and Abel's sacrifice had one outward smell, but Abel's had a sweet savour beside within, Muscul. 4. And this savour herein differeth from all sensible savours: for there may be satiety in the most pleasant odours, but with this sweet savour the Lord is never filled or wearied, but always delighted with the prayers of the Saints, Cajetan. QVEST. XIX. How the Lord will no more curse the earth. Vers. 21. I Will not henceforth curse the ground any more for man's sake, etc. 1. The Lord speaketh not generally of all kind of cursing the earth: for those curses which are upon the earth for man's sin, Gen. 3.17.4.12. are not taken away: but he meaneth this particular curse by waters, that all flesh shall no more perish by them: as is showed, cap. 9.21. for the world notwithstanding shall be destroyed by fire. 2. Where it is added as a reason, for the imagination of man's heart is evil, etc. it is not to be taken as Rupertus collecteth: that God will spare the earth, and beasts, because man is subject to sin: but the promise is made specially for man. That seeing he is by nature subdued to sin, he is to be pitied, and not for every offence according to his deserts to be judged: for then the Lord should continually overflow the world, Calvin. 3. And whereas this reason is given why the Lord would destroy the world, Gen. 6.6. because the imaginations of his heart were evil: it may seem strange, that the same cause is alleged here, why from henceforth the Lord would spare the world: therefore this is here added, to show the original beginning of this mercy, not to proceed from man, who is altogether corrupt by nature, but from Gods own gracious favour, Mercer. 4. Further, whereas it is said, God said in his heart, How man's thoughts are evil from his youth. this was not only secretly purposed by the Lord, not uttered, but either revealed to Noah as a Prophet, or to Moses the Writer, as some Hebrews: but it is clear, that the Lord thus spoke to Noah, who is said thus to speak in his heart, as taking counsel and deliberation with himself, Mercer. 5. From his youth: not only from his youthful estate, which age is more prone unto sin, committing the same with rage and violence, as Tostatus: or when man beginneth to have use of reason, and freewill, as Rupertus. But man's thoughts are evil, even as soon as he is able to conceive or think any thing; yea our nature is evil from the cradle, Ambr. lib. de No & arc. c. ●●. Calvin. Though as Ambrose well saith, crescit cum aetatibus culpa, as age groweth, so sin increaseth. QVEST. XX. How the seasons of the year are promised always to continue. Vers. 22. SOwing time and harvest, etc. 1. The Lord doth not promise that for ever these seasons of the year shall continue: for after the end of the world they shall cease. But all the days of the earth: that is, so long as the earth continueth in this state, Muscul. 2. Neither is this to be understood of every particular Country: for sometime and in some place, it falleth out through the just judgement of God, that there is neither seed time nor harvest, as it happened under Elias, 1 King. 17. But it is referred to the general condition of the whole earth, wherein there shall be a perpetual succession of these seasons. 3. The year is not here divided into six parts, as the Jews imagine, giving unto each part two months: but Moses divideth the year according to the popular estimation, into two parts, cold and heat, Summer and Winter: and by seed time and harvest, are understood the benefits that arise unto men by the season of the year, Luther, Perer. Mercer, or by them the two other parts of the year are employed the Spring and Autumn. 4. Further it is said, day and night shall not cease: not because there was no distinction between the day and night during the time of the flood, as some Hebrews: for we see that Noah accounted the days, when he sent out the Dove, which could not have searched about in the dark: but there was not such apparent distinction of the day and night, as before: the whole frame of the world being then out of course. Like as when the sky is darkened in Sea tempests, as Act. 27.20. neither Sun nor Stars appeared in many days: the Sun and Stars than kept their course, but not to any such use of the inhabitants of the earth. And this is to be understood generally for the continuance of day and night in the whole earth: for in particular places the night may be altered, as in Egypt, and the day, as when the Sun stood still in the times of josua, Mercer. 4. Places of doctrine. 1. Doct. Nothing acceptable to God without faith. Vers. 21. ANd the Lord smelled a savour of rest, etc. Because Noah offered up his sacrifice in faith, therefore it had a pleasant smell before God: whereby it is evident, that all service which is offered unto God being not mixed with faith, doth stink before him: sic Oecolampadius. 2. Doct. Original sin not by corrupt imitation. Vers. 21. FRom his youth: this place directly proveth original sin, against the Pelagians: who denied it to be a depravation of our nature, but a corrupt imitation: but here we see, that even in the very youth and first age of man, when he is not yet so apt to imitate, there is evilness and corruption in the heart: as it is in the Proverbs, 20.11. a child is known by his doings, whether his work be pure or right. 3. Doct. Excommunication how to be used. Vers. 21. I Will no more curse the earth, &c, neither will I from henceforth smite, etc. Here cursing and smiting go together; first God curseth, than he smiteth: after this rule none ought to be smitten by the spiritual censures of the Church, but such as stand first accursed before God: not as the Pope smiteth with his thunderbolts, even those, that are the faithful servants of Christ: but the Wise man saith, that a curse causeless shall not come, Proverbs, 26.2. 4. Doct. The seasons of the year from Noah's time. Metamorph. 1. Vers. 22. Could and heat shall not cease, etc. That therefore is but a fabulous conceit of Ovid, that in Saturn's time it was a continual spring: for we see that even these seasons of Winter and Summer began under Noah. 5. Places of confutation. 1. Confut. The Latin translation corrupt. Vers. 7. WHereas the Latin text readeth, that the Raven went out and returned not again: whereas the true reading is, Bellarm. lib. de Verb. D●i. cap. 3. that the Raven went, going forth and returning, Bellarmine would excuse it thus; that the Latin text in sense agreeth with the Hebrew: for the Raven returned to the Ark going and coming, but not into the Ark to Noah. 1. But Bellarmine might know, that there is difference between a Translator, and an Interpreter, the one followeth the sense, the other should keep the very words and sense withal. 2. And as here the Latin varieth from the words, so vers. 21. it leaveth the sense, for whereas the Hebrew readeth, the thought of man's heart is evil, etc. the Latin doth mitigate the speech, and saith, prone to evil, such liberty that corrupt translation taketh, (which they make authentical) to chop and change the original text: As likewise in the fourth verse, for the 17. day of the month, the Latin readeth the 27. day. 2. Confut. God created nothing evil. Vers. 21. THe imagination of man's heart, jetser, figmentum, the frame or fashion of man's heart, etc. which must be understood not Passively, for that frame of the heart, which was created of God, for that is good: but Actively, for that which the heart of man imagineth and frameth it to itself: which is called the imagination and framing of the thoughts, Bellarm. lib. 5. the s. great. c. ● Original sin not a substance chap. 6. vers. 5. and that is evil: wherefore this place neither giveth any advantage to profane persons, to conceive of God, as though he were Author of evil, for the heart as it is created of God is good, the substance thereof is of God, the evil quality thereof is of the corruption of our own nature: neither doth this place serve to uphold Illyricus conceit, that original sin should be a substantial thing. 6. Places of exhortation and moral use. 1. Moral. Compassion toward the creatures. Vers. 1. GOd remembered Noah and every beast, etc. God's merciful providence appeareth, that watcheth not only over men, but over the inferior creatures, for man's sake: according to the Psalm 36.6. Thou O Lord savest man and beast: whereby man is taught to be like to his Creator in compassion, to extend mercy even unto the bruit beasts: as the Wise man saith, a righteous man regardeth the life of his beast, Prov. 12.10. Xenocrates an Heathen Philosopher is commended for his pitiful heart, who succoured in his bosom a poor Sparrow, that came flying to him, pursued of an Hawk, and afterward let the bird go away, saying; Se supplicem non prodidisse, that he had not betrayed his poor suppliant. Aalian. lib. 13. the 〈◊〉 2. Moral obser. Obedience. Vers. 14. THen God spoke to Noah: the earth was now perfectly dry, and Noah might have gone out if he would, but he waiteth upon God, that as he entered into the Ark by his appointment, so he will not go forth without his commandment: so Ambrose noteth well: siccata erat terra, exire potuit No de Arca, etc. sed justus nihil sibi arrogat, se totum sed divino committit imperio; Lib. de No & arc. c. 11. the earth was now dried, Noah might have gone forth, but the just man doth arrogate nothing to himself, he wholly committeth himself to God's commandment. By this we are taught obediently in all our ways to depend upon God. 3. Moral obser. Thanksgiving for benefits received. Vers. 20. HE offered burnt offerings: to testify his thankfulness to God, for this his great deliverance: so the godly are taught for all the benefits, which they receive, to yield due thanks unto God, and acknowledge him only the author and giver of them: as David saith, What shall I render to the Lord for all his benefits? etc. I will take the cup of salvation and call upon the name of the Lord, Psal. 116.12. CHAP. IX. The Method and parts of the Chapter. IN this Chapter two principal things are declared: 1. The restoring of the world, and renewing of God's covenant, vers. 1.10. 2. The infirmity of Noah in being drunk, and such things as accompany the same, from vers. 20. to the end. In the first part the covenant is renewed with mankind, from vers. 1. to 8. then with all flesh, vers. 8.10.20. In the covenant made with man, four things are expressed, his multiplication, vers. 1. domination and rule over all creatures, vers. 2. sustentation and food, vers. 3. preservation, in providing that man's blood be not shed: God will require it at the hand both of beast and man, vers. 4, 5, 6. In the general covenant made with all flesh: first, there is the promise, that all flesh should not be rooted out by the waters, vers. 10, 11. then the sign and token thereof; the bow in the cloud: which shall be ● sign between the Lord and the world, that it shall be no more destroyed by water. And this is repeated four times, from vers. 13. to 17. for the better assurance of it. In the second part, first Noah's infirmity is described, with the occasion thereof, his drinking of wine, vers. 21, the effects thereof, his nakedness, 21. Secondly, the behaviour of his sons: undutiful of Cham, vers. 2●. reverence toward their father in the other two, vers. 23. Thirdly the verdict and sentence given by N●●h by way of prophecy upon his sons: his cursing of Canaan of Cham, 25. his blessing of Sem chiefly, vers. 26. and of japheth next, vers. 27. 2. The grammatical sense. v. 3. Everything that flieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. everything that creepeth. reptile: T.P. every thing that moveth H.C. B.G. heb. remes: S.c. that moveth or creepeth 4. Flesh in the blood of life. S. flesh with the blood. H. with the life and blood. Ch. with the the life, which is the blood: caet. heb. with the life, and the blood. H. a●t. 5. At the hand of man, which shall shed the life of his brother. Ch. at the hand of a man's brother. caet. 6. With witnesses by the sentence of the judge, shall his blood be shed. Ch. for the blood of ma●, 〈◊〉 Ch●●ter H. det. H. al. his blood shall be shed. S. his blood shall be shed. H. by man shall his blood be shed. T.P.B.G. sic hebr. 7. Ingredimini, walk upon she earth. H. replenish or grow plentifully in the earth: caet. hebr. sharatz. to multiply in abundance. Rule over the earth. S. replenish or increase in the earth: cat. hebr. rabbah, signifieth to multiply and to be great. Diu. si▪ 10. From all that goeth out of the Ark. S. from all that goeth out of the Ark, with all the beasts of the field. caet. S. det. 11. To destroy all the earth. S. to destroy the earth. cat. 13. Between my word and the earth. Ch. between me and the earth. caet. I do set. S.B. I will set: S. ad. mutat. temp▪ Ch. ad. C.S.c. H. I have given or set the bow. T.P.G. sic heb. 16. Between me and you. S. between the word of God and every living thing. Ch. between God and every, etc. caet. 24. When he had learned. H. he knew what, etc. caet. H.r. His lesser son. H.C. younger. S.B.G. minimus, his youngest son. T. heb. chatan parvus, little. T. r. diu. sig. T. r. Ch. ad. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a domestical servant. S. a servant of servants: caet. 27. God shall enlarge japheth. H.S.C.P.G. peswade japheth: alliciet. T.G. pathah, signifieth to enlarge and persuade: let his glory dwell in the tents of Sem. Ch. 3. The Explanation of doubts. QVEST. I. Of the benediction of increasing and multiplying after the flood. 1. GOd said to No and his sons bring forth fruit. 1. Though the Scripture make no mention of any sons that Noah begat after the flood, yet this benediction belongeth also to Noah, because he is increased in his sons, Luther. 2. This blessing doth properly and especially appertain to lawful marriage, though there be a kind of obscene fecundity also in unlawful copulations, for God speaketh to Noah and his sons, Calvin. 3. This increasing, though by God's blessing is extended to other creatures, yet it is specially directed unto man, for whose cause other creatures are multiplied: 4. In that this blessing is rehearsed again, Diodorus, lib. 3. extesin. vers. 7. it showeth the certainty of it, and the mighty increase of mankind after the flood: for it is recorded, that within three hundred years, Ninus King of the Assyrians, had an army of seventeen hundred thousand footmen. QVEST. II. How man hath yet rule and dominion over the creature. 2. ALso the fear of you, etc. 2. Those three privileges which were given unto man in his creation: of increasing and multiplying, Gen. 1.28. of his rule and dominion over the creatures, ibid. of his food and sustentation, vers. 29. are here renewed in these three first verses, though not in that integrity and perfection: for the generation of man is with much difficulty and peril: his dominion over the creatures much impaired: his food more gross, and with greater care provided. 2. Yet man retaineth still his dominion and sovereignty over the creatures, though not so absolute, as Adam had it: first we see though the savage and wild beasts have cast off man's yoke, yet such as are more necessary for man's use, as Oxen, Horse, Sheep, remain in subjection still: secondly, even the wild and unruly beasts are tamed by the wit and industry of man, jam. 2.8. and the hand of man worketh many engines and instruments whereby they are taken and subdued: as here fitly they are said to be delivered into the hand of man: thirdly, though God do often punish man's disobedience by the cruel beasts (which is one of the four great plagues, Ezek. 14.21.) yet are they restrained by the power of God, in that they overrun not the earth to destroy man, and partly they do retain a natural fear and awe of man, whom willingly they use not to assault, but either provoked, or constrained by famine, or fearing some hurt to themselves. QVEST. III. Whether flesh were eaten before the flood. 3. EVery thing that moveth shall be meat for you. 1. Some think that flesh was not eaten before the flood in the families of the righteous, Mercer. 2. Some, that the eating of flesh was not at all in use before the flood: which is the opinion of Lyranus, Tostatus, Vatablus. But the liberty of eating of flesh is not here first granted, it is only renewed. 3. Neither is their opinion to be approved, which think, that the eating of flesh was permitted before the flood, but yet not used among the faithful: of ●hich judgement seem to be Theodoret, and Thomas Aquinas: for to what end should the faithful restrain themselves of that liberty which God gave them? Theod. qu. 55. in Genes. Thom. in 14. ad Rom. super illa, qui infir●●iolus manducet. Domin. lib. 5. de instit. q. 1. art. 1. 4. Neither yet do we think that the eating of flesh was their usual food before the flood, as it is now, as seemeth to think Dominicus à Soto, a Popish Writer for when as yet the earth and plants were not corrupted by the flood, but retained their natural force and vigour, they yielded more sufficient nourishment, so that the eating of flesh was not then so necessary: and as the more delicate use of some plants, as the use of Wine by Noah was brought in afterward: so much flesh of fowls and beasts did grow in request after the flood, which was not covered before. 5. Wherefore the sounder opinion is, that not only the eating of flesh was permitted before the flood, but used not only among the profane race, but with the faithful, though with greater moderation. Our reasons are these: 1. Because there is made no new grant, neither in this, nor in the rest, as of multiplying and bearing dominion, etc. but only the ancient privileges granted to man, confirmed. 2. The distinction of clean beasts, which it was lawful for them to eat, and the unclean, whereof they might not eat, Levit. 13.8.3. Calvin. in 9 Gen. It is evident by the oblation of Abel, who offered the first fruit of his sheep, and the fa● of them: but it had been no praise to Abel, to offer the fatlings, if he used not to eat of them: it had been all one to God, whether to offer lean or fat: but herein Abel is commended, because he preferred the service of God before his own private use: and therefore justinus well collecteth, Si an●e posuit Abel utilitatis●a Deum, non dubium quia solitus fit ex labore suo utilitatem percipere: If Abel did prefer God before his profit, Quest. orthod. ●19. certainly he did reap profit of his labour: and to the same purpose he allegeth that saying of the Apostle▪ Who feedeth a flock, and eateth not of the milk thereof, 1 Cor. 9.7. and by the same reason also of the flesh thereof. 4. In that express mention is here first made of eating of flesh, it is not, as one well resolveth, quantum ad usum, in respect of the use, sed quantum ad necessitatem, in regard of the necessity. The food of flesh began now to be more necessary, Cajetan. in 9 cap. Gen. because the plants and herbs had lost the first natural vigour and strength. QVEST. FOUR Wha● the meaning is of eating the flesh with the life or blood. 4. But flesh with the life thereof, that is, the blood, etc. 1. This word anima, in Hebrew nephesh, translated life, is taken four ways in Scripture: first, for man, as the soul that sinneth, shall die, Ezek. 18. Secondly, for the reasonable soul: fear not those that can kill the body: but cannot kill the soul, Matth. 10. Thirdly, it is taken for the inferior part of the soul, that is, the affection: as thou shalt love the Lord with all thy heart and soul, Matth. 22. Fourthly, it is taken for the life: as a good shepherd will lay down his life for his sheep, joh. 10. and so it is taken in this place: for the blood is the seat and chariot of the life, and vital spirics. 2. These words are neither figuratively taken, as Eugubinus thinketh, for the shedding of man's blood: because he that killeth a man, seemeth to devour his flesh: for in this sense the words should have no coherence at all with the former verse: and where words may be taken in their proper sense without any inconvenience, a figure is not to be enforced: neither is it all one to eat flesh with the blood thereof, and to eat things strangled, as Chrysostome collecteth: Hom. 27. in Gen. for the Apstoles distinctly speak of blood and things strangled, Act. 15. Neither is the eating of live flesh here only prohibited, as Cajetanus conjectureth: or of hot blood, as Mercer. for from this brutish kind of food, the very nature of man abhorreth, and therefore it needed not so especially to be provided for by precept. But here generally the eating of the blood with the flesh is forbidden: whether together with the flesh alive or dead, or separated from the flesh, as to drink it, or to eat it as now the use is in confected meats. QVEST. V. Wherefore the eating of blood was prohibited. NOw whereas the eating of blood was forbidden, both before the Law, and under the Law, Levit. 17. and after the Law in the beginning of the Gospel, Act. 15. it shall be profitable to consider the causes of this prohibition. First, it was forbidden before the Law: 1. Not so much for decency and comeliness, or for that blood is a gross and heavy food: 2. But either that aforehand by these ceremonial precepts men's minds might be prepared the better to bear the yoke of the Law, which afterward should be promulgated. 3. Or rather that by this precept of abstaining from blood, Hom. 27. in Gen▪ men might be the more terrified from the shedding of man's blood: sic Chrysost. Secondly this law was revived, Levit. 17.11, 12. whereof two reasons are given: one civil, because the life of the flesh is the blood: that they should forbear from all show of cruelty, and so much the more detest the shedding of man's blood: the other religious, because I have given the blood to offer at the Altar: the blood, the organ of life, is holy unto God the Author of life and therefore they should not pollute or profane it by devouring thereof. Thirdly▪ the Apostles did forbid the eating of things strangled, and blood: 1. Not because among the Gentiles, suffocated things were held to be the food of evil spirits, as Origen writeth: Lib. 8. co●t. C●●s. for it is not like that the Apostles would ground their decree upon such heathenish fantasies. 2. Neither by blood is homicide forbidden, and by things suffocated unclean, as some think: for the Apostles would not use obscure and mystical terms in their decree: and these things were already provided for by law among the Gentiles. 3. Neither did the Apostles forbid these things only to restrain intemperancy: for many kinds of food are more delicate and to be defi●ed, than these. Of the Apostles prohibition of abstaining from things strangled. 4. But Augustine showeth the true cause of this prohibition: Qu●dideo f●ctum est, quia el● gear voluerunt Apostoli pro tempore rem facilem etc. This was decreed because the Apostles for a while would choose some easy thing, not burdensome to the observers, which the Gentiles might observe in common with the jews, etc. Thus Augustine disputing against Faustus. This the Apostles did only for a time, lest the believing Jews, who could hardly all at once be removed from the legal rites, might have been offended at the liberty of the Gentiles: but now this cause being removed, and there being no such fear, this decree also is expired. QVEST. VI How this prohibition dependeth of the former verse. Vers. 5. FOr surely I will require your blood, etc. 1. Which words are neither an exposition of the former verse, as Eugubinus, who by the eating of flesh with the blood, understandeth figuratively the shedding of man's blood. 2. Neither is the Hebrew ache, to be read as an adversative, as Paulus Burgensis readeth, veruntamen, notwithstanding: as though the sense should be this; though ye are permitted to shed the blood of beasts, yet it is unlawful for you to shed the blood of man. 3. Neither is this another exception, concerning man's food, as Cajetan, that as before the blood of beasts is excepted, so here humane flesh: that if it be not lawful to shed the blood of man, neither is it to eat his flesh, which first must be killed before it be eaten. 4. Neither need there to be here understood any sentence, as this; I will not have you to shed man's blood, and then this to follow as a reason: for this prohibition to shed man's blood, followeth directly in the next verse. 5. But this word translated (for) may be read as a causal: why God would have them abstain from all cruelty or savage behaviour in eating of the blood of beasts, that they should have a greater detestation of the spilling or shedding of man's blood, Perer. Mercer. QVEST. VII. How God will require the blood of man at the hand of beasts. Vers. 5. AT the hand of every beast. 1. Rupertus by beast, understandeth the Devil, that shall answer for the death of men's souls: but Moses here directly speaketh of the bodily life, which is in the spirits and blood. 2. Neither by beasts here are understood cruel and bestial men: for it followeth afterward, a● the hands of man will I require it, etc. 3. Neither doth Moses insinuate the death of martyrs, which were exposed to beasts: for which the persecutors shall answer for, that did cast the Saints before the beasts. 4. But here is shadowed forth that Law, which was afterward published, that even the beast that killeth a man should be stoned, Exod. 22. QVEST. VIII. How his blood shall be shed, that sheddeth blood. Vers. 6. BY man shall his blood be shed. 1. Some read in homine, and refer it to the first clause, He that sheddeth man's blood in man, as they which are strangled, have their blood shed as it were in them, sic Tostatus: but in this sense, one kind of murder only should be prohibited. 2. Some read in homine, against man: that is in despite of man, Cajetan. 3. But the best reading is per hominem, by man: and to refer it to the last clause, by man shall his blood be shed: that is, by the Magistrate: as the Chalde interpreteth, by witness by the sentence of the judge: for it should seem, that before the flood there was no law made, nor power given to man to punish murder: as Adam proceeded not against Cain, that killed his brother Abel, Mercer. 4. And this must be understood, not the facto, sed de jure & merito; not of the fact: for many times murderers escape, but of the right and due desert of murderers, that they are by God's Law worthy of death: and many times where the law of man faileth, that such are not executed, God's vengeance overtaketh them: such are either slain in battle, or by the hands of other, or by some other means: as it is in the Psalm, men of blood shall not live half their days. Psalm. 55.24. Calvin. QVEST. IX. That man's life should be preserved because of God's image. IN the image of God, etc. 1. Hence it followeth not, as Oleaster collecteth, that the image of God is in man's body, because the image in the soul cannot be by the kill of the body destroyed: for the reason concludeth well, though this image of God be not in the body, yet because the body is the Tabernacle of the soul, and beareth that, which beareth the image of God, it ought for that cause to be reverenced: and yet the image of God though not originally or principally, yet by the consequent and effects, is expressed and shineth in some sort in man's body: in that it is made upright and aspiring to celestial things, and so suitable to the soul, and in regard that into the hand of man. God hath delivered the rule and dominion of the creatures, cap. 1. vers. 28. 2. Though the image, wherein man was created, be much decayed and impaired, yet some part thereof remaineth, for the which the life of man should be spared and preserved, Calvin. 3. And if for this reason the life of any man whatsoever should be regarded, much more the life of Christians in whom this image is renewed in Christ, Muscul. QVEST. X. Of the Rain Bow. Vers. 13. I Have set my bow in the cloud, etc. 1. Neither Ambrose conceit can be admitted, who understandeth not here the visible Rainbow in the clouds, but the invisible power of God, whereby he sometime intendeth, Cap. 17. lib. de Noah & arc. Rainbow was before the flood. Gloss. interlinear. in 2 Gen. vers. 13. sometime remitteth his judgements, as a bow is bend, and unbent again: But this collection is contrary to the text, which saith; The Bow shall be seen in the cloud, vers. 14. 2. Neither is their opinion found, that think there was neither rain no● Rainbow before the flood: for how could the plants and fruits of the earth have been so many years preserved without rain: so than the Rainbow was before the flood, but it began only now to be a sign of this covenant between God and man: as the Lord chooseth sometime natural things for signs, as Bread and Wine, and Water in the Sacraments, Mercer. 3. Neither is the opinion of some Hebrews to be admitted, that think the Rainbow to have been before the flood: but than it appeared in the clear air, now in a cloud: for the iris or Bow can have no existence or being, Thom. quodlibet. 3. artic. 30. The Rainbow 〈◊〉 natural sign that there shall be no flood. but in a dewing or stilling cloud, Mercer. 4. Neither is Thomas Aquinas judgement and Cajetanus sound, which think that the Rainbow is partly a natural sign, that there shall be no flood: because the Rainbow showeth not, but when the clouds are thin and dispersed, whereas thick and black clouds engender inundations: for the causes of the general flood were not natural, and God without the clouds, by the overflowing only of the waters could drown the world: and beside, if the Rainbow were a natural sign, then before the flood came it might have prognosticated so much: but than it should have been a lying sign: for, notwithstanding the Rain bows often appearing before the deluge, (as it is like) the flood came. 5. Though the Rainbow be not a natural sign, but voluntary, depending upon the will and institution of God: yet notwithstanding hath it some agreement with that which it is made a sign of; Sc●liger. cont. 〈◊〉 exercit. 80 A●●●t. se●m. 13. problem. 〈◊〉 l●b. 1●▪ c 24. 〈◊〉 opinion 〈◊〉▪ that thi●ke there sh●ll be no Rainbow 40. years before the end of the world. Of the mystical signification of the Rainbow. like as baptism in the flesh hath some resemblance of the soul▪ so the Rainbow is a fit and convenient sign to portend no inundation likely to follow, because it is ordinarily a sign either of fair weather, or of no long rain. And it hath been observed, that a Rainbow in the morning betokeneth showers, in the evening fair weather: Beside the Rainbow is found to be wholesome to plants and herbs, that where it lighteth it giveth them a more pleasant, and a fragrant smell: as Aristotle and Plin●e write, and therefore fitter in this behalf to be a sign of grace and favour. 6. Further, their imagination is fond, that think there shall be no Rainbow 40. years before the end and destruction of the world by fire: because the air say they, must be a long time before prepared by a continual dryness for that combustion: As though God cannot at once make the world combustible, as the rain and floods were gathered together speedily for the inundation: further, if there should be no rain for forty years before the end of the world, how should the fruits of the earth be preserved: great famine and misery must needs follow in the world: whereas it seemeth at the coming of Christ, there shall be pleasant times and full of mirth, wherein they shall eat and drink, marry, and be given in marriage, as it was in the days of Noah, Matth. 24.7. Lastly, Rupertus opinion wanteth sufficient ground, who applieth this covenant signified by the Rainbow wholly unto Christ, and maketh it altogether mystical: we deny not but that the Rainbow being a sign of temporal benefit, may be a type and figure of God's everlasting mercy in Christ, as Revel. 4.3. the throne of God is described having a Rainbow round about it: yet it is evident, that God covenanteth here with Noah for this temporal benefit, and with all other creatures and living things, to whom the spiritual covenant in Christ appertaineth not. And whereas other mystical significations are made of the Rainbow: as that the two colours of water and fire in the Rainbow, the one blue, the other red, do betoken the baptism of Christ by water and fire: and the two judgements of the world, the one already past by water, the other to come by fire, these applications and the like, are witty rather and pretty, than wise and pithy. 8. Further, Gregor. hom. 8. in Ezech. whereas other covenants are made with condition of obedience, this covenant is absolute, that howsoever men's wickedness may deserve other particular punishments, the Lord will not any more destroy the world with water. 9 This covenant the Prophet saith was made with an oath, Isay 54.9. and yet no oath is here expressed, because the word of God is as sure and steadfast as an oath, Reconciliation How this covenant was made with an oath. Whether the covenant were made only with Noah▪ as the Lord is said to have swore to Abraham concerning the multiplying of his seed, Exod. 32.13. and yet no oath is mentioned, where that promise is made, Gen. 12. and 15.10. Ramban noteth, that the Bow being turned with the ends downward, and the back to heaven, therein is a sign of mercy: for he that shooteth arrows, holdeth the back of the Bow from him. 11. The Jews when they see the Bow, go forth and confess their sins, and will not look upon it with their eyes: such superstition we allow not: but it were mere, that the sight thereof would put us in mind of God's great mercy in sparing the world. 12. This speech of the Lord concerning the heavenly Bow, was neither uttered to Noah alone, and by him to his children, as some think, or to Sem only and japheth of his sons, but to I'm with the rest: whose sin yet appeared not, and this being a temporal blessing, as wicked Cham was a partaker in it, so the covenant might be made with him, seeing that therein even other creatures also are comprehended, ex Mercer. QVEST. XI. How Gods is said to remember. Vers. 15. THen will I remember my covenant. 1. Not that God need to have any thing to put him in remembrance: but either thereby is meant, that God will never forget his covenant, in that it shall appear by the effects, that God thinketh of his covenant to perform it: or rather it is referred to the faith of men, that they shall well perceive, that God is faithful in his promises, Calvin: so that God is said to remember, because he maketh us to know and remember, Chrysostome. Hom. 17. in Gen. How it is called a covenant. 2. Here it is called a covenant in a large sense, for properly a covenant is not without a contract, sine dato & accepto, a promise and a condition: but such a covenant is not here made, which is extended to the bruit beasts: it then here signifies, the absolute disposition and gracious purpose of God toward man and all flesh, for their preservation, Tremel. QVEST. XII. Whether Noah had more sons beside the three that are named. Vers. 18. THe sons of Noah going forth of the Ark, etc. Berosus Annianus thinketh, that Noah begat other sons after the flood, to the number of thirty, which were called Titanaes', of their mother Titaa, and that one Tuisco the father of the Germans, was the fourth son of Noah, Muscul. But all these are fables. 1. Because it it like that Moses would have made some mention of those sons, at the least in general, as of the other Patriarches before the flood, they begat sons and daughters, Genes. 5.2. The text saith, that of these three the whole earth was overspread, vers. 19 But if there had been other sons, they also should have increased. 3. It need not be marvelled that Noah lived 350. years after the flood, and begat no children: for all this was the time of his old age, and Noah being 600. year old, was not so apt for generation. QVEST. XIII. Why mention is made of Canaan. ANd Cham was the father of Canaan. 1. Mention is not made of Canaan the son of Cham, and the rest of Noah's sons children omitted, hom. 28. in Gen. Canaan not borne in the ark. to note the intemperancy of Cham (as Chrysostome thinketh) because he begat him in the Ark: for that is not like, that Canaan was borne in the Ark: both because mention is made only of Noah and his wife, and his sons, and their wives, that came out of the Ark, eight persons in all, Gen. 8. ver. 16. as also seeing Canaan was the youngest of Cham's sons, Gen. 10.6. it would follow that the three elder sons, Cush, Misraim, Pu●, being borne before Canaan, and so before the flood, should have entered into the Ark contrary to the Scripture, which remembreth but eight persons to have been saved in the Ark. 1 Pet 3.20. 2. Neither as Ambrose conjectureth, de N●● & ar●▪ c. 18. is Canaan mentioned to exaggerate Cham's disobedience, that having a son to whom he was father, did forget his duty to his father, and therefore was justly punished with a wicked son. 3. But this seemeth to be the reason Moses applieth the story to his times, when as now the Israelites were going to possess the land of Canaan, that they might know, that now was the time, when the curse of Canaan and his posterity should take place: sic Muscul. QVEST. XIV. Whether Noah was the first inventor of Wine. Vers. 20. Noah planted a vineyard. 1. Noah is said to be a man of the earth, not because he was a great man, or lived in the field without Cities, as Ramban, but because he delighted in husbandry. 2. If it be asked whence Noah had these Vine-plants; either as Ambrose thinketh, Ambr. ibid. ca▪ they sprouted a fresh out of the old roots, or as Tostatus, the earth might bring forth wild Vines of it own accord, which by Noah's husbandry are made fertile: some of the Hebrews think, he might keep them in the Ark. 3. And mention is made rather of Noah's planting of Vines, than sowing of Corn, wherein he no doubt was occupied also: not because the invention of things necessary he would leave unto God, and of things for pleasure unto man, as Ambrose supposeth (for there is no doubt, but that Wheat was in use before the flood) but for that it ministereth occasion to the story following. Ambr. ibid. 4. Neither hath it any ground, that there was no use of the Vine before the flood, when as they were given to such sensuality and pleasure: but that Noah brought the grape to more perfection, (and therefore it is said he planted a Vineyard, not Vines) to make drink thereof, which might be otherwise used before: and herein Berosus conceit is not much to be misliked, janus whence derived. that Noah was called janus, because of the invention of Wine, which in Hebrew is called Iaii●●. QVEST. XV. Of Noah's drunkenness. Vers. 21. HE was drunken, and uncovered, etc. 1. Though Noah's drunkenness may have some excuse, as in that being an old man, and unaccustomed to this kind of drink, and being ignorant of the force and nature thereof, 〈◊〉 in experientia pr●fecta est ebrietas No, non ab intemperantia. Theodor. qu. 65. in Gen. he was the sooner overcome, yet it can have no just defence. 2. For Noah was so oppressed and intoxicate, that he forgot himself, as a man for the time not regarding comeliness: for he lay uncovered, not as Aben Ezra thinketh, by Canaan's means, but by his own negligence and oversight, and that in the midst of the tent, as it were in the floor and pavement: some Hebrews say, that it was in his wife's tent, to whom he went in: some think again, that his wife was not living, because she would have covered his nakedness: but these things are uncertain, ex Mercer, 3. Wherefore the simplicity of the divine story appeareth, that concealeth not the infirmities of the most perfect men: that by such examples we should rather take heed: for if the strong may be thus overtaken, how much more circumspect ought the weaker sort to be. QVEST. XVI. Of Noah's nakedness. ANd was uncovered. 1. Adam and Eve were naked and uncovered in Paradise, and were not ashamed, because as yet they felt not the rebellion of the members, a just recompense of man's rebellion and disobedience to his Creator. 2. But now man is ashamed of those parts, rather than any other: because whereas other parts, even in the heat of man's affections, a voluntate moventur, are not moved without the will of man, Lib. 1●. de civet. d●i. c. 17.19. but as Augustine saith, Gentalia lib●do juri suo mancipavit, & potestati voluntaris ●rip●it: lust hath subdued those members to itself, and taken them from the power of the will. 3. Hereof it is, that even the barbarous nations, that only have nature to guide them, do yet cover and hide their secret parts. It was therefore so much the greater shame for Noah, so reverend a Patriarch, so undecently to lie uncovered. QVEST. XVII. Of Cham's son. Vers. 22. ANd when I'm the father of Canaan saw, etc. 1. Theodoret noteth out of the opinion of a certain Hebrew, that Canaan first saw Noah thus lying uncovered (and therefore he is named with his father) and told his father, who chideth not his son for it, but desireth to see the same ●ight also. This might be one step of Cham's profaneness. 2. To let pass either the opinion of some Hebrews, as Rabbi Levi reporteth, that Cham did cut off his father's privy parts, as the Poets feign of Saturn, Sup 9 cap. Gen. or that of Berosus, that I'm being given to Magic (who in stories is called Zoroaster) did impudently handle his father's privities, and enchanted them, that he was ever after unapt for generation: we need not devise any such matters to exaggerate Cham's disobedience: it was great enough, as it is here described. 3. These than were the degrees of Cham's sin: 1. that he doth not ignorantly, or by chance, but wittingly g●ze upon his father's secrets. 2. He doth it to his father, to one by whom he was not only begotten, but for his sake preserved in the Ark: and being the youngest son, and so much the more beloved of his father, his disobedience was so much the greater, as Absaloms' rebellion was against David, Muscul. 3. Himself not a child, but now above an hundred year old, Calvin. 4. Neither is he content thus to disport himself, but he telleth his brethren, thinking to corrupt them also, to deride their father. 5. He rejoiceth in his father's fall, and as Ambrose saith, improbe laetatur affectu, he wickedly pleaseth himself: de N●e & arc. c. 30. as the ungodly do rejoice at the fall of the godly. Like as Vultures, ad ●als olentia feruntur, as Basil saith, do pass over sweet meadows, and pleasant places, and light upon carrions; so the wicked delight in the beholding of things that are evil and uncomely. 6. Berosus writeth of Cham, that he was after this given over to all lewdness, corrupting mankind with his evil manners: and taught them, by his own example, approving the same, that it was lawful, as the wicked use was before the flood, to lie with their mothers, sisters, daughters, with the male, and bruit beasts, and therefore was cast out from his father, The wicked life and behaviour of Cham. and dwelled in Egypt, where he was made a God under the name of Saturn, and they built him a City called Chemmin, that is, the City of Cham, the Inhabitants whereof were called Chem●nitae. ●erer. QVEST. XVIII. How Noah know Cham's son. Vers. 24. Known what his younger son, etc. 1. He neither needed any revelation to know this thing, as Elizeus descried Gehezi his corrupt dealing: neither is it like that Sem and japheth did voluntarily declare their brother's fault to their father, for fear of grieving him. But it is most like, that Noah espying his son's garment upon him, did question with his sons, and so learned the truth. Muscul. Mercer. 2. This younger son was not Chanaan, as Theodoret thinketh: Whether I'm the youngest son. De No & arca c. 31. Chrysost. hom. 29. in Gen. nor is he called the younger, not in years but in manners, as Ambrose: neither as Chrysostome, that he was indeed elder than japheth, but lost his eldership, because of his sin, as Reuben did: neither is he called the younger only comparatively in regard of Sem, as Perer. neither is it like that Sem was the youngest, as some Hebrews conjecture, but preferred before the rest, because of his holiness, and great prerogatives, as of whom descended the patriarchs, Kings, and Prophets: but Cham was indeed the youngest of the three, as shall be further showed in the explanation of the 10. chap. v. 21. QVEST. XIX. Why Canaan is accursed by name, rather than Cham. Vers. cursed be Canaan, etc. 1. It is not like that Canaan, was yet unborn as Origen & Ambrose think, when this curse was pronounced. 2. Neither that he was the eldest son of Cham, Orig. hom. 20. in Numer. Amber. de No●. & arc. c. 30, the rest of his sons being yet unborn: Ramban. 3. Neither is this an imprecation, but a prediction of that, which was to come. Theodoret: Calvin. 4. Canaan is accursed, not Cham, not for that Canaan first saw his father's wickedness, Theodoret: or because of God's favour towards Cham in preserving him in the Ark, as some Jews think: nor yet lest that, if Cham had been named, his whole posterity should have been under this curse, whereas Canaan only standeth under it. Perer. for the whole lineage of Cham stood accursed: But Cham's son is noted, not the father, both to show the greatness of his sin, Ambr. ibid. whereby the punishment was derived also to his posterity. Calvin. And to declare that Canaan, following his father's ungodly steps (who was partaker with him deriding Noah. Mercer.) was also worthy of the same malediction Ambrose, ibid. As also Canaan is singled out from the rest of Cham's sons, by the spirit of prophecy, whereby Noah foresaw the wickedness of that nation, and now the time was come, when the event was to answer the prophecy in expelling the Cananites, and making them servants to Sems' posterity. Calvin. As also hereby we are given to understand, as Gregory well noteth, in that Cham sinning, Canaan is cursed, Greg lib. 26. Mo●al. quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur: that wicked men's sins go a while unpunished, but they are afterwards met withal. QVEST. XX. How Canaan became a servant to his brethren. SErvant of servants. 1. That his condition should be most slavish and servile, more vile than the lowest degree of servants: which should be so much the more grievous because he is subjected to his brethren, whereas to be a servant to strangers is more willingly borne as josephus' brethren thought great scorn, that their brother should be their Lord: Muscul. 2. We see, that as in Adam sin brought forth death, Hom. 29. in Gen. so in Cain it is the beginning of slavish servitude: ecce fratrem eodem natum patre peccatum fecit serv●m: behold sin maketh the brother borne of the same parent a servant. Chrysost. A profitable service, and subjection should otherwise have been in the world: as when men for order sake, and their better preservation obey their merciful and prudent rulers, that govern them as fathers. But the slavish life and service had the beginning in cursed Canaan: such as their state is, that are taken captives in battle, Lib. 19 de civitat. Dei. c. 15. who being saved alive: servi fiebant a servando appellati: became servants, being so called, because they were saved: Augustine. 3. Though this curse did not presently take place, for the Canaanites did hold the Israelites a while in subjection, yet at the length God's judgements (which he in his wisdom and secret counsel, for reasons best known to himself suspendeth) were executed to the full upon Canaan's seed. Calvin. QVEST. XXI. How children are punished for their parents sins. BUt here a great question will be moved, that seeing Canaan was accursed for his father's sin, how it standeth with God's justice, to punish the children for the father's transgression: for the better resolving of this doubt, these several considerations are duly to be weighed. 1. The judgements of God are of two sorts, they are either executed in this life, or in the next: in this many times they which sin escape unpunished, and they which are innocent, are temporally chastised: but in the next world, every man shall receive according to their works. 2. God's judgements in this life, are either in spiritual, or temporal things: in spiritual, which properly concern the soul, none are punished for another: as the Lord saith by his Prophet Ezechiel, the son shall not bear the iniquity of the father, nor the father of the son, but the soul that sinneth shall dye▪ Ezech. 18. But in temporal things, as the loss of the commodities and pleasures of this world, yea of life itself, one may be punished for another. 3. The judgements in temporal things are to be considered, either as chasticements and medicines, or as punishments: in the first sense they may fall upon innocents, Divers Kings judgements. as Daniel and Ezechiel went into captivity, being not guilty of the people's Idolatry: but this was a medicine tending to their spiritual good: But as they are punishments, they are only incident to those which have deserved them. So then God in his infinite wisdom doth lay temporal chasticements upon some, even for others sins. 1. That thereby we should be admonished both to detest sin in ourselves, and to dissuade others from it, seeing it enwrappeth many in the same judgement. 2. God can recompense abundantly the loss of temporal things, yea of life itself, with spiritual and eternal blessings. 3. Yet none are so pure and innocent, but must confess, that howsoever, they are free from some great offences, yet for other sins, they may justly deserve punishment. God may punish one for an other justly, ●o cannot man. 4. But this course to punish one for another, is only to be left unto God: Man must observe another rule, to punish him only that sinned: as it is in the Law, the father shall not be put to death for the son; nor the son for the father; Deut. 24.16. though in other punishments which tend not to the death or affliction of the body, as in depriving of honours, liberty, goods, it standeth with justice, even among men, to punish the children for the fathers, and many for one, as is seen in the case of treason: yet this privilege in general to punish one for another, is peculiar to God, because he is both the Sovereign Lord over man and all he hath, he only knoweth how to make such chasticements medicinal, and how otherwise abundantly to recompense those that are afflicted, which things are not in man's power, who therefore in inflicting of punishment must respect every man's desert. How God doth vi●●t the iniquity, etc. to the 3. and 4 generation. 5. Yet for the most part, they which are punished for other men's sins, are guilty of the same themselves: and therefore the Lord saith, he will visit the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, Exod. 20.5. Where is to be considered, 1. That God always thus punisheth not, but rather by this threatening terrifieth, than verifieth the same by his judgements: Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked: as Gregory well saith, si nulla puniret, Quest. 20. in Exo. Lib. 26. Moral. quis Deum res humanas curare crederet, sin cuncta puniret extremum judicium unde restaret: if God should punish no sins, who could think that God had any care of humane matters, and if he punished all, no man would look for the latter judgement. 2. Herein the long sufferance of God appeareth, that he deferreth his judgement sometime to the third and fourth generation, to see if in the mean time the wicked parents, or their children may amend: if they do not, than the Lord is said to visit their iniquities; that is, to remember them at the length, which he had a great while left unpunished: as the Prophet saith, Psal. 109.14. Let the iniquity of his fathers come into remembrance in thy fight. 3. If in the mean time the wicked father beget a son, that seeth his father's sins, etc. and repenteth, he shall not die in his father's iniquity, Ezek. 18.14.17. As the sons of Core died not with their rebellious father, Numb. 26.10. 4. And it is just, that God should visit to the third and fourth generation, because by the course of nature so long the father may live to see his sin punished in his posterity, and the children so long may have the evil example of their parents in their eyes: for whose sins they are said to be punished, though they have made them their own by imitation, because their parents were authors, and by their example persuaders, and in their own persons beginners of that sin. 5. Neither for Idolatry only is the iniquity of the parents visited in their children, as Rabbi Moses thinketh, but for other sins also, as here Cham's profaneness and rebellion toward his father is punished in Canaan. 6. Neither are the children guilty of their parents sins only by imitation, How children are guilty of their father's sins. in doing the like: but if they continue in other great sins, though not the same: as when the people were plagued, because David had numbered the people, though therein David was the greatest offender, yet they had deserved diversely by their other sins to be punished: or if the children, though they committed not the same sins, yet do wink at them, and suffer them by silence, and reprove them not, as Elie was accessary to his son's sins, because he held his peace: as Augustine well saith, quamvis bonis vita malorum displiceat, etc. although the life of the wicked displease the righteous, and therefore they are not eternally damned, tamen, quiapeccatis eorum pareunt, jure cum eis temporaliter flagellant●r: yet because they forbear and spare their sin, they are justly together with them whipped temporally. 7. Neither doth God prescribe unto himself always this rule, Lib. 16. de civitat. dei. cap. 2. to punish but to the 3. or 4. generation: he may extend his judgements to the tenth, as here in the posterity of Canaan; but yet the proportion always holdeth, that he is more inclined continually to mercy, than justice Calvin. 6. This Canaan is accursed, not only for his father's sin, but as being himself also which is most like accessary to it, relating the matter to his father: and the posterity also of Canaan, though they did bear the curse first denounced against their father, yet are worthily punished for their own sins, Levit. 18.28. for these abominations the Lord spewed out the people, that were before you. QVEST. XXII. Of the blessing of Sem. Verse. 26. Blessed be the God of Sem. 1. It appeareth in that Sem hath the chief blessing, that he was the actor and persuader of that reverend and dutiful behaviour toward their father. Tremel. 2. In that Noah turneth himself to God, it showeth the excellency of grace, wherewith Sem was endued: which also is employed in his name, which signifieth one famous or of renown. Perer. 3. He prophesieth, that the true religion and Church should remain in Sems' posterity: that he only should worship the true God, which is to be blessed for ever. 4. And here also is included a prophecy of Christ to come of Sem, in whom all the nations of the world should be blessed. Oecolampad. QVEST. XXIII. How japheth was to dwell in Sems tents. Vers. 27. GGd persuade, or enlarge japheth, etc. 1. This cannot be the meaning, that God should dwell in the tents of Sem, because there was his temple, and Christ also incarnate walked and dwelled amongst them: sic Theodoret. Lyran. Tostat. Mercer. and the Chalde paraphrast referreth it unto God: but the construction of the words following, let Canaan be his servant, will draw the sense to be referred to japheth, not unto God. 2. Neither doth No speak here of the great increase and dilating of japheths' posterity into all parts of the world. 3. nor yet of any civil society and league which should be between the Gentiles of japhets' stock and the Jews. 4. or that they should surprise the inhabitants of Sem, and thrust out the Jews for all those things did equally befall the posterity of Cham: the Egyptians were in league with them, and sometimes also surprised them. 5. But the word, is rather to be translated, persuade, as junius, then enlarge, with Mercer: or as Vatablus well readeth, blande reducat, God shall gently reduce japheth to Sems' tents: which was fulfilled, not when the Gentiles became Jews, Proselytes, as some Hebrews, but when by the mild voice of the Gospel the Gentiles, were called to the knowledge of God, and made one Church with the Gentiles. Rupertus here also hath a good conceit: that the greeks and Latins coming of japheth, by those two languages of Greek and Latin, Rupert. lib. 4. comment. in Genes. c. ●9. did open the Tabernacles of Sem, the Hebrew Scriptures, and made them known to the Gentiles. QVEST. XXIIII. Of the life and acts of Noah. Vers. 28. ANd Noah lived, etc. Noah lived 250. years after the flood, died but two years before Abraham was borne: for from the flood to the birth of Abraham, are counted not above 352. years. And Sem living 502. years after the flood, reached to the 50. year of Isaac. Mercerus and Per●rius▪ to found here to be in a great error, who affirm that Noah lived in the 58. year of Abraham's life, whereas he died two years before he was borne: and that Sem attained to the 50. year of Jacob's age, whereas he died ten years before him. lib. 14. in Gen. disp. 5. Beros. Annian. lib. 3. histor. scholast. lib. 1. c. 37. Abraham honoured of God. Noah's drunkenness, whether to be allegorized. August. lib. 10. the civet. dei. c. 2. This then is worthy to be observed, that three patriarchs for the space of two thousand years and more from the beginning of the world to Isaac, might serve to propagate the true religion: Adam to Methuselah who lived with him 242. years: Methuselah to Sem, who lived almost an 100 years after Sem was borne: and Sem to Isaac. 2. Although the Scripture make no mention of the rest of Noah's acts, yet no doubt he was occupied in doing good, and in planting religion. Berosus writeth, that he taught the Armenians the skill of husbandry and planting of vines: he distinguished the year into 12. months: instructed them in the true service of God: and from thence he went to Italy, where he likewise taught Theology, and humane arts: who was honoured of them as a God, under the name of Sol and Coelus, and there he died. This record of Noah's acts, as it containeth nothing of any improbability (saving that Noah so godly a Patriarch would never suffer himself to be honoured as a god) so there is no necessity to receive or believe it, not being expressed in Scripture. 3. But whereas Methodius is made the author, that Noah should have a certain son called Iov●thas, that should be borne in the 100 year of the third Chiliad or thousand, who invented Astronomy and prophesied of the four Monarchies: this is a mere fiction, for Noah lived not till the 100 year of the third Chiliad, but died in the sixth year thereof: for to the flood are reckoned 1696. years and Noah lived after 350. And again the text saith, that all the earth was overspread of Noah's three sons: there was no place then for a fourth. 4. Though it is most like that Noah was exercised in most excellent works, yet Moses omitteth to speak of them, as also of the rest godly succeeding fathers, because he hasteth to the story of faithful Abraham, who was diversely honoured of God: 1. in being selected to be the father of his people and visible Church. 2. he received the visible sign of the covenant, circumcision: whereby the people of God should be distinguished from all other. 3. to him were given most rich promises, both temporal for the possession of the land of Canaan, and spiritual concerning the Messiah. 5. But whereas it pleased some of the fathers to turn this story of Noah's drunkenness to an allegory; resembling the Jews to the true vine that Noah planted, Christ to Noah, that was cast into the sleep of death by his own people: the Jews deriding Christ infirmity and sufferings upon the cross, to I'm scorning his father's nakedness: I hold it not safe wading without a bottom, and therefore I omit these allegorical applications, as men's fancies, and so leave them. 4. Places of doctrine. 1. Doct. Liberty granted to eat flesh. Vers. 3. EVery thing that moveth, shall be meat for you] Hear this liberty to eat flesh is granted to all: wherefore for religion sake (for we speak not of the prohibition political) to forbid the eating of some meats, infringeth this liberty granted by the Lord. Calvin. 2. Doct. The prohibition of not eating of blood not perpetual. Vers. 4. FLesh with the life thereof. Tertullian writeth, that in his time it was counted an heinous thing to taste the blood of beasts: but we must know, that this prohibition was not perpetual, but for those times the better afore hand to enure them to bear the yoke of Legal ceremonies afterward to be given. The Apostles likewise willed for a time the forbearance from strangled and blood, only because of offending the believing Jew's: but these ceremonial observations, as touch not, taste not, handle not, are now abolished in Christ. Coloss. 2.21. 3. Doct. The liberty of marriage general. Vers. 7. BRing forth fruit and multiply. Here the liberty of marriage is granted to all: this blessing of increasing and multiplying is given to all Noah's posterity, of all sorts and degrees, wherefore the Papal restraint of marriage in some callings and degrees, is contrary to the divine indulgence and permission in this place. O●colampad. 4. Doct. The word and Sacraments must be joined together. Vers. 12. THis shall be the sign of my covenant. Here we see the word and the sign or Sacrament go together: first the Lord maketh a covenant, and then addeth a sign as a seal thereof, for better assurance. The Chalde paraphrast interpreteth not amiss, this shall be a sign between my word and the earth. Wherefore the edifying word must go before, and the Sacraments concur as seals. 5. Doct. In the visible Church hypocrites mingled with the faithful. Vers. 22. WHen I'm the father of Canaan. We see that in the visible Church the wicked are mixed together with the faithfu●l: as in Adam's family, there was a Cain with an Abel, so in Noah's house, Rom. 9 2 Tim. 2.21. there is a Cham for a Sem. So the Apostle saith, in a great house, there are vessels of gold, and vessels of silver, some of honour, some of dishonour. The Church of God shall not be purged from all dross in this life, till it be made a glorious spouse, without spot and wrinkle in the kingdom of heaven. 5. Places of Controversy. 1. Confut. No wickedness to eat flesh. Metamor. l. 15. Vers. 3. EVery thing, that moveth. That which God permitteth, is lawful: therefore Ovid was deceived that thus writ; heu quantum scelus est in viscera condi, etc. it is a wicked thing in deed, with other flesh our bellies to feed. How can that be counted a wicked thing which the Lord alloweth? 2. Confut. Of negative doctrine. 2. WHereas it is a common objection of the Papists, that the Protestants doctrine and principles be altogether negative: Antilog. ●o the Apolog. Epist. p. 112. Perer. in Gen. 9 explanat. v. 4. if it were so (which to be otherwise, is other where showed at large) yet it might be warranted by this place: whereas Pererius, a man of their own side, though more reasonable than the rest, confesseth, that there are two precepts given to man, and both negative: the one moral and perpetual, not to shed man's blood, v. 5. the other ceremonial and temporary, not to eat flesh with the blood. 3. Confut. The covenant belongeth to infants, though presently they want Faith. Vers. 12. Between me and every living thing, to perpetual generation, etc. If God make a covenant, even with unreasonable creatures, that have no understanding, it is no sufficient reason to exclude infants from the covenant, as the Anabaptists do, because presently they want faith. And seeing God made not this covenant only with that present age, but with the generations following: why should not the covenant of grace be extended also unto infants, which are the succeeding generation? Calvin. 4. Confut. Noah's drunkenness not without sin. Vers. 21. HE was drunken and uncovered. etc. Pererius noteth here, ebrietatem Noe excusandum est ab omni peccato: that Noah's drunkenness must be excused from all sin: because it was involuntary and proceeded of ignorance, Perer. in cap. 9 Gen. c. 21. for he never is read to have been drunk again. But this is a very corrupt gloss: for admit that Noah was ignorantly overtaken of the force of wine (which yet is not sufficiently proved) yet ignorance, excuseth not Turrian toto, sed a tanto, from all sin, but from a greater sin: the sin is not annihilate, that is, made no sin, by ignorance, but only extenuate, made a less sin: unless they will in like manner excuse the incest of Lot from all sin, because it was involuntary. 2. What though Noah committed not the like afterward, no more did judas lie any more with his daughter in law Thamar, Genes. 38.26. yet that did not exempt his unchaste action from sin, no more doth this Noah's intemperancy. 3. We are not afraid therefore to the glory of God, to confess the infirmities of holy men, which the Scripture hath not concealed: De Abraham●. lib. 1. c. ●. and we say with Ambrose. Patriarchae nos instruunt non solum docentes, sed errantes: the patriarchs instruct us not only teaching; but erring. 5. Confut. Popish Bishops not the fathers of the Church, and therefore may be discovered. Vers. 23. BY the example of Sem and japheth covering their father's nakedness, Pererius again noteth, that the like piety should be showed toward our spiritual fathers, the Bishops of the Church, as Constantine said, that if he should find a Bishop committing adultery, he would rather cover that unclean act with his cloak, than others should be offended, etc. Theodoret. l●b. 1. Ec●les. pistor. ●. 11. Ans. 1. True it is, that if those popish Bishops, which he speaketh of, were the fathers indeed and shepherds of the Church, such as Constantine meaneth, and not rather the Ministers of Antichrist, and devourers of the flock, their infirmities should be covered. Calvin. 2. If their sins were but secret infirmities, they might be borne with for a time, but seeing they justify open impieties, and their filthiness is manifest to all the world, now a cloak cannot hide them. Muscul. 6. Confut. The Pope how a servant of servants. Vers. 25. A Servant of servants, etc. This title Pererius saith the Popes do usurp, as a sign of great humility: Perer. in cap. 9 Genes. in 〈…〉. but we rather trust, that as another Caiphas so the Pope prophesieth the ruin of his own Kingdom, that he shall become one day, a servant of servants indeed, as Canaan was, and be● made a servant to those that have served him▪ 7. Confut. The tents of Sem, not of the Pope or Romanists, have the pre-eminence. Vers. 27. TO dwell in the tents of Sem▪ etc. Thus we see that Sem hath the prerogative, and that the Gentiles received their light from the Jews. But the Pope would draw this privilege from the Jews to the Romans: that whereas the Apostle saith, that the Jews bear the Gentiles as the root the branches, and not they the Jews, Rom. 11.18. yet the Pope would have the faith and profession of the Romans to be the root and foundation of all believers. 6. Places of moral observation. 1. Moral. Man must not rule over men, as beasts. Vers. 2. THe fear of you shall be upon every beast. Gregory here hath a good note: that the fear of man must be not upon men but beasts: That man should not by cruelty or tyranny seek to be feared of men. And yet good men sometimes desire to be feared of others: but it is when the fear of God is not among them, that they which fear not the divine judgements, lib. 21. Moral▪ c. 1●. may be by fear of men kept in some awe: and then, non tam hominib. quam brutis annimalib. dominantur: they do not rule so much over men, as bruit beasts. 2. Moral. Sobriety in meats commanded. Vers. 3. AS the green herb: Although God yieldeth to the use of man for his food all kind of fowls, fishes, beasts: yet he would have man to use them moderately and soberly, not to abuse them to gluttony or excess: or not contented with such kinds, as are at hand, to search the deep for fish, to ascend the mountains to catch fowl, to hunt up and down the wilderness only to satisfy his greedy appetite. But he ought to use the flesh of beasts, as the green herb, that is soberly, and without curiosity to take such things as are at hand. 3. Moral. God's great care in preserving the life of man. Vers. 5. I Will surely require your blood: Where we see the great care, which the Lord hath in preserving the life of man: Lib. de No & arc. c. 26. he will require it at the hands of the beasts, yea of a man's brother: neither shall he go unpunished: by this it appeareth, domesticum & familiarem Deo hominis esse naturam, that man's nature is as domestical and familiar unto God: and that therefore God will not suffer him to be unpunished: that offereth wrong as it were to his domestical and familiar: By this men are taught, both to take heed of blood shed, and so to fall into the judgement of God: neither much to fear the sword of the wicked, seeing the Lord himself, will revenge the death of the innocent. 4. Moral. The bow a sign of God's justice and mercy. Vers. 13. I Have set my bow in the clouds, and it shall be a sign, etc. 1. The bow is a notable monument of God's justice, to call to our mind the sin of the old world, for the which it was destroyed, that we fear to offend God in the ●ike: it is also a sign of God's mercy, in forbearing to bring the like destruction upon the world again: God's mercy exceedeth his justice. and if God show such mercy even to wicked men and bruit beasts, how great are his mercies, that he layeth up in store, for his elect. 2. We see also how far the justice of God exceedeth his mercy, the rigour of his justice was but for a time, in once destroying the wo●ld by water, but his mercy is perpetual in the continual preservation thereof: so the Prophet Isay saith, Isay 54.9. for a moment in mine anger, I hid my face from thee, etc. but with everlasting mercy have I had compassion upon thee: This is unto me as the waters of No: Perer. 5. Moral. The miraculous propagation of mankind: Vers. 19 OF them was the whole world overspread, etc. here appeareth the wonderful providence of God, that by three men the whole world was replenished: when as they were subject to the rage and invasion of beasts, and wanted many necessary things, the earth having not yet recovered her former vigour and force decayed by the flood: the like matter is to be seen (saith Chrysostome) in the Christian faith: that God, per duodecem piscatores, illiteratos, etc. that God by twelve fishermen, unlearned, etc. hath subdued the whole world to himself, and propagated the faith. 6. Moral. Noah's awaking out of drunkenness, what it signifieth. Vers. 14. THen Noah awaked, etc. This were to be wished, saith Musculus, that they which are the Patriarches, and take upon them to be the pastors of the Church, were herein like unto Noah, to awake also from their drunkenness, their ignorance, error and superstition. As also all intemperate and riotous persons are to learn by this precedent to awake from their sin, and not to continue in their licentious course, nor make a continual trade and occupation of drunkenness. CHAP. X. 1. The Method and parts of the Chapter. THis Chapter hath three parts, according to the several generations of the three sons of Noah, japheth, Cham, Sem: by whom the world was replenished: the generation of japheth is expressed, from v. 1. to v. 6. their names. v. 2, 3, 4. their habitation and place of dwelling. v. 5. the generation of Cham rehearsed, from v. 6. to 21. their several names together with their habitation: then followeth the generation of Sem, their names, from v. 22. to v. 30. their habitation, vers. 30. 2. The grammatical sense, or difference of translations. S. alt. 2. Thobel, Meso●eh. S. Thubal, Mesech. H. Thubal, Mesech, etc. 4. Citij. Rhodij. H.S. Cethim Dodanim. H. C●tt●m, Donanim, etc. differ pronunt. Chald. alt Ch. alt. Tr. 7. Regma, Sabathaca. S. H. Ch. Raamah. Sabtecha. T. B. G. A. heb. Ragmah. 8. A giant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the earth. S. a mighty man, etc. ghibb●r. robustus, strong. 9 A giant hunter. S. a mighty hunter. H. B. G. a mighty man, Ch. mighty in hunting. T. P. heb. 10. Arach. S. H. Erech. cat. Eerech, etc. in the land of Babylon. Ch. Sennaer, or Sinhar▪ cat. sic & heb. 11. Out of that land came Assur. S. H. cum caeter. Out of this land he came into Assur. Tr. built the streets of the City. H. Rahoboth the City, caeter. rachab. breadth. H. app. pr●. prop. S. alter. Ch. alter. Ch. plu. pro. sing. differ. pronunt. S. add. 12. Dasem. S. Resen: caet. 14 Cappadoces. Ch. Captharim, caeter. 18. Cynaeum. S.H. Ch. Cynaum, caet. cum s. Sini. Eveum. Arachaum, S. H. T. Evaeos, Arachaeos'. Ch. Hi●i, Archi, Sini. B. G. heb. By these were spread. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after this. S. & caet. achar, afterward. 19 Gerar. Gaza. S. jerar. Gaza. H. Gerer. Azzah. cat. gnazah. 21. The elder brother of japheth. H. B. G. Ch. the brother of japheth the Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S.T. hagadhe. japheth the great: for japheth was the elder, as shall be seen afterward. 24 Arphaxad begat Cainan. S. the rest have not Cainan. Likewise another Cainan is rehearsed by the 70. among the sons of Sem, v. 23. 27. jazal. H. Aizal. S. Vzal. Ch. B. G. Vxal. Vzal. 3. The explanation of doubtful questions. QVEST. I. Of the number of the heads of the Gentiles. Vers. 1. THese are the generations, etc. The fathers have curiously endeavoured to bring the chief heads of the fathers of the Gentiles rehearsed in this Chapter, to the number of 72. and therefore Augustine following some Greek translations, maketh Elisha to be the 8. son of japheth, and so reckoneth 15. in all to come of japheth: whereas there are but only 14. of Cham's progeny, he counteth only 31. leaving out the Philistines: Epiphanius 32. of Sem Augustine reckoneth 27. Epiphanius but 25. accounting Peleg with Heber, and joktan, together with his posterity. But the true reckoning is this: of japheth 14. of Cham beside the Philistines, 31. of Sem, 26. are rehearsed, which makes in all 71. and with their three fathers, japheth, Cham, Sem, 74. and with the Philistines, 75. jun. the Hebrews make but 70. in all beside the fathers, to answer to the 70. persons, that descended into Egypt of jacob. QVEST. II. Of the names of the Gentiles. 1. NEither are all the heads and fathers of the Gentiles here named, but those which were the chief and most famous, and such as were best known and nearest situate to the Jews: and therefore least mention is made of japheths' generation, which inhabited further off among the Gentiles, Calvin. ●. Concerning the names which the nations retained of their fathers, many are worn out by continuance of time: Ioseph. 1. lib. Antiquit. many changed by the Grecians, that gave them new names, as josephus thinketh, many altered by war and conquest, Oecolamp. yet the names were not so altered, but that in the time of the Prophets and long after, they were known, and so in Scripture mentioned by these appellations. QVEST. III. Whether these heads made so many distinct nations. FUrther, 1. Neither is it like, that these heads, and fathers here rehearsed made so many diverse distinct languages and nations: for the Canaanites, that contained eleven sundry people, v. 16, 17. spoke all but one language: and the text saith, they were divided according to their families, v. 5. that is, diverse families concurred together according to their language to make one nation. junius. 2. Neither is it probable, that the whole world was at the first distributed among the three sons of Noah by lot, Epiphan. in Ancho●●●o. as Epiphanim writeth, or as Berosus, that Noah taking a view of the whole world sailing by Sea, did appoint the three parts of the world, Europa to japheth, Africa to Cham, Asia to Sem: for in the ages succeeding: many countries were discovered, unknown before. But it is most probable, that the coasts and confines of the large and wide countries, were inhabited by these fathers of the world, into the which afterward their posterity was spread and dispersed: and that Moses especially describeth the habitation and dwelling of those nations, which were nearest and best known to the Israelites: and in process of time the three parts of the world were for the most part possessed, Europa by japheths' posterity, Africa by Cham's, Asia by Sems: yet so, that in all these coasts, some of each were intermingled: as the Medes in Asia came of Madai of japheth, the Canaanites in Asia of Chus of Cham. Now the reasons, why mention is made of these generations may be these: 1. to show the effect of that blessing, which the Lord gave to Noah and his sons to multiply and increase. 2. to demonstrate the judgement of God upon the posterity of Cham, and his blessing upon Sem, according to Noah's prophecy. 3. to acquaint the Israelites with the nations of the Gentiles, from whom they were to expect their inheritance: 4. to open a way to the understanding of the Scripture, wherein the names of these nations do often occur. QVEST. FOUR The causes why Moses rehearseth the generations of Noah's sons. Vers. 2. Sons of japheth. Moses beginneth with japheth, not as some think, from the younger proceeding to the elder, for it is evident, chap. 9.24. that Cham was younger than Sem: neither for that japheth was the eldest, doth he name him first, for then Sem should be the youngest, because he is mentioned last: but Moses beginneth where he ended in the former chapter at japheth, v. 27. that he might determine the story in Sem, of whom and his posterity the rest of this book entreateth: and because japheths' posterity inhabited the country's furthest off, he beginneth there first. Mercer. QVEST. V. What countries japheths' sons inhabited. Vers. 2. GOmer, Magog, Mada●, javan, etc. Gomer inhabited the North parts in respect of Palestina toward the West, Ezek. 38.6. whom josephus thinketh to be the Galatians, Gomer. or Gallogrecians called Gomerites, the same which Herodotus nameth Cimmerii, or Cimbri, lib. 4. they inhabited the inward parts of Asia, in Phrygia, near to Troas. Wherefore Gomer cannot be assigned to Africa, as jerosolymitan. 2. Magog: some understand by Magog the Goths, other the Sarmatians, Hierosolymit. the Germans: but they are most like to be the Scythians, Magog. Mercer. which before were called Magogei▪ and this may be an evidence thereof, because the Scythians wasting Asia, called the chief City, Magog, afterward named Hierapolis, as witnesseth Pliny, lib. 5. c. 23. junius. 3. Madai: this was the father of the Medes, who at the first were subject to the Assyrians and Chaldeans, 2 King. 17.6. but afterward the Medes surprised Babylon, Isa 13.17. Madai. Behold I will stir up the Medes against thee. 4. javan: from him came the Grecians, as joel. 3.6. I●vanim, being the plural of javan, is translated by the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the greeks: Hecataeus in Strabo. lib. 9 saith, javan. that the Jonians came out of Asia into Grecia, from whence the Athenians had their beginning, which at the first were called Jones, and their country Jonia. Hierosolymitan▪ saith, they were the Macedonians, which had the principality over Greece. 5. Thubal: Epiphanius thinketh him to be the father and founder of the Thessalians: Thubal. some of the Hebrews understand the Italians: others take Thubal for the country Iberia in Asia, near to Armenia, where Ptolemy placeth the town Thabilaca: of those Iberians Ios●phus meaneth that they were called Thubalaei, Thubalians, and not of the Iberians, that is, the Spaniards in Europe, as Pererius citeth him: sic junius. But seeing in Scripture Thubal and Mesech are joined together, which is taken for Arabia: as Ezek. 27.13. and 32.6. some think it more like to be a country near to Arabia, Perer. they cannot be the Spaniards, as Mercerus thinketh. Of all the rest, I judge josephus opinion to be most probable, as shall appear in the next place. 6. Mesech. 1. This is neither like to be the Muscovites, as some have thought, because of the similitude of the letters, Mercer. 2. Neither is Mesech near Arabia, as Pererius would gather out of the Psalm, Mesech. 120.5. Woe is me, that I am constrained to dwell in Mesech, and in the tents of Kedar: for although it be agreed, that Cedar is here taken for part of Arabia, yet the other word is rather appellative, than proper in this place: and cometh of the Hebrew mashach, which signifieth, to prolong: so the sense is, why do I sojourn so long, as both Hierome and Tremellius translate: and the Chalde read, I have sojourned, cum Asiavis, etc. cum tabernaculis Arabiani: with men of Asia, and in the tabernacles of the Arabians. 3. Wherefore it is most like, that Mesech was in Asia near to Tubals country, confining upon Armenia, rather than Arabia, and to be the country called Cappadocia. josephus saith, that the Cappadocians were first called Mesochaei, Mesochians. Pliny nameth them Mossyni, Epiphanius Mossynaeci: Plin. lib. 6. c. 4. Mela. lib. 1. Geog. c. 21. and Mela witnesseth that there is a certain hill in Armenia toward Cappadocia, called Moschicus: and josephus testifieth, that there was a certain City in Cappadocia, called Mosecha, afterward Caesarea: this therefore is that Mesech which is joined so often in the Scripture with Thubal. 7. Thiras. 1. which is neither the Turks, as the Hierosolymitan. 2. nor the Persians, as Selomo jarchi. 3. But as it is received of the most, this was the father of the Thracians, Thiras. who inhabited near unto Pontus Euxinus, not so called, Thrace's, tanquam, truces, of their cruel and savage nature, as of the hardness of the country, but of their first founder Thyras. Mercer. jun. QVEST. VI Where the sons of Gomer inhabited. Ashkenaz. Vers. 3. THe sons of Gomer, Ashkenaz, Riphath, Togarmah: 1. Some take Ashk●naz for the Goths or Scythians: Genevens. jerom. 51.27. 2. Some for Germany, josephus for the Rhegini, a people of Italy: sic Mercer. 3. But it is most like they were a people inhabiting Asia: as jerosolymitan gathereth, jerem. 51.27. where Ashkenaz is numbered among the assistants of the Medes and Persians that came against Babylon: And for the better evidence hereof, there is a lake in Bythinia called Ascania: and certain Lands of the Sea Aegeum, Plin. lib. 5. c. 23. are named Ascania. Pliny also maketh mention of a famous mart town in Phrygia called Ascania: ex junio. Riphath. 2. Riphath called also Diphath, 1 Chron. 1.6. Epiphanius taketh them for the Caspians, jerosolymitan, for the Phrygians, Mercerus, for the R●phei. But it is most like they were the Paphlagonians, who josephus saith were called Riphathaei, whereof also the mountains Riphaei were so named. . 3. Togarma: this neither is like to be Turk's, as the Jews, nor the German, as the Chalde paraphrast, Esech. 27.13. for they had no traffic with Ti●us, being so far distant, nor yet Barbary, as the Jerosolymitan. Paraphrast: for Esech. 38.6. the Thogarmians are reckoned among those nations that assisted Gog, the Prince of Asia against the Israelites: josephus taketh Togarma for the Phrygians: but they are most like to be a people of Armenia the less, whose Kings were called Tygranes, as derived from Togarmah. jun. QVEST. VII. Of the sons of javan. Vers. 4. THe sons of javan, Elisha, etc. Elisha, the Chalde Paraphrast taketh for Italia: Esech. 27.7. some for the fortunate Islands: Elisha. whereof the Poets took occasion so much to celebrate the campi Elysii, the Elysian fields: tharg: Hieros. for helas, Graecia: josephus for the Aeolians famous for purple Ezech. 27.7. which is most probable: junius. Mercer. 2. Tarshish: josephus taketh it for India, that yieldeth gold, lib. 8. antiquit. and so doth Hierome: the Septuagint Ezech. 23. for Tarshish, Tarshish. read Carthage: the Chalde paraphrast, jerem. 10. Africa: But Tarshish is rather Cilicia, where was the City Tarsus, S. Paul's country, junius, Mercer. Act. 21.39. And hereupon because the Cilicians were chief Navigators and commanders of the Mediterranean sea: all those coasts along were called Tarshish. Kittim. 3. Kittim: some understand the Italians and Romans, as the Latin translation and Chalde Paraphrast, Numer. 24.24. josephus and Epiphanius the Cyprians, where was the City Citium, the town of Zeno Citius, chief of the Stoikes: Mercer. But Kittim are rather the people called Citii, inhabiting in Asia, near to Cilicia: of whom that City in Cyprus might be so called. Dodanim. 4. Dodanim or Rhodanim, 1 Chron. 1. v. 1. for the Hebrew dale●h and resh, may easily be mistaken one for another: the Hierosolymit. understandeth Dodana in Epirus, Mercer. some the country by Rodanus the river of Rhone. But the Rodians of the Isle Rhodes, are most like to take their beginning from hence, as the Septuagint interpret. jun. QVEST. VIII. Of the Isles of the Gentiles. Vers. 5. THe Isles of the Gentiles: that is all the sea coasts upon the Mediterranean sea, not only the Islands, as Rhodes, Cyprus, but the countries bordering upon the Sea were inhabited by these sons of javan: for as Hierome citeth out of Varro and others, the Grecians, replenished the sea coasts from the mountains Amanus and Taurus, almost to the British sea: the other sons of japheth inhabited the Asian and East parts, as is before showed: And as yet there was no division of tongues, whereof Moses entreateth: Tradition. in Genes. c. 11. but he here speaketh thereof by way of anticipation. QVEST. IX. Of the sons of Cham. Vers. 6. THe sons of Ham were Chus: Ham or Cham with his posterity dispersed themselves into the Meridoniall or Southern parts of the world, both in Asia and Africa: whereupon the tents or Tabernacles of Cham, are taken for Egypt, Psal 78 51. and Chemmis was the name of a great City in Thebais and of an Island: Herodo●▪ in Ente● Chush is taken in Scripture both for Arabia in Asia, and the great country Aethiopia in Africa: Genes. 2.13. the land of Chush must needs be understood to be Arabia: Numb. 12. Zippora Moses wife, is said to be Chusitis, a Chusite, or as other read an Aethiopian: and yet she was a Madianite, Of Chus. which country bordered upon Arabia: so 2 Chron. 14.9. Zerah King of Chush or Aethiopia, came against Asia: which is not like to have been King of the African Aethiopia, which was a great way distant from Palestina, Two countries of Aethiopia. neither was there cause of hostility or enmity between the Jews and them, being so far disjoined: and the text saith, that Asa pursued the Aethiopians to Gerar, and smote the Cities about it, which did belong (as should seem) to Z●rah: But this Gerar was in the confines of Palestina, as may appear by the peregrination of Abraham and Isaac: Genes. 20.26. But that in some places Chush is taken for the greater Aethiopia beyond Egypt, is evident also in the Scripture: as 2 King. 19.9. Tirhak● King of Aethiopia, came out against Senacherib, under whose dominion Arabia and the countries adjoining in Asia were: likewise jerem. 13.23. can the Aethiopian or Chushite change his skin? etc. Wherefore Beroaldus opinion, Bero●ld. in su●. Chronic. that would have Arabia only taken for Chush upon the reason before alleged, wanteth sufficient ground: there was then two countries called Chush or Aethiopia, one in Asia, the other in Africa, one in the West, the other toward the East: which two countries were severed by the Arabian sea. This distinction Pererius well noteth to have been observed by foreign writers. Homer, Herodotus, Pliny. Mizraim. Mizraim is by a general consent taken for Egypt, which was so called of Aegyptus, brother to Danaus, who there reigned, having expelled his brother: which happened, as Augustine following Eusebius saith, in josua his time, more than 800. years after the flood: But according to the computation of Manethon an Egyptian Chronographer cited by josephus, lib. 1. cont. Appion: it was 390. years after Moses leading of the Israelites out of Egypt. [Putskie, otherwise called Pul. Isac. 66.19. from him came the Lybians, so the Septuagint translate: Ezech. 30.5. the inhabitants were first called Puthaei: and in Mauritania there was a river of that name called Phut: josephus, lib. 1. antiquit. Plin. lib. 5. c. 1. Phut. Epip●. cont. Se●ianos. Epiphanius taketh them to be the people called Axumitae beyond Egypt, among the Troglodytes: from this name some conjecture Phaieton to be derived, which gave occasion to the Poetical fictions: So it is most like, that Phut and his posterity inhabited the African coasts: the people since were called Libian of Libya the daughter of Epaphus, and the country Africa, of Apher son of Hercules the Lybian. Solin. c. 27. Chanaan: the posterity of this Canaan is exactly described, v. 15. these were all called by one general name of Canaanites, but distinguished into diverse other people: Canaan. whose country was afterward given unto Abraham and his posterity. QVEST. X. Of the Sabeans. Vers. 7. THe son of Church, Saba, etc. These Sabeans, were neither people of Aethiopia, as josephus, nor yet so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of worshipping, because the incense, which came from them was used in sacrifices: But they inhabited Arabia Faelix: of these Sabeans the Prophet Isay speaketh, 45.19. profane authors also make mention of them: Pliny maketh them a people of Arabia famous for incense, Plin. lib. ● dwelling between the two Seas, the Persian and Arabic: Strabo saith also, Sabaei faelicem Arabam incolunt, etc. they inhabited the fortunate or happy Arabia: and he further describeth them by their rich commodities of incense, myrrh, cinnamon, balm: whereof they have such abundance, that they use cinnamon and casia, in stead of wood for the fire: they have their beds, tables, stools, vessels of silver, Strabo lib. 16. Chavilah. and gold etc. 2. Chavilah, josephus, and Hierome following him to whom subscribeth, Mercer. think this to be the Getulians' in the remote parts of Africa: but it is most like to be a country not far from the Ismalites and Amalekites in Asia, confining upon the country Susiana, in Persia: for the Ismalites dwelled from Havilah to Sur, Gen. 25.18. and Saul smote Amaleck from Havilah to Sur, 1 Sam. 15.7. yet this is another Chavilah from that mentioned, v. 29. 3. Sabthah: which cannot be the people Astabari in Aethiopia, so called of the river Astabarus, Lib. 1. antiq. Sab. ●a●. which runneth into Nilus, as josephus thinketh, and M●rcerus. But these people called of the greeks Sabbatheni, inhabited a part of Arabia Faelix near to the Persian Sea: where Ptolemy placeth the City Sabathe: which seemeth to be the same that Pliny calleth Sabbatholes, which hath within the walls 60. temples. Plin. lib. 6. c. 2●, Rahma. 4. Rahma, Hier. Regma: Epiphanius agreeing with josephus, think this Regmah to be the country Garaon, Garamantus, in Lybia: but by their merchandise of precious stones and spice, Ezech. 27.22. they are rather thought to inhabit Arabia Faelix: where Ptolemy placeth the City Ragamah. 5. Sabth●ca, the founder of the people Sacalitae, in Arabia Faelix, near to the Persian gulf: Sebteca. jun. QVEST. XI. Of Sheba and Dedan. Vers. 7. THe sons of Raamah, Sheba, Dedan: This Sheban is another, from Saba before mentioned: the first being written with Shin, the other with Samech: and this Sheba differeth from that Sheba, which was of Abraham's posterity. Genes. 25.3. that Shebah inhabited Arabia deserta: but this in Aethiopia. It was the Queen of this country that came to Solomon, 1 King. 10.1. called the Queen of the South, Matth. 12. But Arabia is more East than South, from Palestina: the Queens of this country were called by the name of Candaces, Act. 8. The Sabeans that drove away jobs cattle, were not as Pererius thinketh, and Mercerus of this people, but of the other Shabeans of Arabia deserta. Dedan josephus and Hierome, place the Dedanaeans in Aethiopia, so also Mercerus: but that is not like because they did traffic with Tyrus, Ezek. 27.20. which they could not conveniently do, Dedan. if they dwelled in the remote and far distant country of Aethiopia. It is more probable, that they inhabited some part of Arabia Faelix, not far from Idumea: as may appear, jerem 49.8. where the name of Dedan are threatened to be destroyed, together with Edom, as being their assistant and coadjutors in evil. But let this further be noted, that there are two other of the same name. Dedan and Sheba, which came to Abraham by Ketura, Gen. 25. which inhabited Arabia deserta. QVEST. XII. Of Nimrods' cruelty. Vers. 8. ANd Chus begat Nimrod. 1. Augustine, as the Septuagint also translate, thinketh he was a giant in the stature of his body. 2. Hierome, that he first exercised tyranny and cruel dominion: August. li●. 16. the civet. 3. H●er. in ●adit. Gen. Hug. annotat. in Gen. whereas before there was no such violent rule practised. 3. Wherein his ambition appeareth, to seek to be Lord of all, Noah yet living. Calvin. 4. josephus saith that he provoked men to pride and contempt of God, teaching men to ascribe their happiness to themselves, not unto God. 5. Hugo saith, he brought in Idolatry, teaching men to worship fire, that was so commodious to men, which error the Chaldeans followed. 5. He is called a Hunter by a Metaphor, because he hunted men, as beasts are chased, jerem. 4 18. QVEST. XIII. How Nimrod is said to be a mighty hunter before the Lord. Vers. 9 A Mighty hunter before the Lord.] 1. which words are neither to be so taken, as if it should have been said, that Nimrod was the mightiest man under heaven, sic Vatablus, and Mercerus following Ramban. 2. Neither that Nimrod did offer in sacrifice to God, the beasts which he hunted for, Ezra●. Nor yet that Nimrod did simulate, dissemblingly profess himself a worshipper of God, Cajetan. 4. Neither doth this clause only serve to amplify, as Psal. 104.16. the Cedars are called the Cedars of God, that is, high trees: So Nimrod should here be said to be a hunter before the Lord, that is, a mighty hunter: as Ramban: for that is said before. 5. As for that fable of the Hebrews, that Nimrod was clothed with the same skins which Adam and Eve did wear, by virtue whereof both man and beast were obedient to him, we utterly reject it. 6. Neither need we to turn the word, before the Lord, against the Lord, as Augustine showeth the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth both, lib. 16. de Civit. cap 4. 7. But the right meaning is, that even in the sight and presence of God, without all fear of God, Nimrod practised tyranny and cruelty: so that it grew unto a proverb, to resemble a cruel tyrant and oppressor to Nimrod. QVEST. XIII. Who that Nimrod was. NImrod. 1. This Nimrod was neither the son of jonithus, whom Noah should beget after the flood, who should for rule and dominion-sake associate himself to the stock of Cham, Histor. schol. i● Gen. 37. as forged Methodius fableth: for the Scripture testifieth, that he was the son of Chush. 2. Neither was Nimrod the father of jupiter Belus, the father of Ninus, as Berosus Annianus, l●b. 5. antiquit. Chaldaic. who should begin the Empire of the Babylonians, an. 130. year after the flood: for it is not like that Monarchy grew so soon to be so mighty, the world not yet being replenished. 3. Neither can he be Ninus, because he is said to build Ninive, vers. 11. as Meacator: for that City might be begun by Nimrod, and enlarged by Ninus, 4. Neither can Mercators' conjecture be sound, Mercator in Chronolog. that Nimrod was not the immediate son of Chush, because he is reckoned after the Nephew of Chush: but this might be (to omit their conjecture, that he was begotten of an harlot) either because he was borne after his nephews Sheba and Dedan: or else the Scripture speaketh of him alone, as the most eminent person, and to take occasion thereby to touch his tyranny: sic Augustin. Mercer. 5. Neither is it like, that this Nimrod was Zoroaster, Aug. lib. ●9. de Civit. Dei, cap. 3. as Epiphanius. 6. But it is most like, that this Nimrod was the same, whom foreign stories call Belus, whom they make the founder of the Babylonian Monarch: and both of them were the first inventors of Idolatry: So josephus saith of Nimrod: and it is evident, that many Idols names among the Gentiles in those East parts were derived from Belus: as B●lial, Belzebub, Belphegor. QVEST. XIV. Of the Country's Arach. Vers. 10. THe beginning of his Kingdom was Babel, etc. 1. Babel was so called, because there the Lord confounded their languages: of ballall, to confound. 2. Arach: it may be Arecha, in the Province Susiana in Persia: but more like to be Edessa in Mesopotamia near Euphrates, not that Edessa which was afterwards called Antioch: sic Hierosolym. Hieronym. Mercer. 3. Accad is Nisibis in that part of Mesopotamia, Accad. which is corruptly of Geographers called Acabene, for Accadene, Mercer. 4. Calne, which is not Selucia, as Hierome or Ctesiphon, as Hierosolmyt. and Mercer, but rather the famous Mart Town Callinisum, jun. that it was a Town of fame, may appear, Amos 6.2. go unto Calneh, etc. 5. Sinhar: Sinhar. this is the Country of Chaldaea and Mesopotamia, where is the mountain Singaras, and the Town Singara thereof called. jun. QVEST. XV. Of the building of Babel. COncerning the building of Babel. 1. Q. Curtius seemeth to ascribe it to Belus, lib. 5. 2. Others to Semiramis, Herodotus lib. 1. Diodor. lib. ●. 3. Berosus cited by josephus, to Nebuchadnazar: lib 1. cont. App●on. 4. Berosus Annianus maketh all three builders of Babylon: Nimrod began the Tower, an. 131. after the flood: then Belus built the City, who reigned after Nimrod 62. years, and he himself reigned 56. years: then Semiramis, the wife of Ninus, which reigned 24. years, much enlarged and fortified the City. To this purpose Berosus Annianus. And after all this, when Assyrian kings had made Ninive, the Imperial seat, so that Babylon was neglected, and much decayed, at the last Nebucadnazar, having conquered the City of Ninive, re-edified and beautified Babylon, as it is in the 4. of Dan. But yet the beginning and foundation of Babylon was laid by Nimrod, as the Scripture here testifieth, the beginning of his Kingdom was Babel. Hereunto agree josephus. Orosius▪ lib. 16. August. lib. 16. de Civit. Dei. cap. 4. QVEST. XVI. Of Assur. Vers. 11. Out of that land came Assur, or he went to Assur. 1. Neither Assur is here taken for the proper name of Sems' son, Lib. 16. de Civit· 〈◊〉 cap. 3. who as Augustine thinketh, first obtained the dominion of Nimrod, and then went and built other Cities, whereof the first was afterward called Ninive: the same also is the opinion of josephus and Mercerus, following Kimchi. For it is not like that Assur of godly Sem, was such another mighty hunter as Nimrod was: Lib. 1. antiq●. and if Assur obtained Nimrods' Empire, he was the mighty hunter and not Nimrod. 2. Neither is it like as Hierom writeth, de terra illa pullulavit Assyriorum imperium, that the Empire of the Assyrians did spring out of Nimrods' Country: Hieron trad. in ●. ●. for it is not probable that Sem and Cham's stock were so soon confederate together. 3. Neither was this Assur the son of japheth, as Ab. Ezra, or the son of Nimrod, as Epiphanius. 4. Nor yet is Assur here taken for the King of Assyria: that Ninus King of Assur came out from the land of Sin●ar to conquer other Countries, as Pererius seemeth to think: for it is not like that Moses would call Ninus by the proper name of Assur, the one coming of Cham, the other of Sem. 5. But the better reading is, that out of that land, he, that is Nimrod, or some of his posterity, came into Assyria, jun. so that Assur is here taken, neither for the King or Kingdom of Assyria, or for the proper name of Assur, but for the region and country of Assyria. This junius following Ramban, to whom consenteth Mercator; saving that he erroneously thinketh, Mercator in Chronolog. that Nimrod and Ninus the founder of Ninive, were all one. But it is more probable, that Nimrod first came into the country called Assyria, and began to build that City, which was afterward enlarged by Ninus, and called by his name. QVEST. XVII. Of the beginning and continuance of the Assyrian Monarchy. BUt here occasion is offered, briefly to touch the beginning and continuance of the Assyrian Monarchy. 1. Ninus is held to have been the first Monarch of the Assyrians, as Hierome saith, most historiographers consent therein: in the 43. year of his reign Abraham was borne, 352. years after the flood: the last King of the Assyrians, was Sardanapalus. 2. The number of the Kings (coming between) is uncertain: Velleius Paterculus reckoneth 33. Eusebius, 36. Orosius, 50. Diodorus, 30. only: In 2. Osia. The number of the Assyrian Kings. but the matter is not great: for few or none of all this number, were famous for their virtue or worthy acts: neither doth the knowledge thereof give any light to the divine stories. 3. Likewise authors disagree about the continuance of the Monarchy: 1. Some ascribe unto it too much, as the Egyptians, 5000. years, as Alexander writeth in an epistle to Olympias, cited by Augustine. 2. Some give too small a time, as Herodotus, of 500 years, lib. 1.3. But others yield a longer time: as Velleius a 1070. years, Instinus a 1300. lib. 1. Eusebius, Cyril, Isidor, Beda, a 1240. years: Diodorus a 1390. which opinion is most probable: Lib. 12. de civi. De●. c. 10. for from Abraham's birth to Manasses rain under the which the Assyrian Monarchy ceased, are counted years an 1310. add hereunto 40. years of Ninus rain before Abraham's birth, and they make a 1350. And if the Assyrian Empire were surprised in the 40. year of Manasses, as Pererius thinketh, the whole time will make a 1390. years. Perer. QVEST. XVIII. How long the City of Ninive stood. Vers. 11. ANd builded Ninive, etc. Concerning the continuance also of this City of Ninive, and the final overthrow thereof, many opinions there are. 1. It is not like, that this City was destroyed either in the 7. year of Ozias, as Eusebius thinketh, or in the reign of Manasses, as josephus: either in the 14. year of his reign: as Diodorus, or the 40. as Pererius: nor yet under josias, as Hierome: for in the last year of josias reign, Pharaoh Necho went up against the King of Assur, 2 King. 23.29. As yet then the Kingdom of Assur flourished and Ninive also the head City thereof. 2. Neither is it like that Ninive was surprised by Ciaxares King of Medes, after whom Astyages reigned 35. years; whom Cyrus succeeded, as Herodotus: for thus the destruction of Ninive should fall within the 70. years' captivity of the Israelites. But whereas the Prophet Nahum prophesieth that Ninive should be destroyed by the Chaldeans, Nahum. 3.7. The opinion of the Hebrews is most like, that Nabuchadnezer destroyed Ninive (and not the King of the Medes,) in the first year of his reign, about the beginning of jehoiakims' reign: for it is not like that the King of the Chaldeans could so prevail and begin his Monarchy, till he had conquered the King of Assur, and subdued the chief City the strength of his Kingdom; so than the Kingdom of Assyria, and state of Ninive continued almost 50. years beyond the 40. year of Manasses: that is 15. years more of Manasses reign: and of 29. josias, and some part of jehoiakims' reign: which make in all a 1440. years, or thereabout. QVEST. XIX. Of Rehoboth, Calah, Resen. Vers. 11. THe City Rehoboth, and Calah, Resen. etc. This is a great City.] 1. Rehoboth is here the proper name of a City, not to be taken appellatively for the broad streets of Ninive, as Hierosolymit. and Hierome: for the addition of the word (City) showeth it to be a peculiar place so called: and therefore it is called Rehoboth of the river: Genes: 36.37. likely to be the City Oraba, which Ptolemy placeth upon the river Tigris. 2. Calah, Epiphanius taketh for Thobel: Hierosolym. for the City Hariatha, which Ptolemy calleth Ar●agicarta. But it was rather the chief City, of the country Calacina, or Calachena in Assyria: whereof Strabo maketh mention, as confining upon Ninive. jun. 3. Resen, Strabo prin. lib. 16. not as the 70. read Dase: some take it for the Town Resama in Mesopotamia, some for Arsianes in the province Susiana: Epiphanius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lobus: Hierosolym. Thelessarum: But it is most like to be the City Bessarum in Assyria, according to Ptolemy, Diodorus li. 9 Strab. li●. ●16. The largeness of the City Ninive. sic junius. 4. Ninive was this great City (not Resen before spoken of, as Mercerus following. R. Levi:) not so great in the beginning, but at that time when Moses did thus write: the walls were in compass 60. miles: the height of 102. feet: the breadth able to receive three carts one meeting another, it had an 150. towers, of the height of 200. feet. In this City, when jonas preached, were an 120. thousand little children, which could not be above the 5. part, so that the City may be supposed to have had no less than 600. thousand inhabitants: It is called a City of 3. days journey, that is, to walk about the compass or circuit thereof, or as Pererius thinketh to take a view of the streets and parts thereof. QVEST. XX. Of the sons of Mizraim. Vers. 13. MIsraim begat Ludim, etc. 1. Ludim are not the Lydians of Asia minor, but a people rather confining upon the Egyptians, and confederate with them, as jerem. 46.9. the Prophet nameth the Aethiopians, Lybians, Lydians, as assistants to the Egyptians: the Ludaei then are the inhabitants of the country Meraeotis in Egypt; some take Ludim for Mauritania. Mercer. Hierosol. 2. The Hanamaei, Ludeans. Hananims. Hananims, are the Pentapolites or Cyrenians in Egypt. Hieros'. or rather a people in Aethiopia: Mercer. 3. Lehabims, they are the Lybians in Africa, where also the people called before Phutei, inhabiting the inward parts. Lehabims. Naphtahims' Pathrusims Caslahims. Capthorims, Hierom. in tradition in Genes. 4. The Naphtahims, are certain Aethiopians in the further part of Egypt: where there was a City called Napatha: Plin. lib. 6. c. 29. 5. Pathrusims: not the Pelusians in the edge of Egypt, as Hierosol. or the inhabitants of Arabia Petrea, but the Pharusians rather, as Ptolemy and Pliny call them: a people inhabiting the middle part of Egypt: whereof Isay maketh mention, Isay 11.11. Mercer. 6. The Caslahims are the inhabitants of the country Cassiotis, and the Capthorims of the region Sethroitis, about the mouth of Nilus, bordering upon Palestina. jun. QVEST. XXI. Of the original of the Philistines. Vers. 14. Out of whom came the Philistines. 1. These are they whom the septuagint call Allophyli, that is, aliens or strangers, and the Latins Palestini, and their country Palestina, which contained five regions, according to five principal Cities, of Gaza, Ascalon, Gath, Accaron, Azotus: all bordering upon the Mediterranean sea. 2. These Philistimes came of the Capthorims: for so are they called the remnant of the Isle of Capthor. jerem. 47.4. which Capthorims cannot be the Cappadocians as the Chalde readeth here, The Capthorims are not the Capadocians. and both the Greek and Latin interpreter. Deut. 2.28. for the Cappadocians inhabited a large country near to Pontus and the hill Taurus, far distant from Palestina: and therefore it is not like the Philistines should come from so far: and of any other Cappadocia nearer hand, we find no mention: But these Capthorims inhabited in the nearer parts of Egypt, as is before showed. 3. Whereas here the Philistines are said to come from the Casluhims; Reconciliation. and in other places from the Capthorims: it may be explained thus, that the Capthorims came first up to the Casluhims, which is in the way to Palestina, and joining with them, (being yet the chief ringleaders themselves) invaded the country Palestina: 4. Some think, that both the Philistines, and Capthorims, came of the Casluhims, Mercer: but the better reading is to make this a parenthesis (of whom came the Philistines) so that the Capthorims, shall be the seventh son of Mizraim. 5. Some Hebrews will have the Philistines, and Capthorims, to come both of the Pathrasims, and Casl●hans: of whom marrying together, they say were the Philistines Giants, and the Capthorims' dwarves: But the Philistines are here said to come of the Casluhims. 5. This Palestina than was first inhabited by the Canaanites, which were expelled by the Capthorims, Deut. 2.23. and though afterward it was inhabited by the Philistines, yet it was part of the land of Canaan, and so of right belonged to the land of promise. QVEST. XXII. Of the progeny of the Canaanites. Vers. 15. ANd Canaan, begat Zidon, etc. 1. He was the founder of Sidon, a City in Phaenici●, called great Sidon, Iosu. 19.28. because it was a famous City, more ancient than Tirus, which the Prophet nameth the daughter of Sidon, 〈◊〉. lib. 18. Z●don. Isay 23.12. justinus thinketh it was so called of the abundance of fish, for in the Phaenician language, a fisherman is called Said; but it is more like that Sidon beareth the name of the founder to this day. Cheth. 2. Cheth or Heth: from him came the Hethites, that dwelled about Hebron, as it may appear by the cave, which Abraham bought of them: Genes. 23.19. This was a warlike people, and of them were there giants, men of great stature: of whom the Syrians were afraid, lest the King of Israel had hired them. 2 King. 7.6. jebusi. 3. jebusi, the founder of the City Jebus, afterward called Jerusalem, josua 18.28. from whence they could not be expelled till David's time, 2 Sam. 5. Emori. 4. Emori, father of the Amortheans, or Amorites: which inhabited about Bashan and Gilead, whose king was Og: their country fell to the lot of Gad and Reuben, and the half tribe of Manasses, Num. 21. these Amorites were dispersed into diverse parts of the land of Canaan: and therefore the whole country, beareth their name, Genes. 15.16. the wickedness of the Amorites is not yet full: their stature of body was great: therefore compared to the Cedars: Amos 2.9. But their wickedness was greater: as the Prophet to set forth the sin of Israel saith, their father was an Amorite, etc. Ezech. 16.3. Girgashi. 5. Girghashi: of whom came the Gergasenes: Matt. 8. by the lake Tiberias, where was the Town of Ptolemy, called Gerasa, of josephus Cesaera, of Pliny Gelasa, hence some think the lake Genesar had the name. Mercer Hivi. 6. Hivi: of him came the Hivites: these dwelled under mount Hermon: josua 11.3. which is a part of mount Lebanon, jud. 3.3. toward the East, belonging to Trachonitis: Perer. some of the Hebrews take the Hivites and Rephaim for all one: and for that cause Genes. 15.20. where the nations of the Canaanites are rehearsed, the Rephaim are named, and the Hivites omitted. Arki. 7. Arki: who built the City Areas, over against Tripoli, under Lebanon, Hierom. Sivi. 8. Sivi: of whom the desert of Sin took the name. Perer. and the City Sin, not far from Lebanon Hierom. of him came the inhabiters of Capa●orsa, Hierosal. a town in Idumea, not far from Jebus toward the south: Ptolom. Arvadi. 9 Arvadi: of whom came the Aradians, that inhabited the Island Aradus, famous for their skill in seafaring: Ezech. 27. v. 8. Zemari. 10. Zemari: Hierom placeth the Semareans in Colo Syria, with their city Edessa: Hierosol. taketh them for the Emisseni in Syria, whom Pliny calleth Hemiseni: But it is most like that he was the author of those that inhabited Zemaraim. josua 18.22. of whom also the mountain Zemaraim was so called, 2 Chron. 13.4. Camathi. 11. Chamathi: two Cities of this name Chamath we read of in the Scripture, one in the land of Canaan, which belonged unto the possession of Nephthaly, josua 19.35. called Hamoth Dor, one of the Cities of refuge, josua 21.32. The other was a chief City of Damascus, jerem, 49.23. Tou the King of this Hamath, was in league with David, 1 Chron. 18.9. This Chamath the son of Canaan was the father of the Inhabitants of this Country, which Zeiglerus would have to be Ithurea: josephus, and Hierome, and Hierosol. think this Hamath to be Antiochia, the chief City of Syria, junius taketh it for the Province Camatha, which extendeth from Lebanon to Arabia deserta, the chief City whereof in time past was called Amathus. QVEST. XXIII. Of the Perizzites. BUt whereas Genes. 15.20, 21. two other Nations are named which inhabited the promised land: the Canaanites and Perizzites, whereof no mention is made in this place. The reason hereof may be, 1. either because those were of some of these kindreds: the one called Canaanites, as being the chief among them; the other might be the Samareans, as Pererius, or some other, so called, because they inhabited the plain Country, in unwalled Towns, for so the word is taken, Esther 9.19. where the Jews are called Perazim, that is, dwelling in Villages. 2. Or which is most like, as all these eleven sons of Canaan dwelled not in Canaan, as the Arvadians, and Camatheans: so some foreigners of other kindreds might inhabit amongst them which came not of Canaan, as the Kenites, Kenizites, Cadmonites, whose Country is promised to Abraham, Gen. 15.19. Such were the Philistines that came of the Capthorims, which expelled the Anims, Deut. 2.23. josua 13.3. There were also the Geshurites and Maachathites, Iosu. 13.13. Such also might these Perizzites be. 3. And beside these people of the Canaanites, the ancient Inhabitants being expelled and removed, might change their names, Mercer. QVEST. XXIV. Of the borders and bounds of Canaan. Vers. 9 THen the border of the Canaanites, etc. 1. Moses doth carefully limit the Country of Canaan, because it was that land, which the Lord had promised to the Israelites. 2. The four bounds of the Country of Canaan, are Zidon in the North, and Gaza on the South on the West side: and on the East side the five Cities Sodoma with the rest (Zoar is not named because it was but a small Town and of no great account, Gen. 19.20.) in the North corner, and Lasha in the South: the same is Calirrhoe (as Hierome thinketh) where was a Bath of hot waters. 3. This is the descrption of the whole land of Canaan, which comprehended the seven Nations of the Canaanites, expelled by the Hebrews. But that land of Canaan, which is described by josua, 13.3. was but one Country on the West, toward the Sea, a part of this great Country of Canaan, which was the land of the Philistines. QVEST. XXV. japheth the eldest son, I'm the youngest. 2. THe brother of japheth the elder. It is rather thus to be read, than the elder brother of japheth. 1. Some think that Sem was the youngest son of Noah, and I'm the next, and japheth elder: as Lyranus, Tostatus, Genebrard. But the contrary is evident, Gen. 9.24. where Cham is called the younger son in respect of Sem and japheth. 2. Neither was Sem the eldest: as Augustine thinketh, lib. 16. de Civit. Dei, cap. 3. and Cajetanus, Vatablus, and some Hebrews, as Kimhi, for Noah was five hundred year old, when he began to beget his children, Gen. 5.32. and when the flood came he was 600. year old, Gen. 7.6. Now too year after the flood, Sem at an hundred year old begat Arphacsad, Gen. 11.10. but then the eldest son of Noah must be an hundred and two year old: it remaineth then that japheth was the eldest, Sem the next, I'm the youngest, Mercer. junius. But Sem is named first, because of his prerogative, as Isaad before Ishmael, and jacob is set before Esau. Cajetanus to make his opinion good, is forced to say, that Sem might be an hundred and two years old when he begat Arphacsad; and Pererius is also driven to this shift, to say that Noah might not be five hundred year old precisely, but five hundred and two, both which evasions, are manifestly contrary and repugnant to the text, as hath been showed▪ QVEST. XXVI. Of the sons of Sem. Vers. 22. THe sons of Sem, Elam, Ashur, etc. Elam from whence came the Elamites, or Persians: josephus, Hieron. as Susan (the head City of Persia) was in the Province of Elam, Elam. Dan. 8.2. 2. Ashur gave the name to Assyria. 3. Arphacsad, of whom the Chasdim, that is, the Chaldeans. Asher. Arphacsad. Lud. Pererius derideth this derivation, and yet bringeth no other in stead thereof: hence was named the Country Arphaxitis in Assyria, Mercer. 4. Lud the founder of the Lydians in Asia minor, of the which Country rich Croesus was King: there was another Lud, one of the sons of Misraim, father of the Lydians in Africa, as is showed before, quest. 20. 5. Aram, of whom came the Aramites or Syrians, whereof it is that the Scythians after their return out of Asia and Syria, were called Aramai, Aramites, Aram. Plin. lib. 6. cap. 17. This Country of Aram or Syria, was divided into sundry regions, as the Scriptures make mention of Aram of Damascus, 1 Chron. 18.6. of Aram Maharaim, that is of the floods, Aram Maachah, 1 Chron. 19.6. Padan Ara, Gen. 28.6. QVEST. XXVII. The sons of Aram. Vers. 23. THe sons of Aram, etc. 1. Us or Huz, the founder of the region Trachonitis, josephus. Higher▪ whose posterity inhabited the land of Us, jobs Country, Vz. Chul. job 1.1. which belonged to Idumaea, jerem. Lament. 4.22. the Septuagint call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hausitis, 2. Chul: which josephus and Hierome take for Armenia: but it is rather the region Palmyr●n●, where Ptolimie placeth the Town Cholle. 3. Gether: Gether. which josephus taketh for the Bactrians, Hierome for the Carians, or Acarnanians: but it is most like to be the middle part of Syria, about Cassiotis, where Ptolemy findeth the Town Gindarus, whence are the people Gindareni, Plin. lib. 5. c. 23. which may very well be derived of Gether, by an epenthesis the interlacing of u 4. Mesch, Hierome saith, they are the Mocones, Moenians: josephus the Mesanci, Mesch. now the Inhabitants of Pasinum in Susianna: junius taketh it for that Country that lieth between Cilicia, and Mesopotamia, and that part of the hill Amanus, which they call Masium: which may very well take beginning of Mesch. Luther thinketh that the region Massa in India, took denomination from hence. QVEST. XXVIII. Of Heber, whether the Hebrews were named of him. Vers. 25. Unto Heber were borne two sons.] Hence it appeareth, that of this Heber were the Israelites called Hebrews: and not as some think were they so called of Abraham's passage or coming over the River Euphrates, and dwelling on this side: because the Hebrew gnabbar, signifieth a passage or going over. Hence also of this Heber, the Hebrew language is named, which continued in Heber's stock, in the division of languages, Mercer. QVEST. XXIX. Of Phaleg. Whether the division of tongues happened in his time. THe name of the one was Phaleg, for in his days was the earth divided. Phaleg, signifieth to divide. 1. Some think that this name was given to Phaleg at his birth, by way of prophecy: and that the division of tongues happened in the end of Phalegs' age, who lived 239. years, and was borne ann. 103. after the flood: so that this fell not out in their opinion, till 340. years after the flood, some ten years before Noah's death, who lived 350. years after the flood: of this opinion seemeth Hierome to be, Tostatus, Lyranus, and diverse other Hebrews. But this is not like that the divisions of tongues fell out so long after in the end of Pelegs days: for why should it be said, that in his days rather than of Reu, or Serug, or of the rest, that the earth was divided? for all these, Reu, Serug, Nahor, Terah, were borne before Peleg died. And again, whereas most of the Inhabitants of the world dwelled together before the building of the Tower of Babel, and all concurred to set forward that work; it could not possible be, if this happened 340. year after the flood, when the world must needs have been exceedingly increased, that such a multitude of people could either dwell together, or assemble into one place, to intend one work. 2. Mercerus judgement is, that this division of tongues fell not out either in the birth or end of Peleg, but about the hundred year or middle part of his age, some 200. years after the flood, because of jocktans' sons: And although Reu and Serug might be then borne, yet Moses rehearseth them not here, because they were all of one family and language: But if this be admitted, the reason doth not appear, why this division should be said to be in Pelegs days, rather than of the other fathers, who were then alive, but were not at that time borne as Peleg was. 3. I rather approve therefore Augustine's opinion, (to the which learned junius and Pererius subscribe,) that this division was made at the birth of Peleg, about 100 years after the flood: The only doubt is, that because jocktan the younger brother of Peleg, had 13. sons, which all are supposed to have been men grown, and their languages divided at the building of the Tower of Babel, this should seem not to be done at the birth of Peleg. Augustine's answer here is not sufficient, that jocktan was elder than Peleg: for if this were granted, yet jocktan could not be many years borne before Peleg, whom Heber begat at 30. years: but for jocktan to have 13. sons, men of years, when Peleg was a child, would require the odds at the least of forty or fifty years. Wherefore the better answer is, that it is not necessary to think that all those sons of jocktan should have their tongues divided, but that most of them kept the tongue of Heber: as the eleven sons of Canaan spoke all the Canaanitish tongue: And hereof it is, that the posterity of Heber, who consented not to that wicked enterprise at Babel, were not punished with division of tongues, nor dispersed into remote Countries, as the rest, but dwelled all toward the East: Neither is it to be supposed that all jocktans sons were borne before the building of the Tower: seeing Moses stayeth in Peleg: but he setteth down all jocktans sons at once, that he might proceed afterward in the righteous line without interruption. QVEST. XXX. Of the sons of jocktan. Vers. 26. THen jocktan, etc. Concerning these thirteen sons of jocktan, Hierome confesseth, that he could not find out their names; but thinketh they inhabited in the remote parts of India, and so were not so well known as the rest. junius also, a most diligent searcher of Antiquities confesseth as much. Sheba. 28. Sheba. We read of three of this name in Scripture: one Sheba came of Chus, vers. 7. which inhabited in Aethiopia; another Sheba came of Abraham, which confined upon Persia: see before, cue▪ 11· and Dionysius reckoneth the Shabeans among the Persians: Dionys. de situ orbis. the third Sheba is this of jocktan; of whence came the Shabeans in India. 29. Havilah of jocktan, is another beside Havilah of Chush: for the Country was adjoining to Mesopotamia, Havilah: see before qu●. 10. not far from the Ismaelites and Amalekites. But this Havilah of jocktan, josephus placeth in the Region of India, called Jeria, which is the East or Portugal's Indieses▪ QVEST. XXXI. Where Ophir is. OPhar: josephus taketh it to be Sophira, a Country in India which yieldeth gold, some take it for the Island Molucca: some for Taprobana: Tostatus thinketh it is that Country, where the golden mines are kept by the Griphins and Lions, so that the access unto them is very hard. But this Country Mela placeth in Scythia, lib. 2. c. 1. if it be any where: for Pliny holdeth both to be fables, that of the Pegasi, or winged horse in Aethiopia, and this of the Griphins or winged Lions in Scythia. Plin. lib. 10. c. 29. This Ophir is most like to be in the West Indies, the same region which is called Peru, which seemeth to be derived of the Hebrew Pervaim, mentioned, 2 Chron. cap. 3. vers. 6. Hence the gold of Ophir is translated, Gold why called obrizum. Plin. lib. 33. c 3. aurum obrizum, by the Latin translator, job 28.16. not so called, as Pliny thinketh, quia rubet, because it is of a red and fiery colour, or as Isidore, quia obradiat, because it glistereth: but rather it may be called obrizum, quasi Opherizum, as Pererius conjectureth. QVEST. XXXII. Of Mesha and Sephara. 3. THeir dwelling was from Mesha, as thou goest to Sephar, etc. 1. junius taketh this Messa for the region under the hill Masius; a part of the hill Amanus, which is an hill parting Syria from Cilicia and Sephara for a Town of Mesopotamia situated upon Euphrates; and by the Mountain of the East, he understandeth the hilly Country of Chaldea. 2. Hierome out of josephus maketh Messia a Country in India: and Sephara a Mountain there; where the sons of jocktan inhabited from the River Cophen, to the Country Jeria: and this seemeth the more probable, that the sons of jocktan were dispersed into the regions further East: because the Countries of Chaldea, Syria, Mesopotamia, and the rest thereabout, were possessed by the children of Canaan, as hath been showed already. Sem dwelled still in the land of Canaan. 3. Though that seems issue were divided far into the East, yet he himself remained in the land of Canaan, which he knew (as it was revealed to Abraham) should be given to his posterity. And he is Melchisedech, that did meet Abraham, the King of Salem, Gen. 14. as shall be proved in that place against Pererius and others, that hold the contrary opinion. QVEST. XXXIII. Cainan none of the sons of Sem. Vers. 13. THese are the sons of Sem. 1. Hence appeareth the error of the Septuagint, that beside the five sons of Sem here expressed, add a sixth, one Cainan. 2. It is not to be thought, that every one of these families had a diverse language, or made a diverse Nation, as Mercerus thinketh it probable, is before showed quest. 3. but that they sorted themselves according to their diversity of tongues, sometimes diverse families of one language concurring to make one Nation, Whether all the issue of Noah's sons are rehearsed. Lib. 16. de. civ. dei. c. 3. sometime one family dividing itself into diverse Nations, as appeareth in the posterity of Eber, in Abraham, of whom came the Ismaelites, and Israelites, in Isaad, of whom descended beside the chosen seed, the Edomites of Esau. 3. Hereof it is, as Augustine well conjectureth, that the issue of all the sons of japheth, Cham, Sem, are not here named: for of japheths' seven sons, the Genealogy of two only is rehearsed, and of two likewise of seems five: not that it is likely, the other had no issue, but because they were not the fathers and founders of Nations, as the rest were, but were adjoined and numbered with the rest. 4. Places of Doctrine. 1. Doct. Hebrew text authentical. WHereas the Septuagint do add one Cainan to the sons of Sem, vers. 22. and another Cainan to the sons of Arphacsad, vers. 24. whereas there is no such addition in the Hebrew: it appeareth that the Hebrew is the authentical language, and other translations to be amended by it. 2. Doct. The antiquity of Moses writings. IN that Moses rehearseth the fathers and first founders of the Gentiles, by whom they were named: we see the antiquity of Moses story, more ancient than any foreign writer: who are not able to show the derivations and beginning of the names and generations of the Nations. 5. Places of Confutation. 1. Confut. Against the feigned antiquity of the Egyptians. THe error of the Egyptians is discovered, that boast of their antiquity: that write in their Annals, of 330. Kings before Amasis, and of their continuance for thirteen thousand years. Pompon. 〈◊〉 lib. 1. c. 9 In the like error is Mercator, that fetcheth the original of the Egyptians from before the flood, even from the first age and beginning of the world. But they are both here confuted by Moses, who showeth that Mizram the father of the Egyptians, came of Ham, Noah's son. 2. Confut. The Scriptures not simply obscure. WHereas vers. 2.21. it is said, these are the sons of Sem according to their tongues, B●ll●r. ●ib. 3. de verb. inter pr. cap. 3. this being a preposterous speech, as Bellarmine calleth it, setting that first, which was last done: for as yet all the earth was of one language, Gen. 11.1. hence he would prove among other arguments, that the Scriptures are obscure. Bellar. lib. 3. de verb. interpt. cap. 3. Whereunto we answer, 1. that this proveth not the Scriptures obscure; because sometime an hysterosis used: some things are set before in story, which were afterward done. This difficulty may easily be helped by the least direction and caveat to the Reader: and this kind of preposterous speech is found in other foreign histories, which are notwithstanding read of all, and not laid aside for any obscurity herein pretended. 2. Though an obscurity be admitted herein, yet this proveth not an obscurity throughout in the Scriptures: that because of some dark places, they should not at all be read of the simple. 3. And although there be many difficult places in Scriptures, yet are there also more plain and easy: yea the most necessary matters, that concern faith and manners, are plainly expressed in Scriptures: and what is obscurely handled, is found not to be so necessary to salvation: as Augustine well saith, In iis, quae aperte in Scriptures posita sunt, De doct. Christ. lib. 2. cap. 9 inveniuntur ea omnia, qua fidem continent moresque vivendi: in those places, which are plainly set down in Scripture, are found all those things which concern faith and manners. 3. Confut. The Pope Nimrod and Antichrist. AS old Babylon was the beginning of the Kingdom of Nimrod, vers. 10. so Rome, the second or new Babylon, is the head of the Kingdom of Antichrist, the Nimrod of the world, that hunteth men's souls, as the other did tyrannize over their bodies. Muscul. 9 Places of Moral observations. 1. Moral. The wicked mixed among the righteous. Vers. 1. WHere the sons of Noah are reckoned together, Cham is set in the midst between Sem and japheth: wherein is shadowed forth the state and condition of the Church, that Chamites, hypocrites, and ungodly persons, in the visible face of the Church, are mingled among the midst of the faithful, Muscul. 2. Moral. The prosperity of the wicked continueth not long. WHereas Nimrod of Chus, of Cham, began first to be Lord over his brethren: and Canaan with his sons inhabited the best parts of the world, it will be demanded, how that curse upon Canaan took place, that he should be a servant to his brethren. The answer is, that the ungodly may flourish for a time: we must do as David did, Enter into God's Sanctuary, and consider their end, Psal. 37.17. for in the end, when the wickedness of Canaan was ripe, they were cast out of that pleasant land, and made servants to Israel of Sem. CHAP. XI. 1. The Method and contents of the Chapter. THis Chapter hath two parts: 1. It entreateth of the attempt of the carnal and worldly sort, in building the tower of Babel: where is expressed, first their attempt, with the circumstances: 1. Who they were, vers. 1. 2. Where, vers. 2. 3. Of what matter, vers. 3. what they went about, to build a tower. 4. Wherefore, to get them a name, vers. 4. Secondly, the disappointing of this their purpose by the Lord: his consultation, vers. 6, 7. the execution, 8, 9 2. The second part containeth a genealogy of the faithful; first of Abraham's progenitors, from vers. 10. to 27. described every one, 1. by their names; 2. their age, both before they begat children, and afterward: 3. their issue, first of the righteous, then of other sons and daughters: secondly, of Abraham his birth, with his children, vers. 27. his marriage, vers. 29. his travel, departing with his father out of Chaldea. 2. The diverse readings. v. 2. It came to pass. S. Ch. it fell out. Tr. and as etc. G. when they went. B. it was, as they went. A. heb. as they went in the beginning. differ. ver. Chal. cor. S.H. cor. Ch. cor. Hier. prop. pro appel. differen. ver. Ch. as they went from the East. cat. v. 4. Before we be dispersed. S.H. lest we be dispersed: cater. pen. lest, etc. v. 5. The Lord appeared, to be revenged over the work of the City. Ch. the Lord came down to see, etc. caet. Which the sons of Adam had made. H. sons of men. cater. 7. That they hear not. S.H. Ch. understand not one another's speech: cat. shamang, to hear, understand. 9 The name was called confusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Babel. cat. ballall, to confound. 12. Arphacsad lived an hundred five and thirty: S. five and thirty. caet. and begat Cainan. S. the rest have not Cainan. S. add. So readeth the vulgar Latin in the great Bible. 13. Arphaxad lived 430. years. S. 303. years: Hier. 403. years. c●t. And Cainan lived an 130. years, and begat Sela: and Cainan lived after he begat Sela, 330. years, and begat sons and daughters: all this is added by the Septuag. which is not in the Hebrew. 14. Sela lived an 130. S. 30. years: caet. S. add. S. ad. Sep. det. S. ad. S. det. S. cor. add. differ. verb. S. ap fpr. diff. pronun●. 15. And he lived 330. years: caeter. 16. For 34. the S. read an. 134. vers. 17. for 430. they read 370. vers. 18. for 30. years, the S. have an 130. vers. 20. for 32. years, they read, an 132. vers. 22. for 30. years, the S. read an 130. vers. 2, 4. for 29. years. an 170. years, vers. 25. for an 119. S. read an 125. 28. ante, before. H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the presence of There. S.T.B. There yo● living. Ch. before the face, heb. P. that is in the presence. 30. Sara. S. Sarai. caeter. sic etiam hebr. 31. Out of the region of the Chaldeans. S. from Vr of the Chaldeans. caet. and they came to Ara●▪ H. Ch. Haran. B.G. Charran. S.T.P. so it is read, Act. 7, heb. Charan. 3. The Explanation of doubts. QVEST. I. Who and from whence, and for what they came that built Babel. Vers. 1. All of one speech, vers. 2. went from the East. 1. By this it is evident, that all the world at the first used but one language, which was the Hebrew tongue, preserved still in Heber's family: but whether they used the same dialect, and style of speech, as Aben Ezra, and the same manner of pronouncing, as Cajetan think, is uncertain. 2. These that came into the Plain, were not as Cajetan thinketh, some certain men: or as Rasi, only the posterity of Sem, whom Ramban confuteth, but generally all: for the language of the whole world was confounded and changed at the building of the Tower: But Abraham could not be of this number, as Aben Ezra, being yet unborn: And whither Noah removed, it is uncertain: but it is most sure, Whether all the people of the world came. that he joined not with the unruly company in their proud enterprises. 3. They came from the East: that is that part of Armenia, where the Ark landed being afraid at the first, as josephus conjectureth, because of the late flood to leave the hilly Country▪ But by degrees they descended, first dwelling in the hills, afterward at the bottom and foot of the hills, Lib. 1. antiqu. than they sought into the plains: either to seek more room for their multitudes, that were increased, or of an ambitious mind, not contented with their lot, or for both. 4. They came into the land Sinhar, or Singar, not in Pontus, as the Hierosolim: but in Mesopotamia where is the hill Singara: which Rupertus will have to signify, excussio dentium; the smiting out of the teeth: because their language was smitten, which is caused by the teeth: for so shingar may be derived of Shen, a tooth, and gaurah, to evacuate. 5. Neither is it like that they began to build Babel, as soon as they came into the Plain, or that they were penned up an hundred years, in the hilly Country of Armenia: (for so long it was from the flood to the confusion of the tongues,) but after they were descended into this plain Country, then when they espied their time, they entered into this consultation. QVEST. II. Why they built of brick. Vers. 3. COme let us make brick, etc. The reason why they resolved to build of brick, was neither for the continuance, as josephus thinketh: for though brick buildings are very durable, as Pliny testifieth, there were to be seen at Babylon that had lasted 700. years: joseph. lib. 1. antiquit. Plin. lib. 5. c. 5●. quest. 2. yet edifices of hewn stone are stronger: as it is, Isay 9.10. The bricks are fallen, but we will build with hewn stones. 2. Neither did they so, as some imagine, to provide against the second destruction of the world by fire, as Noah's Ark was a refuge for the water: because brick work will endure the fire: for they were not so foolish to imagine, that the whole world could be preserved in one Tower: and though the building might stand against the rage of fire, yet the men enclosed should not be able to endure the heat. 3. But the cause of choosing this matter for building was the necessity of the place, Mercer. where stone was not to be had: and yet the earth of that plain being of a fat and slimy substance, was very fit to make brick: which was the cause why Pharaoh built his Cities in the plain Country of Egypt of bricks, Exod. 1. and beside, that region afforded a kind of natural lime, of slimy nature like pitch, which issued forth of the River Is, Herod●. in Clion. Strabo. lib. 16. What then slimy matter was which they used for mortar. in great abundance, as Herodotus saith, and out of a fountain near to Naptha, which in the Babylonian language signifieth liquid Pitch, or Brimstone, Strabo. 4. This stuff which they used for mortar, was neither argilla, a kind of Potter's clay, as Vatablus, nor yet Cr●ta chalk, as Oleaster, or lu●um, a soft earth, as Pagnine: nor calx viva, lime, as Diodor. Tharsense. but as the Hebrew word chemer signifieth, which the Septuag. translate asphalto●; it was a reddish sulphurous earth, clammy like pitch, which was in stead of camentum, as Hieron. or intritum. Tremell. mortar: so that this chemer, slimy earth, was in stead of chomer, mortar: by which means of brick and bitumen Semiramis afterward enlarged the walls of Babylon. Perer. QVEST. III. Who was the chief in this work. vers. 4. LEt us build a City and Tower. 1. Cajetan gathereth from hence, I●s. lib. 1. antiqu. Aug. lib 16. de Civi●. cap. 4. Nimrod beginneth, the rest consent. that all the people of the world were not here assembled, because one City could not suffice for them all: But that is no reason, for they built not this City for the habitation of all, but to be a monument of their fame, and as the chief City of all other which they should build afterwards. 2. Nimrod seemeth to have been the captain and ringleader of this company: for Babel was the beginning of his Kingdom, Gen. 10.10. so thinketh josephus and Augustine. 3 Though the counsel came first from Nimrod, or some few: abiit tandem in ●●udium catholicum: it grew to be the catholic, that is common desire of all. Muscul. QUEST. IV. Of the height of the tower of Babel. WHose top shall reach to heaven.] 1. It is not like, that as Augustine supposeth they indeed thought to build a tower so high, whose top should touch the clouds: quest. 21. in Gen. and so these words to be taken according to their literal sound. 2. And that report of Abydenus, cited by Eusebius, is to be held but a fable, Euseb. lib. 9 de prepar. Evangel. c. 9 that when they had builded almost up to heaven: i● was tumbled down by a mighty wind: and it is very like, that the Poets took occasion hereby to devise that fiction of the war of the Giants, and their laying the great hills of Pelion, Ossa, Olympus, one upon another to climb up to heaven. 2. Neither to answer the objection of the heathen, who took exception to this story, it being impossible, though all the earth were laid for a foundation, to build up to heaven, need we with Philo, to make an allegory of the building of this Tower, who understandeth thereby their proud and high attempts against God. 3. Neither yet is it like as Berosus Annianus, that they reared this tower so high to make it equal to the mountains: or that as josephus writeth, they imagined to bring it so high, and accordingly performed it, that it exceeded the mountains in height, to be a defence from like general flood: or that this tower was four miles high, as Hierome saith he was informed by some: in 14. Esai. much less 27. miles high, as some Hebrews imagine. 4. But in these words there is an hyperbolical speech (wherein more is expressed, than meant usual, both in the Scriptures, and in foreign writers: as Deuter. 1.28. Their Cities are walled up to heaven: their meaning then is, that they would build this tower exceeding high: And it is very like that it was of a very great and unwonted height, although no certainty thereof is extant in any writer: Lib. 1. Stadium containeth an 135. paces, whereof eight make a mile. How long the tower of Babel continued Diodor. Lib. 3. c. 4. quest. 55. in Genes. Herodotus speaketh of a Temple consecrate to Belus in Babylon, four square, containing two stadia or furlongs in breadth, and a tower in the midst, being one furlong in height, and another above that, till it came to eight one above another: so that by this account, it should seem to have been an Italian mile in height: Diodor. saith, it was so high, that the Chaldeans made it a Sea mark: Pliny writeth, that it continued till his time: and Hierome, that it remained till his: and Theodoret also in his memory. The Hebrews think, that one third part of this tower sunk, another was burnt, the third part stood: but howsoever that were, it is like that some part of it remained as a perpetual monument of their pride and folly, Mercer. QVEST. V. What moved the Babylonians to build this tower. 4. THat we may get us a name, lest we be scattered, etc. 1. It is not like that they built this tower to keep them from the like general inundation: as josephus thinketh, for they could not be ignorant, that God had made a covenant with Noah never to destroy the world so again. 2. Neither did they make this brick tower, to be a defence against the rage of fire, wherewith they knew the world should be destroyed: for what was one tower to save the whole world. 3. But one cause might be of the building of this tower, the ambitious desire of dominion, as Hugo saith, Factum esse cupiditate regnandi: Nimrod set forwards this work, that it might be the beginning and chief of his kingdom, Genes. 10.10. 4. Another reason is here expressed, lest they should be dispersed, not as the Latin Interpreter, before they should be dispersed: for they knew it not: they built them a City and Tower, to maintain society, that they might dwell together, and not be scattered here and there: and josephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandment of God, who would have them dispersed into diverse parts, that the world might be replenished. 5. As also another end of their purpose is here insinuated: to get them a name: as the Psalm saith, They think their houses shall endure for ever, and they call their lands by their names, Psal. 49.11. as Absalon reared up a pillar, to keep his name in remembrance, 2 Sam. 18.18. and Philo saith, that these Babylonians did write their names also in this tower, to revive their memories with posterity. QVEST. VI. Whether they sinned in building this Tower. Tostatus paradox confuted. HEnce appeareth Tostatus error, that thinketh, it was not a sin in them to build this tower to preserve their memory, because he thinketh that Noah was one of the chief builders: and that God hindered this work, not because it was evil, but for that it hindered a greater good, namely, the peopling and replenishing of the world. But the contrary is evident, that they greatly sinned in this their proud enterprise. 1. Their impiety toward God appeareth: Augustine saith, erigebant turrim contra dominum, they erected a tower in despite of God: August. lib 4. the civet. Dei. c. 4. as the Prophet Isay according to this pattern bringeth in the King of Babel vaunting himself. I will ascend above the height of the clouds, I will be like the most high, Isay 14.14. 2. Their vanity appeareth that seek to be famous in earth, not by good works to be glorious in heaven Calvin: vide radicem mali; saith Chrysostome, see the root of evil, they seek to be famous, ●dificiis non ele●m●synis, by buildings, not by alms: 3. josephus noteth, their disobedience, that knowing, as it is most like from Noah, that it was God's ordinance, that by them the earth should be replenished, yet wilfully oppose themselves to the counsel of God: 4. Philo observeth their impudence: o insignem impudentiam, that whereas, they should rather have covered their sins, they proclaim their pride, tyranny, voluptuousness to all posterity. Noah whether present. It is uncertain whether Noah were present: it is most like he was not, or that he consented not unto them: And it appeareth by the punishment, that God misliked their very act: for he saith, vers. 6. neither can they now be stopped from whatsoever they have imagined: that is, they proceeded with a violent rage, that nothing could stay them, neither the fear of God, nor the expectation of his judgements: but whatsoever they had proudly devised, they will as wickedly prosecute. QVEST. VII. How the Lord is said to descend. Vers. 5. But the Lord came down to see the City, etc. God is not said to descend to see, 1. as though any thing hindered his sight in heaven: for all things are naked and open to his eyes. II. b●. 4.13. 2. Neither as though God went from place to place, or were absent any where: for the Lord filleth heaven and earth: heaven is my throne, earth is my footstool, etc. what place is it that I should rest in? Act. 7.49. But the Lord is said to descend to see, etc. 1. In respect of the new effect, in manifesting his judgement; re ipsa patefecit: he showed indeed, that he was not ignorant what he did. Augustine, Calvin. 2. Or for that he caused his Angels to descend, and so is said to descend in his Ministers. Augustine. 3. Or as Cajetan, quia extendit se cura & providentia usque ad infima: Dei civet. Dei. l●b. 16 c●p 5. because God extendeth his care even unto the lowest things in the world: as it is in the Psalm; Who is like unto the Lord, etc. who abaseth himself to behold things in the heaven and earth? Psal, 113.5. 4. God hereby also showeth his patience, non ab initio illorum repressi● insaniam, etc. he did not at the first repress their madness, but used lenity towards them. 5. Vult nos admoneri, ne fratres temere condemnemus, etc. God would have us taught hereby, not rashly to condemn our brethren. Chrysost. God therefore giveth a rule to man, first to examine a cause before they judge, as the Lord first seeth and knoweth before he punisheth. Muscul. 6. And by descending, here is understood the punishment which followed: as if God should have said, Non amplius dissimul●mus eorum s●elira, sed quam primum ea puniamus: Let us no longer wink at their sins, but presently punish them, Rabbi Moses: Aegyptius. Basil maketh this distinction, that God de coelo aspicit, Basil. in Psal. 32. descending taken not always in evil part. is said from heaven to behold the righteous: but descendendo dicitur invisere deus, etc. God is said to descend to visit the ungodly: but this distinction always holdeth not; for both the Lord is said to look down from heaven upon the wicked. Psal. 141. and the Lord is said to descend for the deliverance of his people. Exod. 3.8. QVEST. VIII. To whom God spoke, saying, come let us go down. Vers. 7. COme let us go down, etc. 1. The Lord speaketh not here to the Angels, as August. Gregory, Philo, Cajetan, with others; or to the persons of the Trinity and Angels together, Mercer. 2. But this is the consultation of the whole Trinity, as v. 8. it is said, jehovah scattered them. This speech is answerable to that, Gen. 1. in the creation of man: Come let us make man: and those to whom God speaketh here, he maketh as equal in the same degree, Come let us go down: Raban. in Glos. 〈◊〉. R●pert. li. 4. in Genes. c. 42. Lib. de con●us. linguar. How God speaketh to Angels. Aug. lib. 16. de civ. Dei. c. 6. Lib. 2. moral. in 1. cap. job. sic Raban. Rupert. Calvin. 3. God indeed sometime useth the ministry of Angels, not that he needeth their help; but as Philo saith, videt quid se, quid creaturas deceat, God seeth what is meet for himself, what for the creatures: for God is more honoured in such Ministers, and men's infirmity thereby helped. But at this time, and in this case, God needed not the ministry of Angels: this confusion of tongues was his immediate work, as was the gift of tongues, Acts 1.4. Wherefore to dispute there, how God speaketh to Angels and invisible spirits, is superfluous, which may notwithstanding be done two ways: either, as Augustine saith, veritas incommutabilis per seipsam ineffabiliter loquitur: the unchangeable verity speaketh by itself after an ineffable manner, Gregory sheweth another way, Quicquid agere debent in ipsa contemplatione veritatis legunt, etc. They do as it were read in the contemplation of the verity, what they should do. The Angels are either inspired by God to know his will, or they behold in God, as the Schoolmen say, as in a glass, what is to be done. But the first is the way, whereby God speaketh to Angels, the other is but a speculation of man. QVEST. IX. Whose language was confounded. Vers. 7. ANd confound their languages, etc. 1. Pride bringeth confusion of tongues, humility as in the Apostles obtained uniting of tongues, Act. 2. Greg. 2. It appeareth how hurtful the conspiracy of the wicked is, for if now in the beginning, Greg. hom. 30. in Evangel. Hom. 30. in Genes. they abused the uniting of their tongues to so great madness, how outrageous is it like they would have been afterward, when their multitudes had been more increased. Chrysost. 3. Not every man's language was confounded, for then all society would have been taken away even in families, but the speech of certain kindreds and companies was changed. QVEST. X. What caused them to leave off building. Vers. 8. THey left off building, etc. 1. The confusion then of tongues made them leave off building, not any great wind or tempest that tumbled down their work, as Sibylla and Abidenus in Eusebius, neither were the tongues confounded by little and little, as Aben Ezra, but all at once. Euseb. lib. 9 de prepar. Evangel. c. ult. Mercer. 2. The building of the City was intermitted for an hundred years, until Semiramis: but the Tower of Babel was not heightened, but only enclosed in the Temple of Belus, which continued till Herodotus time, an 1400. years. Perer. QVEST. XI. Of the name of Babel. Vers. 9 THe name was called Babel. 1. It was not so called of Belus, as some have imagined, but of confusion, for so Ballal signifieth. 2. Neither was it ever called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth confusion in the greek tongue, as the Septuagint, but after the Hebrew. 3. So God disappointed them of their purpose, that where they looked to gain credit, they found shame and confusion: vide quot res siant, Hom. 30. in Gen. etc. behold how many things were done, saith Chrysostome, to keep a memory of this fact: for Phaleg had his name of this division: Babel of the confusion of tongues: and of Heber, in whom the holy tongue remained unchanged, that language took the name: sic Chrysost. Perer. QVEST. XII. Why God saw it good to disperse the people. FRom thence the Lord did scatter them, etc. 1. They were not then scattered before, as some think, but now upon this occasion they began to be divided into all quarters. 2. Though this division of tongues were imposed upon them as a judgement: yet God turneth it to the benefit of the world, in dispersing them, which was many ways profitable: both because, if they had continued in one place, many goodly Countries in the world should have lain desert, waste, and untilled. As also sufficient food could not have been provided in one place, for such a multitude. And further, if they had continued together, they might have been in greater hazard by war or pestilence: as also wicked people inhabiting together, would have been more strong to do mischief. QVEST. XIII. That the Hebrew tongue was the common language of all the world. Lib. 16. de Civit. Dei. ●. 11. &. 18.39. NOw if any be desirous to know what language this was, which before this confusion of tongues was used through the world: it is agreed by the most learned interpreters, that it was the Hebrew. 1. Augustine's reason is, Quoniam in familia Heber communis omnium lingua remansit, because the Hebrew tongue is so called of Heber, in whose family that which was the common tongue before remained: that tongue which Heber used before the division of tongues, was the common speech, but that was the Hebrew. 2. Hieromes reason to prove the Hebrew to be matricem, the mother of all other languages; is because every tongue hath borrowed some words of the Hebrew, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same in Hebrew pherion. Cantic. 3.9. a bed or bear: so the Latin hath borrowed the word nugas, which is in Hebrew nuge. Sophon. 3.18. where Hierome in his translation keepeth the same word: In 3. cap. Sophon. In cap. 7. Isaia. so saccus, a sack, as Oleaster noteth, cometh of the Hebrew. Hierom likewise showeth, that gnalmah signifieth a Virgin both in the Hebrew and Punic language, from whence the Latin alma seemeth to be derived: Many words also are used in our English tongue, derived from the Hebrew, as fag which is a fig. The Grecians further seem to have derived the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Other tongues borrow of the Hebrew. he done, pleasure, from Heden the place where Paradise was: the Latins call Whales thynn●s, of the Hebrew tavaim: the Italians call a thing that is light and vain, Bay, of the Hebrew Bohu: the French of Gallia Narbonens. call a species or kind, mean, of the Hebrew min. 3. Tostatus reason is, because these names, which were first given, as of Adam, Eve, Cain, Seth, are Hebrew words, as may appear by their several derivations in that tongue: as the first so called of the red earth, the second because she was mother of all living, the third a possession, the fourth because he was put in Abel's place. 4. Cajetanus proveth the same by the word Jehova, which is an Hebrew word, used before the flood, and the name Babel given unto the tower in this place. 5. Oleaster bringeth these reasons: that it is most like, that the common language remained there, where the first division of tongues was made, namely in Babylon, the Chalde therefore and Hebrew, between the which there is great affinity, are most like to be the most ancient: as also for that this was the language of the East: from whence they came which builded Babel. It appeareth then, that Philo is in an error, that thinketh the Chalde tongue to be the most ancient: true it is, that Nahor, There, Abraham, dwelled in Chaldea, but yet they spoke the Hebrew tongue, and so in that respect it may be called the Chaldean tongue, because some Chaldeans used that language: like as the Syriake tongue, which the Jews used in our Saviour Christ's time, might be called the Hebrew language, because the Hebrews used it, Mercer. QVEST. XIV. Whether the Hebrew or Syriake be most ancient. HEnce also it is evident, that Theodoret was much deceived. 1. He thinketh that the Syriac tongue was the most ancient, Theodoret's opinion examined. because those names, Adam, Cain, Abel, are Syriac names. Answ. The Syriake or Chaldaike, and Arabike language, were derived as Rivers out of the fountain of the Hebrew: and therefore it is no strange thing, if some Hebrew words are retained in those languages. 2. He thinketh that the Hebrew speech was not so called of Heber, for then all the posterity of Heber, as the Syrians, Idumeans, Ismaelites, Ammonites, should also speak that language. Ans. Augustine giveth the reason hereof: that they were called Hebrews only among whom & lingua prior & pietas conservaretur, where both the ancient tongue, and religion were preserved: although Heber was the father of many nations beside, yet they bear his name, that did heir his faith. 3. Theodoret thinketh, that the Hebrew tongue was brought in by Moses, and was not the natural speech of the Israelites, but such as they learned: for the Jews at this day naturally speak the language of the Country, where they are borne: they do learn the Hebrew by teaching. Answ. 1. It is evident by those ancient Hebrew names of Adam, Cain, Abel, that the Hebrew tongue was used before Moses time. 2. While the Hebrews lived in their own nation and commonwealth, Whether Moses brought in the Hebrew tongue and letters. August. lib. 18. the Civit-Dei, c. 18. they naturally from their mother's breasts speak that language, but now being dispersed into diverse nations, not conversing together, they are forced to use that Country speech where they dwell. 3. Augustine thinketh, that not only the Hebrew tongue, but the Hebrew letters were used and well known before Moses: and he doth gather it from that place, Deut. 31.28. where the Septuagint translate the word, shoterim grammat●● Isagogis, the teachers, instructers, or beginners in letters. But it is very like, howsoever this place giveth no strength to it, in that the people were commanded to write the Law upon the posts of their gates, that the Hebrew letters were then very well known, not as newly taken up, but used of long time. QVEST. XV. Of the number of languages. COncerning the number of the tongues and languages, which were divided in the building of the tower of Babel: the common and received opinion is, of Epiphanius, Hierome, Augustine, Epiph. in Pana●▪ Hier. in 26. Mar. August. lib. 16. de civi. Dei. c. 3. that they were 72. according to the number of the families rehearsed, chap. 10. Arnobius goeth further, and distinctly showeth, how many nations and languages came of Sem, Cham, and japheth: upon these words, Psal. 105.8. he hath remembered his promise, that he made to a thousand generations: he showeth that there are in the world a thousand generations, and 72. languages: from Persia to the Indians and Bactrians of Sem, he maketh 27, languages and 406. nations: from Euphrates and Nilus, to the Gades, of Cham, 394. nations, 22. languages from Tigris westward of japheth, were multiplied 200. nations, and 23. tongues,: e● Perer. But this is set down only by mere guess and conjecture, that there should be divided 72: languages: for there are but 70. fathers named: 14: of japheth, 31: of Cham: 25. of Sem, Whether 72. languages then took beginning. for Heber and Peleg must be counted for one family: & whereas ten of the sons of Noah's sons, are set forth with their issue and posterity, two of japheth, four of Cham, four of Sem: they make not several nations, without their sons, no more than Noah's three sons: and therefore ten more must be detracted from the number of 70. and so there will remain but 60. As Canaan must not be reckoned for a several nation, beside those that came of him: and so of the rest. And if those whose generations are not expressed, whereof there are 11. five of japheth two of Cham, four of Sem, did not make several nations, as Augustine thinketh, but were incorporate to the rest, than so many more are wanting of this number, and there will remain but 50. But admit that this last conjecture of Augustine be uncertain, yet it is most probable that all the Canaanites of Canaan, of whom came an eleven several nations, as they are ●ehearsed Gen. 10.15. spoke but one language: Isa. 19.18. they shall speak the language of Canaan: which if it be so, then could there not be 72. languages divided, in the confusion of Babel. Wherefore, concerning this matter, there are some things certain, some things uncertain: first it is certain, that the tongues and languages were divided; then, that every particular person had not a several language; for then there could have been no society: but that the principal and chief families only had their proper speech. Secondly, as uncertain it is, 1. whither 72. languages, or more or less, took then beginning. 2. whether some of those nations are not now utterly perished: as Pliny out of Eratosthenes allegeth, that diverse people in Asia, as of the Soliman's, Lelegians, Bebrycians, Calycantians, are extinguished. 3. Neither is it certain whether every particular language now used, was then founded: Plin. li. 1. c▪ 10. or only the mother & original tongues, out of the which other since have been derived, which is most like. Mercer. QVEST. XVI. Where Cainan first added to the genealogy reconciled. Vers. 12. THe Septuagint between Arphacsad, and Sale, place Cainan, The place, Luke 3 93. and so doth S. Luke in his Gospel, ca 3. according to most copies, but Cainan is not found in the Hebrew: to reconcile this doubt▪ 1. We neither allow cajetan's solution, that the septuagint have set down the true genealogy, and that the Hebrew copies are imperfect, and have been corrupted by the Jews: for the Jews had no reason to corrupt the genealogy, which giveth the Christians no advantage, neither maketh against them: and beside the Chalde Paraphrast, which is most ancient, leaveth out Cainan. 2. Neither is it like as Eugubinus saith, that the Septuagint erred herein, and that S. Luke followeth their error: for although an error may be admitted in the Septuagint, in this place▪ as in many other: yet the holy Evangelist was far from approving their error, being directed by the spirit of God. 3. Neither doth the answer of joannes Lucidus, and before him, Nauclerus satisfy; that Cainan and Sal● were one and the same; and that the place in Luke should be read; which was of Sala, which was of Cainan, Luke 3.36. But this cannot be; for beside that, that there was no cause why Luke should set down two names, only of Sala, and of none of the rest beside; in the Septuagint, Cainan is made the father and begetter of Sala. Genes. 11.4. Lippoman, and Canus answer, that as Mathewe omitteth three of the kings in his genealogy, Caten. in 11. Gen. Can. lib 2 de ●●. c. Theolog c. 1● between joram and Ozias, to make the line of 14. generations equal from Abraham to David, from David to the captivity, and from thence to Christ, so Moses, to make ten generations from Sem to Abraham, correspondent, to the ten patriarchs before the flood, might omit Cainan. But the reason is not alike. 1. For those three Kings, Ahaziah, joas, Amaziah, are thought by some to to be omitted for another cause, because they were killed for evil government. Consent. 2. And again Moses summeth the years of these Fathers, which Mathewe doth not, and therefore if Moses should of purpose leave out Cainan, a great error would fall out in the Chronologie and computation of years. 3. If Moses had left out Cainan to make the genealogy equal: yet if there had been any such: he should not have been omitted in that catalogie of their names. 1 Chro. 1.18. where was no such cause of ●mission. jansen. in c. 14. Canc●●. Evang. Gene●●●rd in Chrono. 5. Some think that the Septuagint erred in adding of Cainan, and that Luke followed that text, not approving that error, but giving way to the time, because the Septuagint was then well known among the Gentiles: lest if he had departed from that translation, it might have hindered the credit of his Gospel. Thus jansenius and Genebrard among the pontifical writers: and learned junius, among the Protestants; who saith, that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a slip or fault of memory, but a faultless confession in respect of the time: so also Mercerus, who thinketh that this being but a matter of genealogy, is not much to be stood upon, which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endless, 1. Tim. 1.4: 6. But I approve rather Beza his answer, that Cainan was put into the text in Luke, by the ignorance of some that took upon them to correct it according to the Septuagint: for in that ancient manuscript which he followed, Cainan was not to be found: and therefore Beza in his translation upon good ground left it out, and so doth the great English Bible. Other think further, that the translation of the septuagint was also herein corrupted by some: that at the first these Greek interpreters put not in Cainan; Bervald●●. joseph. lib. 1. antiquit. Epiphan. 55. heres. for neither josephus, nor Epiphanius which follow the septuagint, rehearsing the fathers before Abraham, make mention of this Cainan: and in the best Greek copies, it is left out. 1 Chronic. 1. QVEST. XVII. When Arphaxad was borne. Vers. 10. BEgat Arphachsad two year after the flood: the question is, whereas Elam and Asshur; the sons of Sem are named before Arphacsad the third son, how Sem could have these three in two years; I answer, 1. Neither with Aben Ezra, that seems wife might be with child in the Ark, when the waters began to decrease; for I think rather, that was a time of abstinency. 2. Neither, as some that for the more speedy increase of the world, children were borne in a shorter time, as at 7. months: 3, Nor yet that Elam and Assur might be twins, both borne at a birth. 4. But I rather think that Arphacsad might be either the eldest of all, or the second of Sems' sons; for the scripture observeth not the order of time in setting down names, as we saw before in rehearsing of Sem, Ham, and japheth. QVEST. XVIII. Why it is here omitted in the genealog. of these fathers▪ and he died. FVrther, whereas in the patriarchs lives before the flood, it is added, and he died, which is omitted here; 1. Some think it is, to show that Henoch died not a common death as the rest did. 2. Some to signify, that none of them perished in the flood. 3. Some yet are more curious, a● Bahai, who thinketh, this clause, and he died, to be here omitted▪ because Messiah was to come of this line: whom they hold to be immortal: and further he prescribeth Messiah his age, that he should live 837. years before the end of the sixth millenary or thousand year: which he would gather by the letters of the word Lemarbaty used by the Prophet Isay 9.7. which is, of the increase of his government, there shall be no end: where the first letter, lamed signifieth 30. men, 600. r●sh, 200. beth 2. he, 5. which maketh together 837. But it is evident to all the world how they are deceived: for the six thousand year is expired within less than 400. years, The Rabbins conceit of the Messiah. and yet their supposed Messiah cometh not: and again Messiah came as well of the line of the fathers before the flood, as of them after the flood. 4. Wherefore this is more like to be the reason: because then after Adam's transgression, Moses would show how the curse took place: thou shalt dye the death, in those long lived patriarchs: that although they lived diverse hundred years, yet in the end they died. Mercerus. QVEST. XIX. At what age of Terah Abraham was borne. Vers. 26. TErah lived 70. years and begat Abraham, etc. Terah lived 205. years, and died in Charran, at what time Abraham was 75. years old: Genes. 12.5. Abraham then was borne when his father was an 130. year old, not in his 70. year: for the reconciliation then of these places. 1. We need not with Hierome, that followeth therein the Hebrews, to say, that Abraham's age of 75. years is not counced from his birth, Hier. tradit. in Genes. but from his departure from Vr. of the Chaldees, and his miraculous deliverance out of the fire wherein they cast him, because he would not worship their Idols: for beside that, this tradition of Abraham's deliverance hath no sufficient ground to warrant it; a great inconvenience will follow it, if it be admitted that Abraham was an 130. year old at this time, when he is said to be but 75. which must of necessity follow, if Abraham were borne in the 70. year of Therah: than it would follow: that Isaac borne when Abraham was an 100 year old, was borne 30. year before he came into the land of Canaan, which is contrary to the Scripture, or if they will count those hundred years also from Abraham's departure out of Chaldea: and that he was indeed an 160. years old, when Isaac was borne, and Isaac was 40. year old, his father yet living, when he took Rebeccah to wife, Genes. 25.20. Abraham should have lived above 200. years, whereas the Scripture saith, he lived but an 175. Genes. 25.7. 2 Neither is it a sufficient answer that Abraham went out of Charran at 75. years of his age, long before his father's death, and that Moses doth recapitulate the story afterward as Aben Ezra, for Steven saith, that God brought him out after his father was dead, Act. 7.4. And to say his father was spiritually dead, not naturally because he stayed still, and refused to go into Canaan, living in idolatry (which is the devise of one Andreas Masins, cited by Pererius) is a forcing of Stephen's words, which in an historical narration must be taken properly. Quest. 25. in Gen. lib. 16. & decivit. Dei. c. 15. 3. And with Augustine to make two departures of Abraham into the land of Canaan: the one when Terah was yet living, being an 105. year old, and Abraham 75. sojourning there 60. years, while his father lived in Charran, and another after Ther●hs death, whom Abraham might visit before, going and coming into Canaan: but now he came from thence, his father being dead, and returned no more; that in the first departure, his body remooved, but his affection was toward that place where his father was, but now his affection and all was removed: This imagination of two departures into Canaan, dissenteth from Stephen's narration: Act. 7. where indeed he speaketh of two journeys of Abraham, one out of Mesopotamia, the other out of Charan: But into Canaan the Lord brought him after his father was dead, v. 4. and not before. 4. That also is a mere fancy, that the rest of Abraham's age is concealed, who should be an 130. when he is said to be but 75. to this intent, because God would keep secret the end of the world: Calvin. for this would nothing have helped to the knowledge of that secret: the account of years past will not tell us what years are to come, and our Saviour saith, the Angels know not of that day, and yet they knew very well the age of Abraham. 5. Wherefore the best solution is, that Abraham though he be named first, Abraham was borne when Terah was an 130. year old. because of the privilege and preeminency of his faith, yet was not the first borne; Terah at 70. years began to have sons, but Abraham was not borne till the 130. year of his father's age: for he was but 75. at his father's death, who was then 205. So Noah is said to be 500 year old when he begat Sem, Cham, and japheth: yet was not Sem borne till two years after. Gen. 11.10. beside, Sarah is held to have been Abraham's brothers daughther: Abraham then could not be the eldest brother, for Sara was but 10. years younger than Abraham. Gen. 17.17. jun. QVEST. XX. Sarai not sister but niece to Abraham. Vers. 29. THe father of Milcha, and of Iscah, etc. 1. Some think that this Iscah was not Sarai Abraham's wife, but that she was rather the daughter of There, Lib. 2. Stromat. in fine. Lip. Caten. in Gen. Cajetan. in Gen. and Abraham's own sister by the father's side, than the daughter of his brother Aran: and that it was lawful then for the half brother by the father's side to marry his sister, sic Clement. Alexand. Lippoman. Cajetan. Scotus. 2. Others think that Sarai was not the natural, but the adopted daughter of There. 3. But the truer opinion is, that Sarai was the daughter of Haran, sister to Lot and Milcah, and the same that is called Iscah: as may appear by these reasons: thus think josephus and Augustine. junius. 1. It is like that as Nachor married the one sister, so Abraham married the other: because it was their great care, not to take them wives abroad, from among the Idolaters. 2. v. 31. Sarai is said to be There his daughter in law, but if she had been his natural daughter, she should have been so called. 3. It was always unlawful, saving in the beginning of the world upon necessity, for brethren or sisters, of half or whole blood to marry together: as Augustine saith, Abraham lived in those times, when it was unlawful for brethren, ex utroque vel altero parente natos necti conjugio: of one or both parents to be coupled in marriage: as it may appear also by this, because Abraham to persuade Abimelech, she was not his wife, said she was his sister: Lib. 22. cont. san etc. 35. The marriage of brethren and sisters not practised among the faithful. she could not then be both his sister and his wife. Indeed, among some barbarous Gentiles, as the Egyptians, it was permitted to marry their sisters, as Ptolomeus Philadelphus did take to wife Arsinoe his sister: which is condemned by Pausanius but among the faithful it was never suffered, nor practised. Thamer saying to incestuous Ammon, speak to the King, for he will not deny thee, 2 Sam. 13.13. sought but a delay, to put off his wicked act: not as though she thought the King might or would grant any such thing. 4. Abraham calleth Sarai his sister, as he did call Lot her brother's son his brother. chap. 13.8. for so the Hebrews use to call their near kinsmen by the name of brethren: and he saith, she was the daughter of his father, not of his mother: because her father Haran, who might be 50. year elder than Abraham, was the son of There by another woman, and not by Abraham's mother. 5. So then this Iscah, is also Sarai: Sarai and Iscah the same. for to what end else should Iscah here be mentioned as a stranger, and not pertinent to the story. 6. It is most likely than that Sarai was the daughter of Haran, elder brother to Abraham: who and not Abraham, was borne in the seventy year of There, not as Pererius supposeth that Abraham was borne in the seventy year, and Aran many years before: for it is evident by the text, that There had no children before he was 70. year old. Gen. 11.26. R. Sel. affirmeth also that this Iscah, was Sarai, and he noteth, that they are both of one signification: for Iscah or jacah, is a name of principality, as Sarai is: yet Aben Ezra thinketh otherwise, that if Sarai had been Harans daughter, Moses would have called her the daughter of Haran, as Lot is said to be the son of Haran, v. 31. but that is no reason, for in stead thereof, she is called the wife of Abraham, of whom she now was rather to take denomination, than of her father. Mercerus also thinketh that this Iscah was not Sarai, because in the same verse there would not be so sudden a change and mutation of the name: but I think the first opinion more probable, that Iscah is Sarai, for the reasons before alleged. 1. because it had not been pertinent to make mention of Iscah, if she had not belonged to this story. 2. It is like that as Nahor married the one sister, so Abraham did the other. 3. that they might take them wives out of their own kindred, and not marry into the idolatrous stocks of the Chaldeans. QVEST. XXII. Why mention is made of Sarai her barrenness. Vers. 30. But Sarai was barren, etc. Sarai her barrenness is noted, 1. not as some Hebrews imagine, that she should be reserved for the birth of Isaak, and not be polluted with other births: for the birth is no pollution of the womb: and if this were the reason, Isaac might have been the first borne. 2. neither was Sarai barren, that by this means Ishmael should be borne of Agar, to be a plague afterwards to the Israelites, as some Hebrews think. 3. But this was the cause, that God's power might afterward appear, in giving her a son in her old age. QVEST. XXIII. Abraham whether cast into the fire, and then delivered by his faith. Vers. 31. THey departed together from Vr of the Chaldeans. It seemeth to be an old tradition among the Hebrews, that Abraham was complained of by There his father in the days of Nimrod; for refusing to worship the fire, which the Chaldeans adored as God, and therefore he was cast into the fire, but was delivered by his faith: and that this was the Ur, that is, the fire of the Chaldees, out of the which Abraham was brought: and they add further, that Aran seeing his brother delivered, refused likewise to worship that Idol, and was cast into the fire, wherein because he had but a weak faith, he perished; and therefore it is said he died before his father, that is, in his presence. This tradition Hierome seemeth in part to allow of, and Lyranus also, and Paulus Burg. But it is a mere fable, as may thus appear: 1. because Abraham, as most Chronographers agree, was not as yet borne in Nimrods' time, but in the 43. of Ninus, that succeeded Nimrod or Belus. 2. If Abraham had been so miraculously delivered, it is like that either Moses would have remembered it in this story, or the Apostle, Heb. 11. where he commendeth the faith of Abraham: or Ecclesiasticus, chap. 45. would not have omitted, where of purpose he setteth forth the praise of Abraham, josephus also lib. 1. antiquit. and Philo that wrote two books of Abraham, remember no such thing. 3. This Ur was the name of a City in Chaldea, which Eupolimus in Eusebius, Euseb. lib. 9 de prepar. Evang. cap. 4. Plin. lib. 6. c. 26. lib. 1. antiq●it. calleth Camerinis: Ammianus Ur, lib. 25. Pliny O●choen, the Septuagint translate it, the region of the Chaldeans. And here not only Abraham, but There, Lot, and Sarai, all depart from Ur: than it should seem they were all cast into the fire. josephus saith, that in his time the Sepulchre of Haran was to be seen in Ur of the Chaldeans: Haran then was not burned, but buried. Aben Ezra taketh Ur for the name of a place, and Abraham's Country, though Ramban would have Cuthena in Mesopotamia rather his Country. QVEST. XXIII. Whether Nachor went out with Terah from Chaldea. Vers. 31. ANd Terah took Abraham. 1. It is certain, that God was the author of this journey, who spoke to Abraham, before he dwelled in Canaan, Act. 7.2. and that Terah was made acquainted with God's oracle by his son, and obeyed the same, Calvin. 2. Terah is said to take Abraham, etc. because he was the chief, and master of the family, Muscul. 3. No mention is made of Nachor, who chose rather to remain in his Country, and obey not Gods calling: who afterwards notwithstanding followed, and left his Country, but went no further than Mesopotamia, Gen. 24.10. and dwelled also in Charran, Gen. 28.1. Mercer. QVEST. XXIV. Whether Terah Abraham's father were an Idolater. COncerning Terah, whether he were given to the Idolatry of the Chaldeans, because he departed from Ur, Suidas in vocal. Sara●h. is a great question, which may thus be decided. 1. It is neither probable, that (as Suidas saith) Sarug the grandfather of Terah brought in Idolatry, commanding holy men departed, to be worshipped: both Noah and Sem being yet living to direct the righteous seed. 2. Neither is it to be thought, that Terah was so gross an Idolater, Epiph. advers. haeres sub●●●●. that he made images of clay to be worshipped, as Epiphanius. 3. Neither is it probable, that Terah was altogether free from the Idolatry of the Chaldeans, and that he was cast out thence and constrained to flee into Mesopotamia, as it is in the story of judith, chap. 5. vers. 7, 8. for the contrary is affirmed, Iosu. 24.2. that Terah served other Gods. 4. Neither is it to be supposed, that Terah and his family, as Augustine thinketh, were persecuted of the Chaldeans for the true worship of God: for herein Abraham's faith had not been so commendable in obeying the calling of God, as the Apostle noteth, Heb. 11.8. if he were driven out before, and forced to flee his Country. 5. And to think that Terah was first a worshipper of God, and afterward fell to Idolatry in Charran, it is not like, seeing Abraham left not his father till he died, as Tostatus and Pererius imagine. But it is more like, that Terah was at the first an Idolater, when he dwelled beyond the River in Chaldea, as is expressed by josua. 24.2. who afterward obeying Gods calling, left his Country, with the Idolatry and superstition thereof, and came out with his son to Haran, thinking to go to Canaan, but being stricken in years, he there stayed, and after some few years died, Mercer. QVEST. XXV. Whether Abraham at any time inclined to superstition. AS touching Abraham also, whether he were at any time infected with the superstition of the Chaldees, there are diverse opinions, as they are cited by Pererius. 1. Suidas thinketh that Abraham at fourteen years reproved his father for his Idolatry. But it is not like, that Abraham being brought up under superstitious parents, not yet acquainted with God's voice, and wanting other means, was so soon called. Philo in lib. qui ●nfor●itur. Abraham in lib. antiquit. 2. Neither do I think with Philo, that Abraham knew not God: but postquam sol●m vertit, after he had changed his Country, when he was welnie 70. years old: that Abraham was so long nuzzled up in superstition. 3. Neither do I consent to josephus, that Abraham, ex siderum observatione, etc. that Abraham by the observation of the stars, the earth, and Sea, began first to acknowledge the true God. But Abraham's first calling was from God, the Lord saith, I took your father Abraham from beyond the flood, josua 24.2. God called him both from that Country, and the Idolatry thereof. 4. The opinion of some Hebrews, is more probable, that Abraham at forty eight years began to acknowledge the true God, ex Perer. But at what time of his life Abraham was called, it is uncertain: yet as certain it is, that he at the first, before God called him, was tainted with superstition. 1. That place in josua seemeth directly to prove it: Your fathers dwelled beyond the flood in old time, Terah the father of Abraham, and father of Nachor, and served strange Gods, josua 24.2. All those that dwelled beyond the River, were at the first Idolaters, even the whole family of Terah, sic Lutherus. 2. God's mercy more notably appeareth, in that he called Abraham first before he knew God: that not Abraham's sincerity, but God's love was the beginning of his calling: as Moses saith, because God loved your fathers, he chose their seed, Deut. 37. 3. It is not like but that Abraham being brought up in a superstitious family, did also at the first savour of their superstition, and therefore is bid to come out of his father's house, Gen. 12.1. And seeing Terah Abraham's father, as is showed before, and as Chrysostome thinketh, hom. 13. in Genes. was addicted to Idolatry till he obeyed the calling of God, to go out of that country, it is more like, that Abraham also, did sleep in the same sin, till God roused him, and called him away, then that he was never inclined to Idolatry, Perer. l. 16. in Gen. disput. 17. as Pererius thinketh. 4. Places of doctrine. 1. Doct. Of God's providence. Vers. But the Lord came down, etc. Here we learn, that God sitting in heaven, beholdeth all things, that are done in the earth: not as the wicked say in their heart, God hath forgotten and hideth away his face, and will never see, Psalm. 10.11. But as the Psalmist saith in another place, He that dwelleth in the heavens shall laugh, the Lord shall have them in derision, Psal. 2.4. 2. Doct. Of the Trinity. Vers. 7. LEt us go down and confound, etc. This is the speech of the whole Trinity, whereby may be proved the distinction of persons: and whereas vers. 9 it is said in the singular number, the Lord confounded, etc. thence is gathered the unity of substance: sic Calvin. Rupert. lib. 4. comment. in Gen. c. 42. 3. Doct. Conditional prescience in God. Vers. 6. THey cannot now be stopped, from whatsoever they have imagined, etc. God did foresee that they would by no means give over their enterprise, if they were not letted of their purpose: so that by this it is evident, that God forseeth not only what shall be certainly done in the world, but what might be conditionally done, if there were no let: as the Lord telleth David that the men of Keilah would deliver him, if he stayed there, 1 Sam. 23.12. So our Saviour saith, that if the great works, which were done in Corazin and Bethsaida, had been done in Tyrus and Sidon, they had repent, Matth. 11▪ ●2. foretelling what was likely to have been done, that condition presupposed. Where we see a manifest difference between God's power, his prescience, and decree or predestination: God in respect of his omnipotent power can absolutely do more, than he doth or will do: in respect of his allseeing prescience, he doth foresee not only simply what shall be done, but conditionally what is likely to be done, if other conditions and circumstances concurred. But God decreeth no more but what shall come to pass, his counsel must stand, his decree is always absolute, not conditional: as the Lord saith by his Prophet: As I have purposed, it shall come to pass, as I have consulted, it shall stand. Isay, 14 24. 5. Places of Confutation. 1. Confut. Against julian that there is but one God. Vers. 7. COme let us go down. Wicked julian urged this place to prove his impious polythian, a multiplicity of Gods: for here not one saith he, but many of like authority come down to confound their languages, ex Muscul. But if this wicked Apostata had looked a little further into the ninth verse; there he might have found, that the Lord, jehovah (not many, but one) did confound their languages: they were then diverse, not Gods, but persons, yet one Godhead and divine power. 2. Confut. Against Origen, that the Lord, not the Angels confounded tongues. SEcondly Origen thought that the Angels confounded those languages. And according to the number of those nations, so were there several Angels precedents over them, that gave them their several tongues hom. 11. in Numb. But the text itself overthroweth this opinion, v. 9 The Lord jehovah did confound their languages. 3. Confut. Against Celsus, that saith Moses borrowed of other writers. THirdly, Celsus objected, that Moses borrowed this story, of the tower of Babel, of those that write of the Giants, called Aloides, how they cast down a great tower. But Origen answereth, that the writers of that history were after Homer, who was after Moses, so that he could not take any thing from them, lib. 4. cont. Cels. It is more like, that they corrupted the true story of Moses, with the Poetical fictions. 4. Confut. Against the Pagans, that fable of the beasts, that they had sometimes one language. 4. Certain Pagans, not believing, that the world was not any time of one language: compare this narration of Moses, to that fable of the beasts: that sometime they had all one language, and one understood another, till such time as they sent an embassage to the Gods, that they might be always in their flourishing youth, and never be old; and for this their proud request, their speech was confounded, that now one understandeth not another. The like truth (say they) is in this narration of Moses. For how is it like, that they could in that instant, every man forget his former speech: ex Philone. But this is a doltish comparison, between reasonable men, and unreasonable beasts: those being no more capable of speech, than they are of reason. And seeing all the world took beginning from one man, before the flood from Adam, after the flood from Noah, why should it seem incredible, that the world used one language. And why should it seem impossible, that God to whom all things are possible, in that instant could make them forget their language; seeing that some diseases, as the Lethargy, do bring such forgetfulness, as that the patient knoweth not how to call things by their names: and Pliny writeth of Corvinus Messala, that he forgot his own name. 5. Confut. Against Philastrius, that all the world was of one language not diverse, before. Philastrius, contra haeres. ca 106. 5. PHilastrius counteth it an heretical opinion, that all the world was of one language before the tower of Babel: they are said so to be (saith he) that although they spoke diverse languages, yet they one understood another, and so in effect it was but as one. But the text is contrary, that the whole earth was of one language and one speech, not of one understanding, but of one lip, as it is in the hebrew, that is, they framed their words and language after the same manner. And how could every man understand so many languages, (which are held of most to have been not so few as seventy) without a miraculous gift, such as the Apostles had: and whereas Moses maketh mention of diverse languages in the 10. chap. v. 5.20.31. there that is spoken by way of anticipation. And here Moses setteth forth the beginning and occasion of the diversity of languages, by a certain figure, called hysterosis, which declareth that last, that was done first, setting the effect before the cause. 6. Confut. Against Philo, that this division of tongues, is to be understood historically, not in allegory. 6. FOurthly: Philo draweth this story of the confusion of tongues to an allegory, to signify the confusion of vices, Hoc est nunc propositum sub figura confusionis linguarum dijicere constipatu● vitiorum cuneum: This is Moses purpose under this figure of confusion of tongues to cast down the conjoined muster of vices: for to speak properly, this parting of one language into many, is a separation, rather than a confusion. Contra. 1. After this manner the whole story of Genesis, may be allegorized, so that we should have neither creation of the world, nor inundation of the same in true history, but in devised allegory. 2. This division of tongues is called a confusion, not in respect of the diverse speech, which was indeed divided, not united, or confounded, but of the speakers, who were confounded in their affection, in being astonished at so sudden an alteration: in their memory, in forgetting their accustomed speech: in their understanding, because they one understood not another in their work, which was confused: the server bringing one thing, when the builder called for another. 7. Confut. Against Plato and Aristotle. In Cratyl●. God the author of languages. 7. PLato his opinion is, that words have their force and meaning from nature, Aristotle, that they were first framed, as it pleased man: But here we learn, that God gave unto man speech: and he infused into men at once diversity of languages. 8. Confut. Against the Lutherans, that make an omnipresence of Christ's body. 8 Vers. 5. THe Lord came down: the Lutherans Ubiquitaries, that maintain an omnipresence and ubiquity, that is an everywhere presence of Christ's flesh, being pressed by this argument, that Christ's body doth move from place to place, therefore it is not every where: do answer out of this place, that God is said to move and descend, and yet he is every where: But the reason is not alike, for to ascend and descend, is spoken of Christ's body truly, and properly, but of the Godhead only metaphorically, and figuratively. 9 Confut. Against the latin service in popery. 9 Vers. 9 THerefore the name was called Babel: because their language was so confounded, that they one understood not another: so what is the Church of Rome to be counted, but another Babel and synagogue of confusion, where the people understand not the Priest, no● one another in their latin service and prayers. Muscul. 10. Confut. Against Pererius: the marrying of the uncle and niece unlawful. 10. Vers. 29. THe name of Abraham's wife was Sarai: who is held to be the daughter of Haran Abraham's brother: which marriages were not then forbidden by any law, but afterwards they were: Perer. disput. 14. in 11. Genes. art. 208. where the error of the papists and namely of Bellarmine and Pererius may be noted: who affirm, that it was not forbidden by Moses law, for the uncle to marry his niece; for Othoniel the younger brother of Caleb, married Achsa Calebs' daughter. jud. 1.13. Contra. 1. To marry in this degree is forbidden in Leviticus, by necessary collection. Levit. 18.12. Thou shalt not uncover the shame of thy father's sister, for she is thy father's kinswoman: doth not the same reason hold for the other sex: thou shalt not uncover the shame of thy father's brother, for he is thy father's kinsman. Where the degree is prohibited in the male, it holdeth also in the female sex, unless they will say; because the law saith, thou shalt not cover thy neighbour's wife, and expresseth not thy neighbour's husband, that therefore the one should be lawful and not the other. Othoniel proved not to be the brother of Caleb. 2. Othoniel was not the brother of Caleb, but either his nephew, as the Septuagint read; Othoniel the son of Kenez adelphon, the brother of Caleb, namely Kenez, for so is the construction in the greek; or else, as junius collecteth, Othoniel and Caleb were brother's children, Caleb of jephunne; Othoniel of Seraiah which jephunne and Seraiah were the sons of Kenaz, for Caleb was not the son of Kenaz, but of jephunne. 1 Chron. 4.15. yet it seemeth that he was of the stock of Kenaz, as grandchild unto him; jun. 21. Chro. c. 4. lib 3. because he is called a Kenazite: Num. 23.12. and yet the son of jephunneh. Othaniel then is called the brother of Caleb, not properly, but in a large sense, as Lot is called Abraham's brother, being indeed his brother's son. Wherefore Pererius in following the blind latin text, was much deceived. 6. Moral observations. 1. Observ. Against discontentment. Vers. 2. AS they went from the East, etc. Chrysostome hereupon noteth, Chrysost. hom. in Genes. that as these men not contented with their state sought out a new country: so mankind, saith he, non potest intra suos limites consistere, can never keep itself within the bounds, but always coveteth more. 2. Observ. Against continuing in sin. ANd there they abode: Philo noteth here, that as these men having found a pleasant field, did not pass thorough, but continued there: so sinners do delight to continue and dwell in sin: ejus malum fuisset, si post quam in peccata inciderant, pro alicuis non pro domestic is habuissent, etc. it had been a less evil, after they had fallen into sin, if they had used it not as a domestical, but as a stranger. 3. Observ. Against vain and momentary pleasure. Vers. 3. COme let us make brick: Like as these, that dwelled in Shiner build of brick: sic qui voluptatib. carnis inserviunt, de fragili materia, etc. so they that are the servants of pleasure, do build with brittle matter, that cannot continue, but they which follow virtue; lateres in lapides mutant, do turn bricks into hewed stones: Gregor. This appeareth in the parable of the rich man. Greg. in 4. Psal▪ penitential. Luke 16. whose pleasure was soon over, but Lazarus joy was everlasting. 4. Observ. Difficulty should not hinder virtuous works. SO they had brick for stone, etc. Many times the difficulty that occurreth, doth cause men to cease off from their enterprise. But nothing could hinder these men: though they had neither stone nor mortar, yet they will build a tower, such as was never seen in the world before, or after. Calvin. We learn hereby, that nothing should discourage us, or make us give over in a good work, seeing these were so laborious in compassing this their proud and ungodly enterprise. 5. Observ. Against building for ostentation. Vers. 4. THat we may got us a name, etc. Chrysostome here well noteth the vanity of worldly men, that build houses, and make great works, ut immortalem nominis memoriam relinquant: to leave an immortal memory of their name; whereas both they fail of their purpose: hodie domus dicitur hujus, eras alterius: to day it is called one man's house, to morrow another: and so their name is extinguished: and they might take a more sure way to preserve their name, by doing of good, while they live, as it is in the Psalm 112.9. he hath distributed and given to the poor, his righteousness remaineth for ever. But worldly men do as Absalon did, because he had no children left to keep his name, he built him a pillar: 2 Sam. 18.18. So they wanting good works, which are the true fruits of the spiritual men, seek to make themselves famous by sumptuous buildings. 6. Observ. Wicked men proud before their fall. Vers. 4. Jest we be scattered: Philo readeth before we be scattered: and thereupon observeth, that such is the obstinacy of the wicked, though they see that great judgements are hanging over their heads, yet they will go on in their wickedness, as the conscience of these proud men gave them, that they should not go unpunished, yet for all that they proceed in their purpose. Thus we see verified that saying of the wise man, Prov. 16.18. pride goeth before destruction: as these men when they were in the height of their pride, were dispersed and scattered: like as Saul made a goodly place for himself, as triumphing for the late victory obtained against Amelech, even then when he was cast off from being King: 1 Sam. 15.13. Oecolampad; in hunc locum. 7. Observ. Not to condemn any rashly. Vers. 5. THe Lord came down to see, etc. Chrysostome noteth: vult erudiri nos, ne unquam fratres temere condemnemis: In that God cometh down to see and examine, he would have us learn never without due examination to condemn our brethren rashly: And it is especially a rule for magistrates, not to condemn any their cause unheard, as Putiphar did joseph, Gen. 39.20. Muscul. 8. Observ. The division of the wicked profitable. Vers. 8. SO the Lord scattered them, etc. Hence Gregory well observeth, that the unity of the wicked is pernicious, their division profitable: So Paul escaped, while his enemies were divided. Act. 23. eripi●●tur justi, dum dividuntur injusti, the righteous are delivered, while the unrighteous are divided: like as the Israelites by the dividing of the waters, had a ready passage thorough the red Sea: so here this proud and vainglorious enterprise, by the division of tongues was disappointed. CHAP. XII. 1. The Argument and parts. THis Chapter hath two parts: the first showeth the occasion of Abraham▪ coming into the Land of Canaan, v. 1. to 6. the second containeth such things, as happened to him there: from v. 6. to the end. In the first part. 1. God's calling is set forth, v. 1. with his large and ample promises, both temporal to Abraham himself, that his name should be great: to his posterity, that a great nation should rise of him: v. 2. and spiritual: to Abraham, I will bless thee, to his posterity, all the families of the earth should be blessed in him. v. 3. namely in Christ. 2. Abraham's obedience is set forth, with the circumstances of his age: v. 4. of his company that came with him into the land of Canaan, v. 5. In the second part is described. 1. Abraham's travel and journeying in Canaan: toward Shechem, where Abraham built an altar, and the Lord appeared to him, vers▪ 6.7. toward Bethel, vers. 8. the South, vers. 9 2. his going down into Egypt: 1. The occasion, by reason of the famine, vers. 10. 2. His consultation with Sa●a, to say she was his sister to save his life, vers. 11, 12, 13. 3. Pharaohs presumption in taking Abraham's wife, to vers. 17. 4. God's revenge or punishment, vers. 17. which brought forth these three effects, 1. Abraham's admonition by Pharo, vers. 18. 2. the restitution of his wife, vers. 19 3. his safe deliverance and dimission, vers. 20. 2. The grammatical construction, or sense. differ. ver. T.G.r. S, H. ad. C. cor. v. 1. And the Lord had said. S. Ch. A.B. but the Lord: H. for the Lord. T.G. Come into the land. S.H. into the land, caeter. v. 5. The souls, which they possessed, S. which he had subjected to the Law. C. which he had made. H. gotten, T.B. G. gnasah, made. Into Canaan they came, the Sept. have not these words, the rest have. S. de. S.H. ap. f. pr. T.B.G.r. v. 6. unto an high oak. S. famous valley. H. unto the plain of Morch. caet. celon, signifieth both an oak, and a valley or plain. v. 8. Bethel toward the west: caeter. toward the sea. S. heb. because the Mediterranean Sea, was in the west side of Canaan. diff. sig. S. c. v. 9 in the desert. S. toward the South: caeter. negebh. signifieth both. v. 11. took his journey toward the East. T. took his journey first: C. from the East: c●t. heb. micehedem, toward the East, Gen. 28. Tr. S. 〈◊〉. pers. S. ver. diff. v. 13. Say, I am his sister. S. thou art my sister: caet. I shall live for thy sake. H. T. by thy occasion. B. shall be preserved by thee: G. for thy words. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of thee. S.P. heb. biglal, propter, because. S. ver. diff. diff. temper. T.B.G.I. v. 16. mules and Camels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. she ashes and camels, c●t. athon. a she ass, chamer, an he ass: the mule is the she. v. 19 I have taken her to my wife. S.C.P. I might have taken her. caet. 3. The Exegesis or Theological Explication. QVEST. I. Where and how the Lord spoke to Abraham. Vers. 1. FOr the Lord had said, etc. 1. God thus spoke to Abraham, not after his father's death, but while he was yet in Mesopotamia, Act. 7.2. for to what end should the Lord have thus said, Get thee out of the country, etc. if he had been come out thence already? Calvin. 2. We read that God spoke unto Abraham eight times, Gen. 12.1. again, v. 7. and c. 13.14. and c. 15.4. and 17.1. also c. 18.9. and c. 21.9. and 22. 1. It is like that diverse other times, the Lord spoke unto him: but these are expressed. 2. And how God spoke unto Abraham, Basil thinketh it was citra ullam corporis vocem, without any corporal or outward voice, In c. 7. Isa. but by the illumination of his mind: Ramban thinketh it was by dream: some, that God spoke to him by Sem, or some other Prophet: but in this place it is like that God spoke to Abraham either by himself, or his Angels; when he spoke by dream in sleep, or by vision, when he was waking: it is so expressed in the text, as c. 15.1. QVEST. II. Whether God named it a country to Abraham, whither he called him▪ TO the land, that I will show thee, etc. 1. When the Lord thus called to Abraham, he named no certain country, whither he should go, for the better trial of his faith: for the Apostle saith, He knew not whither he went, Hebr. 11.8. and Stephen, Act. 7.3. nameth no country whither he was called 2. Whereas Canaan is named in the former chapter, vers. 31. either Moses setteth down the name of the country, by way of anticipation, or God might afterward show unto Abraham, as he went, whither he would have him to go. Calvin. R. Isaad Carus thinketh, that at the first Abraham understood that country to the which he was called, to be Canaan, because of the curse, that he should be a servant, etc. but that is not like. QVEST. III. Wherefore Abraham was called out of Chaldea into Canaan. ANd the Lord called Abraham out of Chaldea into Canaan. 1. Because Chaldea was given to abominable Idolatry, and other great corruptions of life, where Abraham could not remain without great danger. 2. That God's blessing in the multiplying of Abraham's seed might better appear abroad in a strange country. Perer. 3. But the greatest cause was, not as some think to converse with Sem, who is held to be Melchizedek; but that Abraham might take possession of that country, and by faith and hope enjoy that, which was promised to be given to his seed. Calvin. QVEST. FOUR Where Abraham was, when the Lord first called him. Where Abraham should be, when as God first called him, there are diverse opinions. 1. It can neither be, as Augustine thinketh, that Abraham was called, after he was departed out of Chaldea, August. lib. 16. the civet. Dei. c. 15. before he came to Charran, being yet in Mesopotamia: for to what end should the Lord have bidden Abraham to go out of his country, if he had been removed already? To say with Augustine and Eucherius, that now he is commanded to leave his country in affection, as he had already done in body, hath no probability: for both Abraham should have been disobedient to God's Vocation, being wedded still in desire to his country, and it is not like that he had a mind to return to an idolatrous country, where he was to expect nothing but persecution. Steven indeed saith, he was in Mesopotamia, when God called him: but Mesopotamia is there taken largely as it comprehendeth Syria and Chaldea: and so Steven saith, that he came out of the land of the Chaldeans. Act. 7.4. Mercer. 2. Neither was Abraham twice called, once in Chaldea, and again in Charran, as Rupertus and Tostatus think upon this place: for this had argued Abraham's sloth and negligence, if he had made no more haste to obey the calling of God. Steven also, Act. 7. maketh mention but of one calling. 3. To say further, that Steven being occupied with other matters might forget himself, and not well remember the circumstance of time: or that he was contented to follow the vulgar account, is to do wrong to so holy a man, being directed by the spirit of God to speak: neither doth Eucherius answer satisfy, that expoundeth Steven thus, that Abraham was placed in the land of Canaan after the death of Terah: he might depart from Charran his father yet living, but all that while he was a sojourner in Canaan, & had no certain place till after his father's death: Contra. But this sense is contrary to the text, that God after his father's death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated or brought Abraham into Canaan: this must be understood not of Abraham's settling in Canaan, but his first remove thither. 4. Neither is Lyranus opinion sound, who therein followeth Rasi and Mizrahi, that the calling, which Moses here speaketh of, was that in Charran: for Abraham is bidden to come out of his country: but Charran was not his country: and the Lord saith, he brought him out of Vr of the Chaldeans, chap. 15.7. not out of Charran But Paulus Burgensis opinion is far wide that Charran was Abraham's country, not Chaldea: for Vr of the Chaldees is called the land of his brother Arans nativity: now whereas Abraham calleth it his country where Na●or dwelled in Charran in Aram Naharahim, or Mesopotamia, Gen. 24.8.4.10. there Mesopotamia or Naharaim, the country between the rivers, Reconciliation of places. is taken in a large sense, as it containeth both Syria and Chaldea as is before showed: or for that all his kindred were now removed thither. Mercer. 5. Wherefore the truth is, that Abraham was in Chaldea, when the Lord called him: so Aben Ezra, Mercer. for so the Lord saith, cap. 15.7. and although he is bid to leave his kindred, who came with him, as Terah, and Lot, yet for all this his calling was in Chaldea: for Abraham was ready to have left his kindred, if they had refused to go with him. And Terah is made the Author of this journey, not as though they went forth without God's calling, but for that he was willing to go with Abraham, Why Terah is named as the chief in the journey. whether for grief of his son's death, as josephus, or for that though he was somewhat superstitiously bend, he was desirous to go out of that Idolatrous country: therefore Terah abraham's father being the head of the family, is named as the chief. QVEST. V. Of diverse kinds of calling and renouncing the world. THere are diverse kinds of callings: some are called immediately of God, either by manifest revelation as Abraham, or secret inspiration: some are called by men, as the Israelites by the Prophets: some are called by affliction, as Psal. 88.34. When he slew them, they sought and returned. And three ways do men forsake the world; 1. by actual leaving and forsaking all they had, as Abraham here, and the Apostles under Christ. 2. by mortifying their affections, as David was like a weaned child, Psal. 131.2. 3. by sequestering their thoughts to the contemplation of heavenly things: which S. Paul calleth the having of our conversation in heaven. Phil. 3.20. QVEST. VI Seven great blessings upon Abraham. Vers. 2. I Will make of thee a great nation, etc. 1. God calling Abraham from his country, leaveth him not destitute, but promiseth a great recompense: for his country, he is brought into a better land: for a small kindred, a great nation shall come out of him: he is called from his father's house, but God will make him a father of many nations. 2. The Lord bestoweth upon Abraham seven great blessings. Peperer. ex Cajetan. 1. I will make thee a great nation: either because many and populous nations came of Abraham, by Hagar, and Ketura, Gen. 25. or in respect of the people of Israel, which was great, not so much in number, as renown, because of the Kings, Prophets, wise and virtuous men, that came of them. How Abraham's name was great. 2. I will bless thee. This blessing was able to make his barren wife Sara fruitful, Vatablus. I will make thee rich, prosperous, Musculus. Or I will bless thee spiritually, Rupertus. 3. I will make thy name great. 1. Abraham's name was reverenced even among the heathen, as josephus showeth, lib. 1. antiquit. 2. It was great, in respect of the faithful, that are called the children of Abraham. 3. Great, because the Lord vouchsafeth to call himself the God of Abraham, Isaak, and jacob. 4. Great in respect of Christ, that came of Abraham, Matth. 1.1. Perer. 4. Thou shalt be a blessing. 1. It signifieth the certainty of this blessing: whom man blesseth, they are not always blessed: but he that God blesseth, shall surely be blessed. 2. The excellency of this blessing: he shall not only be blessed, but a blessing itself. 3. And he should be a form of blessing: as they should say, the God of Abraham, Isaac, etc. bless thee. Calvin. 5. I will bless them that bless thee, etc. Abraham's friends should be blessed for his sake: as Lot. Gen. 14. Ishmael, 25. therefore Abimelech being a King, did desire to make a league with Abraham, because he saw God was with him. 6. I will curse them, etc. So perished Pharaoh, Og, Sehon, the Assyrians, Chaldeans, were punished for their enmity against the people of God: Luther. Therefore Balaam durst not curse the people of God, because the Lord had not cursed them, Numb. 23. How all nations are blessed is Abraham. 7. All the families of the earth shall be blessed in thee. 1. Not only because they shall take up a form of blessing, as the Hebrews interpret, the Lord bless thee like Abraham, for this form among all the families of the earth, was not used: the Romans in the coronation of their Emperors were wont to say, ●is falicior Augusto, melior Trajano, be more happy than Augustus, better than Trajane. 2. Neither so only, because all Gentiles should be blessed for imitating the example of faithful Abraham. 3. Non tantum significat ipsum fore exempler, sed causam benedictionis: it signifieth he should not only be an example or pattern, but a cause of blessing: because in Christ the seed of Abraham, as the Apostle expoundeth, Galath. 3.16. all the nations in the world were blessed. Calvin. QVEST. VII. Of the computation of the 430. year mentioned by S. Paul. Gal. 3.17. FRom this promise made to Abraham, are we to account the 430. years, which S. Paul saith were between the promise and the law, Galath. 3.17. 1. Hereunto agreeth the computation of Moses, that the Israelites dwelled in Egypt four hundred and thirty years, Exod. 12.40. not in Egypt only, but in Egypt and Canaan, as the Septuagint do interpret that place; for so long it was since Abraham first began to sojourn in Canaan, at what time also by reason of the famine he went into Egypt: so josephus maketh his computation; to the building of Salomon's temple, from the departure of the Israelites out of Egypt, Lib. 8. antiq. 592. years, and from Abraham's coming into Canaan, a thousand and twenty: so that there shall be between Abraham's arrival in Canaan, and the deliverance of the Israelites out of Egypt, by this account four hundred twenty eight. Genebrards' error. 2. Genebrard then is greatly deceived, that counteth six hundred years from Abraham's coming into Canaan, to the Israelites going out of Egypt: for both Saint Paul is directly against him, who (as Genebrard would enforce) hath no relation in that number to the time of the Israelites dwelling in Egypt: neither doth the computation of the years agree: for from Abraham's coming to Canaan till Jacob's going into Egypt, The true computation of the years from Abraham's coming into Canaan to the going of the Israelites out of Egypt. are but years 215. which are gathered thus: from the promise to the birth of Isaak, 25. from thence to the birth of jacob, 60. from thence till he went into Egypt, 130. and the time from thence till the Israelites going out, though it cannot be so certainly gathered, is thought not to exceed two hundred and fifteen year more: as shall be showed, when we come to that place of the fifteenth chapter. 3. Though Saint Paul make mention of that promise, which was made to Abraham and his seed, which seemeth to be that, Gen. 22.18. yet by the account of the years, it must be referred to this promise: for the other renewed, when Isaak should have been offered up. was fifty years, if Isaak were then 25. as josephus, or if he were 37. as some other Hebrews think, it was 62. years after: and so many years should we want of four hundred and thirty. And then the same word, seed, is not here used; yet there is the same sense: for the Lord in saying, in thee shall all the families of the earth be blessed, meaneth his seed. 4. Further, whereas Abraham is said to be seventy five year old at his departure out of Charran, and the promise was made before he came out of Chaldea: his time of abode could not be long there, not five years, as junius supposeth, but I rather think with Augustine and Eucherius, Lib. 16. the civet. dei. cap. 16. & 24. that all was done in a year or two at the most. Mercer. his going out of Chaldea, staying at Charran, and departure from thence: for it is not like but that Abraham made all haste to obey Gods call. QVEST. VIII. Why Lot accompanied Abraham. Vers. 5. ABraham took Sarai, etc. and Lot. 1. Lot followed not Abraham, because he was his adopted son, joseph. lib. 1. antiqu●●. What souls Abraham got in Charran. as josephus thinketh, for than he would not have suffered him to go apart from him, Gen. 13. and he called him his brother, not his son. ibid. But Lot, as one set apart also to be a worshipper of God▪ is content to leave his other kindred, and accompany righteous Abraham. 2. Where mention is made of the souls, which they had gotten in Charran, it is neither like that Lots two daughters were there borne, but rather at Sodom: neither by souls (with some) do we understand cattle, for that were improper: neither need we refer it to the winning and converting of souls, Eu●eb. lib. 10. de prepa. Evang. cap. 〈◊〉. justin. lib. 36. Abraham not King of Damascus. as the Chalde text seemeth to interpret, alleged before: but it is taken for the servants which Abraham had purchased there, Muscul. And such as were borne of those servants. 3. But as for that opinion of Nicolaus Damascenus, and justinus, that Abraham before he came into Canaan was King of Damascus: I leave it as a fancy; for the text showeth th●r Abrah●m came forthwith from Charran to Canaan: and it had showed some disobedience in Abraham in foreslaking the time to follow the calling of God: yea we find not that Abraham had any certain dwelling place, but removed from place to place, and was as a pilgrim and stranger, therefore not like to have been a King. QVEST. IX. What place Sechem was, and the valley of Moreh. Vers. 6. ABraham passed thorough the land, to the place of Sechem, and to the Plain of Moreh. 1. This Sechem was not on the East side of Canaan, as Perer. but rather toward the West where the Sun goeth down, Deut. 11.30. 2. It is called the place rather than City of Sechem, because afterward there was built the City Sechem, Gen. 33.18. so called of Sechem the son of H●mor. 3. Eusebius maketh two Sechems', this, which in his time was called Neapolis, destroyed by Abimelech, jud. 9 re-edified by jeroboam, 1 King. 12.25. and another in Mount Ephraim, which pertained to the lot of the Priests, Iosu. 21.21. but it is evident that these were all one: for jeroboam's Sechem was also in Mount Ephraim, 1 King. 12.25. Neither do we find mention made of two Sechems' in the Scripture: not far from this City was the Mountain that had two tops, Hebal and Garrizim, Deut. 11.30. from whence the blessings and curses were delivered: this is the same City which is called Sychar, joh. 4. near unto which was Jacob's Well, Mercer. 4. Not far from Sechem was the Plain of Morch, (so called of More the possessor thereof, as the Plain of Mamre was named of the owner, Mercer.) which the Septuag. translate the high Oak: the truth is, that it was bo●b a Plain and set with Oakes, Deut. 11.30. another word is used, Guerabah, which signifieth a Plain: there jacob under an Oak buried the images which were in his house, Gen. 35. 4. He hid them under an Oak that was by Sechem: josua made a covenant with the people in this Sechem, and pitched a stone under an Oak, in witness thereof, josua 24.26. In this Plain was Abimelech made king by the men of Sechem, jud. 9.6. Some think that in this Plain were situated the five Cities, Sodom, Gomorrha, Adama, Seboim, Zoar, Lyran. Tostat. QVEST. X. Why it is added the Canaanites were in the land. THe Canaanite was in the land. 1. These Canaanites were not they, which gave denomination to the whole Country and land of Canaan: but these were some one people of Canaan's posterity, which were especially called by that name, who inhabited in the West part of Canaan, by the Sea and the coast of Jordan, Num. 13.30. 2. This is expressed that the Canaanites dwelled in the land, not to show Abraham's right, because he came of Sem, to whose seed this Country appertained, which was usurped by the Caanites; for it appeareth not, that seems posterity ever inhabited this Country: and if it had been Abraham's right, God should have given him but his own: whereas it was God's love toward Abraham, that brought him to this Country, Deut. 4.37. and these people were cast out for their wickedness, Abraham's seed did not possess it for their righteousness, Deut. 9.6. Neither had they any right unto it, but of God's favour. 3. But this is added, to show that Abraham was a stranger in Canaan, to whom God gave not so much as the breadth of a foot, as Saint Stephen saith, Act. 7.5. that his faith hereby might be exercised, in believing God, who promised it to his seed, jun. as also seeing Abraham was called to a land where the wicked dwelled, wherein he had no certain possession given him, the Lord would have him thereby to be put in mind of his celestial country, as the Apostle showeth, Heb. 11.16. Calvin. QVEST. XI. How God appeared to Abraham. Vers. 7. THe Lord appeared to Abraham. 1. God is not said before to have appeared to Abraham: and how he appeared, it is not expressed, whether in a dream, in vision, or face to face, that is, manifestly, not darkly, for these are the three ways whereby God appeareth, Num▪ 12.6.8. it is not like, that God showed himself by a dream, as Cajetan thinketh, for the Scripture useth to express that kind of apparition by name: as Matth. 1. The Angel of the Lord appeared to joseph by dream: but after some other manner. 2. God promiseth to Abraham two unlikely things: that he should have seed, whereas his wife was barren, that his seed should have that land wherein the Canaanites yet dwelled, that was a mighty nation: Wherefore God deferred his promise. that Abraham should wholly depend upon God. 3. And the Lord deferreth his promise, both that Abraham and his seed should be tried by affliction in Canaan and Egypt, that they might acknowledge Gods free gift, and he stayeth till the wickedness of the Canaanites was come to the full, Genes. 15.16. 4. He buildeth an Altar to testify his thankfulness. Perer. not without God's warrant, Why he built an Altar. for the Lord in that place appeared, Muscul. and Abraham doth testify his inward faith, by his outward profession. Calvin. QUEST. XII. Why Abraham so oft removed. Vers. 8. HE removed thence to a Mountain, etc. 1. He removed, because his building of Altars was offensive to the Inhabitants, and it was a wonder that he was not stoned of them for the same. Calvin. As also it pleased God hereby to try Abraham's faith, being tossed thus from post to pillar, and that thereby he might be a mean by his godly life and religion to call that people to repentance, Pererius. 2. He is said to pitch his tents, being ready as soldiers are, to remove their camp, Of Bethel. Chrysost. 3. This Bethel was at this time called Luz, Gen. 28.19. It is called Bethel by way of anticipation, by that name which it had afterward: and it was removed from Hai, here named, by the space of a mile. Hai. This Hai was that City which josuah destroyed, cap. 8. there was another City of the same name among the Ammonites, jerem. 49.5. this Hai was three miles situate from Jericho, and as far from Elizeus fountain near to Jericho, The mountain where Abraham built an Altar. 2 King. 2. Perer. ex Andr. Mas. ● Borchard. 4. This hill wherein Abraham built an Altar, was the same wherein josua also reared an Altar, in Mount Ebal, near to Hai, jos. 8.30. this hill had two tops or heads, Hebal and Garizim, where was built a temple in disgrace of that at Jerusalem: and this is the hill which the Samaritan woman meaneth, joh. 4. which hill is not near to Jericho and Gilgal, as Mercator collecteth out of Eusebius book de loc. Hebraic. translated by Hierome, but near to Sechem, and not near Gilgal, as the Septuag. read, which might deceive Euseb. but over against it, Pererius. QVEST. XIII. Of Abraham's going down into Egypt. Vers. 10. THen there came a famine in the land, therefore Abraham went down into Egypt, etc. 1. Abraham falleth into three great tentations at once. 1. He is pinched with famine. 2. In danger of his life among the Egyptians. 3. And his wife's chastity put in great hazard. 2. Abraham goeth down into Egypt, constrained thereto by the famine, being not able to relieve himself in Canaan, where he possessed not one foot: God tempted two ways. he would not tempt God, to refuse the means which was offered. 3. For God is tempted two ways, when men are either addicted altogether to the means, as Thomas would not believe unless he saw: others tempted God, when they immediately depended upon his providence, rejecting the means, as Ahaz refused to have a sign given him, Isay 7. 4. God suffered Abraham to be thus tempted. 1. For the trial of his faith, Calvin. 2. That God's mercy might the better appear in his deliverance from so many dangers. 3. To be an example and comfort to posterity how to behave themselves in the like dangers. Pererius. 4. Vt lucem doctrinae & virtutis suae impertiret Aegyptiis; to impart unto the Egyptians the light of his doctrine and virtue, Chrys. 5. Abraham sinned not in going down to Egypt, as Ramban, Hom. 30. in Gen. Abraham sinned not in going down to Egypt. Moses Gerundens. collecteth, because he forsook the land of Canaan, as though he could not have been provided for there: and therefore he thinketh that Abraham's posterity was afterward afflicted in Egypt: For 1. Abraham should rather have offended, if he had refused the means offered for his relief. 2. He had no commandment not to go into Egypt, as afterward Isaak had, chap. 26.23. he went but to sojourn there, as the text saith, in mind and in heart, his desire and affection was still to the promised Canaan, Musculus. QVEST. XIV. The fear of Abraham concerning Sarai her beauty. Vers. 11, 12. I Know thou art a fair woman, etc. they will kill me, and save thee alive, etc. 1. Sarai though stricken in years, retained her excellent favour and beauty still, either because in those days the vigour of the body so soon decayed not, or her not bearing of her children might be a means to preserve her strength and beauty, or God might give her that special gift, to exercise Abraham in that fear, Calvin. 2. And Abraham feareth what might happen to him in Egypt, rather than in Canaan, because the Canaanites were generally better coloured and fairer than the Egyptians, among whom Sarai, though not regarded in Canaan, might be desired in Egypt, junius, Perer. 3. The Hebrews fond imagine, that Abraham knew not his wife to be fair till now, having hitherto abstained from her company: but that is untrue: for what reason had Abraham so long to refrain in lawful marriage? neither if it were so, could it have been known, that Sarai was barren: therefore Abraham's words, I know, etc. must not be referred only to the next clause, that thou art fair, but to the whole sentence following, vers. 12. that the Egyptians when they see thee, etc. will kill me. 4. We may see what a dangerous thing beauty is in a woman not virtuously given, seeing even in Sarai so godly a matron, it put Abraham in such fear, Muscul. 5. Likewise in the Egyptians, is noted both their raging affection, that made no conscience of murder to enjoy their lust, and their blindness of judgement, that made less account of murder than adultery: for they would kill Abraham first, before they violate his wife. Perer. QVEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister. Vers. 13. SAy thou art my sister, etc. 1. Both their impudent mouths are to be stopped that altogether exclaim against this fact of Abraham, making him by his dissimulation as a bawd of his own wife. 2. Neither yet can this fact be altogether excused, as Augustine doth, Vxorem ta●uit non negavit; He denieth her not his wife, but concealeth her: Nihil mentitus erat, quia proquinqua erat sanguine▪ He lied not at all, because she was his kinswoman in blood, and so his sister, as Lot is called his brother: for in affirming her to be his sister, they inferred she was not his wife, and so the truth was not only concealed, but dissembled. 3. Wherefore as Calvin saith, Videtur aliquid mendacii admixtum, It seemeth that some untruth was sprinkled or mixed herein: for Sara is noted to have been for this her dissimulation reproved. Gen. 20.16. QVEST. XVI. Whether Abraham did well in bringing Sarai into danger for her chastity. Origen ●am. in Gen. Hier. trad. in Gen. cont. Faust. l●b. 22. cap 26. THat my life may be preserved by thee. 1. Neither was this fact of Abraham so heinous as Origen seemeth to think, that Sara was exposita contaminationibus per convenientiam maritalem: was exposed to pollution by the connivance or sufferance of her husband, and therefore he runneth here to allegories. Hierome also calleth it foedam necessitatem, an unclean necessity. 2. Neither can this fact be altogether excused, seeing his wife's chastity was thereby brought into danger. 1. Neither can Augustine's excuse suffice, Vxorem Deo credidit, ne polucretur, He committed his wife to God, that he should keep her from being polluted: for this had been to presume. 2. Nor Rupertus fully giveth satisfaction, Quam potuit periculi partem sustulit, caetera Deo commendavit: that he prevented part of the danger himself, in providing for his life, the rest he committed to God. For no man must do evil that good may come thereof. Abraham to save his life should not hazard her chastity. 3. Neither yet doth Cajetan sufficiently answer the matter, That without Sara her consent he knew she could not be coupled in marriage to any: for violence might have been offered to her, though she consented not. 4. Neither is it like that Abraham did thus by any instinct from God, as Pererius thinketh: no such thing being expressed. 3. Wherefore this proceeded of Abraham's infirmity rather, who should have committed the preservation of his life rather to the providence of God, than any such device of his own. Vatablus: and although Abraham's intent were good, to preserve his life in regard of Gods promise made to his seed, yet he failed in the means: and though he had rather have died, than hazard his wife's chastity, yet being wholly intent how to provide for his life he forgetteth all other things, and casteth what peril might come one way, and not another. Calvin. QUEST. XVII. Of the taking of Sarai into Pharaos' house. Vers. 15. THe woman was taken into Pharaos' house, 17. but the Lord plagued Pharaoh and his house. The violent taking of women used among the Gentiles. How Pharaoh was plagued. 1. It was an usual thing among the heathen Princes, (whose will stood for a law) to take with violence at their pleasure such women as they liked: so the Egyptians did steal away Isis, the daughter of Inachus, King of Argives, and carried her into Egypt. The Grecians carried away Europa, daughter of Agenor, out of Phenicia into Creta. jason brought Medea from Colchis into Grecia: Paris did the like to Helena Menelaus wife: so doth Pharaoh here to Sarai. 2. Pharaoh was plagued some think with a flux of blood, some, in that the wombs of their women were shut up, as it is in the like story, Gen. 20. josephus thinketh it was the plague: Philo a torment both of body and mind: it is most like it was such a plague as Pharaoh felt in himself. 3. His house also was smitten with the same plague: not only the Princes that commended Sarai her beauty, and so were accessary to this fact, as Chrysostome thinketh: but the whole house generally: who though they all were not agents in this matter, yet God, whose judgements, though secret, Why his house was punished. yet are always just, was able to find sufficient cause of punishment among them, Calvin. QVEST. XVIII. How Pharaoh did know that Sara was Abraham's wife. Vers. 18. WHat is this thing thou hast done unto me, etc. By this we see, that even among the heathen, adultery was counted an heinous sin, Et regi ipsi cavendum, Sara was Abraham's wife. and even to be shunned of the King, Ambr. lib. de Abrah. c. 2. 2. Pharaoh taketh it grievously, that he was thus deceived of a stranger, and if God had not protected Abraham, it might have cost him his life, Luther. 3. This was known to Pharaoh, not by the Egyptian Priests, whom Pharaoh should consult withal, as josephus thinketh, though sometime it may please God, that such may guess at the truth, as Balaam did: but either it was made manifest by divine revelation, as the like was to Abimelech, Gen. 20. Chrysostom. or else by the confession of Sara, Oecolampad. after that Pharaoh being feared by these plagues, began to examine what might be the cause. 4. Pharaoh layeth all the fault upon Abraham, not considering, that God saw his unchaste thought, and his inhumanity towards strangers, jun. QVEST. XIX. How Sarah was preserved from Pharaos' lust. Vers. 19 BEhold thy wife, take her, etc. 1. Sarai was kept by God's providence from the violent lust of Pharaoh: as she was likewise preserved from Abimilech, Genes. 20. if God showed that mercy to Abraham again offending in the like, it cannot be otherwise thought, but he found that mercy with God before: and the preservation of Sarai the second time, showeth that she was not corrupted before, Calvin. 2. The cause hereof, was neither any moderate disposition in Pharaoh, nor yet because the use was among those Eastern Princes (as we read of the Kings of Persia) Est. 12.12. to prepare and purify with sweet oils and odours some while before such women as entered into the King. Hieron. But it is most like, that Pharaoh. was hindered by this sudden disease, that he could not accomplish his lust, jun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos' raging lust, as of Daniel from the Lions. 3. The reason why here it is not expressed, in like manner▪ as Gen. 20. that Pharaoh came not near Sarai, Theodoret maketh to be this; because, Per id temporis Sarai paritura erat Isaach: about that time Sarai was to bear Isaad: and therefore it is expressed, Ne suspectum illud semen esset: lest he might be thought not of Abraham's seed. 4. Rupertus well noteth in this story of Abraham, a type and figure of those things that happened to his posterity. 1. As a famine brought Abraham into Egypt, Abraham's being in Egypt a type of his posterity. so did it jacob and his family. 2. As Abraham was afflicted by the taking away of his wife, so was his seed oppressed. 3. As Pharaoh was plagued for Abraham and Sarai, so Pharaoh and Egypt were punished with ten plagues because of the Israelites. 4. As Abraham was enriched by Pharaoh, so the Israelites received great gifts of the Egyptians, when they went out. QVEST. XX. How long Abraham stayed in Egypt. COncerning the time of Abraham's being in Egypt. 1: Neither is it true, as Eusebius citeth out of one Atrabanus, that he abode there twenty years: seeing Abraham had dwelled but ten years in Canaan, Euseb. lib. 9 de prepar. Evang. 1. ult. when Hagar was given him, and Ishmael borne, Gen. 16. 2. Neither was Abraham so long conversant in Egypt, and that by the leave of Pharaoh, as that he did teach them the liberal sciences, as Astrology, and such like, as josephus thinketh, lib. 1. antiquit. But it is most like they learned it afterward by jacob, that lived there seventeen years: or of joseph, that was their governor 80. years. 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt, no not a year: for presently after that Pharaoh was plagued of God, he delivered Sarai, and sent away Abraham, giving him guides to see him safely conveyed. QUEST. XXII. How the Kings of Egypt came to be called Pharaos'. Vers. 20. PHarao gave commandment, etc. 1. It appeareth, that the name of Pharaoh was common to all the Kings of Egypt, Lodovis. Vives in August. de Civ Dei. lib. 10. ca 43. and no proper name: for the Kings of Egypt were so called above a thousand years from Abraham, till the destruction of the Temple: and they had orher proper names beside, as we read of Pharaoh Necho, 2 King. 23. of Pharaoh Ophra, jerem. 44.30. 2. It is not like they were so called, as Vives thinketh, of Pharus an obscure Island, of the which there was no reason to name their Kings. 3. But rather as josephus conjectureth of one of their first Kings, that was so called: as the Kings of Syria were called Antiochi, the Kings of Egypt after Alexander, Ptolemy: the Emperors of Rome, josephus' error. Caesar's and Augustine. 4. But whereas josephus thinketh, that after Pharaoh Salomon's father in law, none of the Kings of Egypt were named Pharaos', it is a manifest error, for 400. years after Solomon, in josias time, mention is made of Pharaoh Necho, 2 King. 23. 4. Places of doctrine. 1. Doct. Of the free grace of election. Vers. 1. THe Lord had said, get thee out of thy Country, etc. This calling of Abraham from among the Chaldeans, without any merit or desert in Abraham, who lay drowned in the dregges of superstition, is an argument of our free and gracious election in Christ, without respect of any worthiness in us; as the Apostle saith, We are saved by grace through faith, Ephes. 2.8. Calvin, Perer. 2. Doct. Vocation of the Gentiles. Lib. 3. cont. julian CYrill also well noteth, Ex vocatione Abraha prasignata est vocatio judaeorum & Gentium, etc. By the vocation of Abraham, is signified the calling of the jews and Gentiles, who was the father of the faithful and believers. 3. Doct. Canaanites in the Church. Vers. 6. THe Canaanite was in the land, etc. As there were Canaanites in the promised land; so there are Canaanites in the Church, such as challenge to themselves the name and profession of the Church, being but Usurpers and Canaanites, whom God shall one day cast out, as josua did the Canaanites, Marloret. 4. Doct. Abraham's faith in Christ. Vers. 8. HE built an Altar to the Lord, etc. Abraham knew well enough, that God was not pleased with the blood of beasts: his faith therefore directeth him to the blood of Christ, whose day Abraham saw and rejoiced, joh. 8.56. Calvin. 5. Places of confutation. 1. Confut. Against the jews: the Messiah shall not erect a temporal Kingdom. Verse. 3. IN thee shall all the families of the earth be blessed, etc. The Messias then promised to Abraham shall not come to conquer the nations by the sword, or to erect a temporal Kingdom, as the Jews imagine; but he shall be the cause of their spiritual blessing, to deliver them from the wrath and curse of God, Luther. 2. Confut. Against Monks that pretend Abraham's example. Vers. 4. SO Abraham departed, etc. The example of Abraham leaving his Country, is unfitly alleged by the Papists, as a ground of Monastical life. 1. Abraham had the express commandment of God so to do, but they can show no warrant out of God's word. 2. Abraham went from Idolaters, but Monks go unto Idolaters, and the profession of Idolatry. 3. Abraham went he knew not whither, but the Monks know very well whither they go, to ease, pleasure, riches, Muscul. 3. Confut. Against the invocation of Saints. Vers. 8. HE built an Altar, and called upon the name, etc. This manner of invocation used by the fathers of the old Testament, should be a pattern unto true worshippers of God under the new. They only invocated and called upon the name of God: we read not of any other of the holy men their predecessors, whom they made their advocates. Wherefore it is a superstitious and new doctrine, 〈◊〉 call upon any in prayer but the Lord. 4. Confut. Against naked ceremonies, without the spiritual substance. FUrther, the building of the Altar was but the outward form and ceremony: the substance, was the invocation of the name of God. We learn, that ceremonies are but vain observations, if they be not referred to the spiritual worship. Wherefore hypocrites relying upon outward rites, do but worship God in vain. Calvin. 5. Confut. Against pilgrimage. ABraham came into the land of Canaan. 1. Neither of an unstable mind, which maketh many to change Countries. 2. Nor of a thirsting desire to see strange fashions, and learn curious Art●, as Pythagoras, Empedocles, Plato, among the heathen traveled. 3. Nor yet of a covetous mind, to enrich himself, as Merchants use. 4. Not yet of a superstitious devotion, to visit the Sepulchers of holy men, and to go in pilgrimage to holy places, (which cause Pererius alloweth) for he came from Mesopotamia, where Paradise was, and by likelihood Adam, and Melchisedech, and other holy patriarchs buried. 5. But he traveleth both to be delivered from the perilous society of Idolaters, where he lived, Perer. i●. v. 10. as also with a purpose to draw others to the knowledge of God. 6. Confut. Against them that measure religion by plenty. Vers. 10. THen there came a famine in the land. Before Abraham came into Canaan, we read of no famine, as soon as he is entered a famine followed him. Wherefore it is a frivolous objection against the Gospel, if where it is professed, famine sometime be sent, and scarcity of things: for so in the time of Elias and Elizeus, there happened famines, and in Saint Paul's time under Claudius: Luther. This was the foolish argument of the idolatrous women, who to justify their superstition thus alleged: When we burned incense to the Queen of heaven, we had all things plenty, etc. jerem. 44.17. 7. Confut. Hebrews come not of the Egyptians. ABraham went down to Egypt. 1. Hence appeareth the error of Possidonius, Appion, with others, that think the Hebrews took first their original from the Egyptians. 2. They also are here confuted, joseph. advers. Appion. Herod. l. 2. Plin. l. 2. who think that Egypt before Homer's time, was a navigable Sea, or fennie ground, not habitable, which in continuance of time was gained from the water. Herodotus calleth it accessionem terra, & fluminis donum, an addition to the land, and a gift of the flood: for we see that Egypt was an habitable Country in Abraham's time, nine hundred years before Homer: who lived (as most hold) an hundred year after the Trojane war, which fell out about the same time that Heli was Judge in Israel: so that Homer flourished under Solomon; nine hundred years and more from Abraham: from the 75. year of Abraham's age, Homer in what time he lived. Lib. 8. antiquit. Egypt not so ancient as josephus maketh it. to the going of the Israelites out of Egypt, are four hundred and thirty: from thence to the building of the Temple under Solomon, four hundred eighty. 3. As those that do make the land of Egypt too young, so josephus maketh it too ancient, that affirmeth that there were Kings in Egypt for the space of 1300. years and more, before Solomon, whereas from the flood until Solomon, there are not accounted above 1335. years in all: and it is not like, that within 35. years after the flood, Egypt could be inhabited, much less have a King. 6. Moral observations. 1. Moral Observ. To forsake all, and follow Christ. Vers. 1. GEt thee out of thy Country, etc. By the example of Abraham, that left his Country and kindred to obey the calling of God, we learn to forsake father and mother, and whatsoever else we have in the world to follow Christ: for our Saviour saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.37. Marlor. 2. Moral Observ. A good name the gift of God. Vers. 2. I Will make thy name great, etc. As men ought not ambitiously to hunt after the praise of men, as the pharisees did, Matth. 6. so we ought not to neglect a good name in the world: we see here it is the blessing of God, and promised to Abraham, Perer. The Apostle also saith, Procure things 〈◊〉 in the sight of all men, Rom. 12.17. 3. Moral Observ. Good men have their enemies. Vers. 3. I Will curse them that curse thee, etc. Abraham though a just and upright man, yet he should find evil willers in the world, such as would curse and not bless him: so we learn, that good men, though they give no just occasion of offence, shall not want their enemies: Vatabl. As our Saviour Christ full of all goodness, found many enemies in the world, and few friends. 4. Moral Observ. Many blessed for good men's sakes. I Will bless them that bless thee, etc. We see that many are blessed for good men's sakes, and Laban fared well for jacob. Egypt blessed for Joseph's sake. Philo concludeth well, Phil. 1. de migrat. Abraham. Oremus igitur ut tanquam columna in domo, etc. vir justus permaneat ac calamitatum remedium: Let us pray that as the pillar in the house, a good man may continue, to be a remedy against calamity. 5. Moral. Observ. The obedience and love of wives toward their husbands. Vers. 5. ABraham took Sarai his wife, etc. Chrysostome noteth in Sarai her great obedience, qua taut a facilitate cum viro peregrinaretur, which so readily traveled and took pains to go with her husband: hom. 32. in Genes. Ambrose setteth forth her love, qua contenta periclitari pudere potius, quam virum salute: which did choose rather to hazard her chastity, than her husband his life and safety. And Saint Peter setteth forth Sarai, an example of loving obedience to all wives, 1 Pet. 3. 6. Moral Observ. God comforteth his children in their affliction. Verse. 7. THe Lord appeared to Abraham: God leaveth not Abraham comfortless in the midst of his afflictions: but he doth refresh him, both by appearing to him, and renewing his promises concerning Canaan: so the Lord doth visit his children in mercy, both by the secret inspiration of his spirit, and by the inward revelation of the joys to come: as Saint Paul expresseth both, Rom. 8. the first, vers. 15. We have received the spirit of adoption, whereby we cry Abba, father: the second, vers. 18. I account that the afflictions of this life are not worthy the joy which shall be revealed. 7. Moral Observ. Murder followeth unlawful lust. Vers. 12. THey will kill me, etc. Such is the force of unlawful lust and desire, that they will not spare to kill, to fulfil their mind and pleasures: as David did Vriah to enjoy his wife, Ahab, Naboth for his Vineyard, Musculus. 8. Moral Obser. Of flattering Courtiers. Vers. 15. THe Princes of Pharaoh saw her and commended her: We see the property of flattering Courtiers, that seek to please the Prince's humour, and to feed his fancy, and devise how to serve his delight, Calvin. As the Wise man saith, Of a prince that hearkeneth to lies, all his servants are wicked, Pro. 29.12. so here as Pharaoh gave his mind to lust and concupiscence, his servants were likewise addicted. 9 Moral Observ. The great care the Lord hath over the righteous. Vers. 17. THe Lord plagued Pharaoh: We see what great care God hath of his children: he for Abraham's sake punished the King: as it is said in the Psalms, He rebuked Kings for their sakes: so here we see verified that saying, Psal. 34.30. Many are the tribulations of the righteous, but the Lord delivereth them out of all: Wherefore happy are they which trust in the Lord: he will never fail such. 10. Moral Observ. God the revenger of wedlocke-breakers. BEcause of Sarai Abraham's wife: Thus it is evident, that God is the revenger of all wedlocke-breakers: Lib. de Abraham cap. 1. for he will maintain his own ordinance: Ambrose saith excellently, Nemo alienum affectit ●●rum, etc. let no man affect another's bed, nor be enticed thereunto, inscitia, vel stultitia mariti, vel longi●e absentia: by the ignorance, simplicity, or absence of the husband: adest praesul conjugii Deus, vicem absentis muriti tuetur, observat excubias; God the Patron of marriage is present, he supplieth the room of the husband being absent, he keepeth watch, etc. so the Apostle also saith: whoremongers and adulterers God will judge, etc. Heb. 13.4. CHAP. XIII. 1. The Method and Contents. THere are three parts of this Chapter. 1. The blessing of God upon Abraham after his departure from Egypt, vers. 1. to vers. 7. 2. The departure of Lot from Abraham with the cause thereof, vers. 7 to vers. 12. 3. The renewing of God's promise to Abraham, after that Lot was departed, vers. 14. to the end. In the first part these things are more particularly rehearsed. 1. Abraham's return out of Egypt, vers. 1. 2. His wealth, vers. 2. 3. His thankfulness to God, vers. 3.4. 4. The reward of thankfulness, Lot is also made rich for Abraham's sake, vers. 5. They both in wealth so increased, that the land was not sufficient for them, 6. In the second is set forth. 1. The dissension between Abraham and Lot's servants, vers. 7. Abraham's reconciliation in friendly admonition, vers. 8. and oblation of choice to Lot, vers. 9 Le's election of his place, vers. 10. his discession or departure, vers. 11. a description of the Country where Lot dwelled, by the quality of the ground, pleasant and fruitful, vers. 10. of the people, they were wicked, vers. 13. In the third part these things are contained. 1. The place of Abraham's dwelling when Lot was departed, v. 12. 2. The renewing of the promise, both for the possession of that Country, with the ratifying thereof, Abraham is bid to lift up his eyes, ver. 14. walk through the Country, and so as it were to take seisin thereof, vers. 17. as also concerning the multiplying of his seed, vers. 6. 3. Abraham's thankfulness, in building an Altar unto God, vers. 18. 2. The diverse readings or translations. v. 1. Toward the desert. S. south: cat. see before c. 12. v. 9 v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agge S. Hai. cat. hagu●i. heb. S.c. v. 8. Let there be no fight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. contention or strife: cat. meribah. strife. v. 9 If thou wilt go to the North, I unto the South. C. If thou wilt go to the left hand, I to the right. cat. f. S. &. C. als. v. 10. As God's paradise, S.H. as the garden of God's cat. ghan. v. 11. Seger. S.H. S●ger. C. Soar. B. Zoar. G. Tzoar Ts●guar. v. 12. In the land of the borders. S. in the towns about jardane. H. in the Cities of the Plain: cat. cichor: a Plain. differ. pro●●t. v. 13. The men of Sodom were wicked in their riches, and very lewd in their bodies. H. add. C. add. C. were evil and sinners against God. caet. v. 17. Thy seed for ever. S. thy seed. cat. v. 18. Oak of Mambre, S. Plain of Mambre. cat. see cap. 12. v. 6. and qu. 9 S. add. The Theological explication of doubts. QVEST. I. How and wherefore Abraham was rich. Vers. 2. ABraham was very rich, etc. 1. Abraham became rich, partly by the goods left him by his father, partly by the gift of Pharaoh, cap. 12.16. 2. Thus God's promise began to be performed, chap. 12.2. I will bless thee. yea Lot also is blessed with riches for Abraham's sake, as the Lord promised, I will bless them that bless thee, jun. 3. Thus temporal blessings more abounded under the Law, when as yet the rich blessings of heavenly things in Christ were not manifestly revealed. 4. This returning of Abraham rich out of Egypt, was a type and figure of the rich estate of the Israelites at their return out of Egypt, Mercer. QVEST. II. The cause of contention between Abraham and Lot's servants. Vers. 7. THere was debate, etc. 1. This debate falleth out, that it might be as a bridle to Abraham, not to set his mind too much upon his wealth and prosperity, Calvin. 2. The cause of their falling out, Philo thinketh to be the insolency of Lot's servants, that were borne out by their master: the Latin text readeth as though Abraham and Lot's flocks were all one and kept together; between the shepherd of the flocks of Abraham and Lot, but in the Hebrew the word is repeated; between the shepherds of Abraham and the shepherd of Lot: Neither was the cause, as the Hebrews imagine, for that Abraham's servants being more righteous, reproved Lot's servants for feeding the corn fields, and invading other men's grounds. It is like therefore they contended for want of pasture, because the land was not sufficient for them both, vers. 6, Oecolamp. junius: as also for their watering places, which in that dry Country were very scant: so we read that isaack's servants and the Philistines contended about the We●● which they digged, Genes. 26. Perer. 3. It is added, the Cananite was in the land, not for that Abraham feared, lest if their flocks kept together, their wealth should appear the more, or for that Abraham should be forced to make them Umpires and Arbitrators of this contention: but to show, that by reason that the Canaanites possessed the better grounds, Abraham and Lot were driven to a straight for their cattle: as also it is a reason that moved Abraham to break off strife, lest it might have been an offence to the heathen. QUEST. III. How Abraham giveth Lot his choice. Vers. 9 IF thou wilt take the left hand, etc. 1. Abraham being the elder and more worthy person, departeth from his right for peace sake, and offereth the choice to Lot, Muscul. from whence as Rupertus thinketh, this custom did grow, that in parting of inheritance, major dividat, minor eligat, the elder should divide, the younger choose. 2. For the left hand the Chalde readeth the North: for it should seem, that Abraham having pitched his tents toward the East, had the North on his left hand, the South on the right. 3. And the meaning also may be this, that they would not go far asunder, but be still helpful one to another, as the right hand to the left, Perer. QVEST. IU. Of the situation of Sodom and Gomorrha. Vers. 10. Let lift up his eyes and saw all the Plain, etc. 1. He could not see all the Plain of jordan at once, but that part of it, where the pentapolis, i. those five Cities stood. 2. Sodom and Gomorrha are named as the principal, because they exceeded in all iniquity, whereas there are five Cities in all: their Country was pleasant before they were destroyed, by reason of the overflowing of the sweet waters of Jordan: at this time when Moses did write, it was inhabitable by reason of the pestilent and stinking smell: but at Lots first coming this her, which was twenty years before the destruction, it was a fruitful Country. 3. Like unto the Paradise wherein Adam was created, which though never any mortal man saw, but Adam and Eve, yet it might appear, what it was by Moses description. This pleasant valley then was watered with Jordan as Paradise with Euphrates, and Egypt with Nilus: though Egypt were watered with much more labour, Deut. 11.10. 4. The words are not so to be read, as though it were like that part of Egypt, as one goeth to Zoar, for there were many more Towns and Cities, situate between Egypt and Zoar, at this time called Bela, Gen. ●4. 2. which is one of the five Cities, as Vatablus readeth, and Lyranus: but rather this is the right construction: to join the last clause, as one goeth to Zoar, to the first part of the sentence, so that the sense is this▪ that that part of the Plain as one goeth to Zoar, as more fruitful than the rest, was like to Paradise and Egypt: sic Muscul. jun. Mercer. Per. QVEST. V. Of the River jordan, the beginning and end thereof. IOrdan. 1. This flood taking beginning from the Mountain Libanus, ariseth out of two fountains, called Dan and Jor, which joined together, make the name Jordan. 2. Pliny and Solinus derive Jordan from the fountain Paneas, but joseph fetcheth it further off, from a round fountain or spring head, called Phiale: from whence it runneth under the ground to the fountain Paneas, and that Philip▪ Tetrarch of Trachonitis, found it by this experiment, by casting into the spring Phiale, certain light stuff, which came out again in the other spring head, Paneas. 3. This River Jordan after it hath run some fifteen mile, falleth into the Lake or Fen Samechonitis, which is the same that is called the waters of Mero●, where josua encountered with King jaban and his fellows, Iosu. 11.7. then passing along by Corazin and Capernaum, it falleth into the Lake Genezereth: and so having continued a current of an hundred miles in length, it falleth into the dead or salt Sea. 4. After Jordan is entered into this Lake, it loseth the sweetness of the waters, being mixed with the salt Sea, and loseth also the name Jordan: so that they seem to be in a great error, that affirm Jordan to run into the ground, before it come at this dead Sea, called the Lake Asphaltitis, or of brimstone: for the Scripture testifieth the contrary, Iosu. 3.16. where the neither waters of Jordan are said to run into the salt Sea. 5. It may be that before Sodom and Gomorrha were destroyed, joseph. lib. 5. ad Bel. judaie. Jordan famous for the miracles there wrought. when there was no salt Lake, but a Plain, Jordan had some other current: but now it is swallowed up of that Lake, and hath no issue forth again, but passeth by a gulf into the earth. 6. This Jordan is the noblest of all Rivers, because of that miracle in the passing over of the Israelites: the parting of the waters again by the Prophets Elias and Elizeus, the healing of Naaman's leprosy: the baptism of our blessed Saviour: ex Perer. QVEST. VI Of Lot's departure from Abraham. Vers. 11. THen Let chose unto him all the Plain, etc. 1. As Abraham's humility appeareth in offering Lot his choice; so in Lot appeareth some want of duty, in that he would choose first, Calvin. 2. He maketh an inconsiderate choice, preferring the goodness of the ground, before the badness of the people: and afterward Lot did smart for his choice, being carried away captive. 3. Thus God turneth this division and separation of Abraham and Lot to good. 1. That hereby Let by his good example and admonitions might preach to the Sodomites. 2. That Abraham might have occasion to show his valour in redeeming Lot from his enemies. 3. That hereby might be signified, the separation of Abraham's posterity in the Israelites, and of Lots in the Moabites and Ammonites. 4. That Lot might see by experience, the difference between dwelling with good men and evil. 5. Lot though he lived among the evil, consented not to their sins, as some of the Hebrews think, but was grieved with their unjust conversation, as Saint Peter saith, 2 Epist. 2.7. Therefore the Hebrews are injurious to Lot, to think that of purpose he chose to dwell among the Sodomites, because they were evil, and like to himself: for Lot was ignorant of the manners of that place, as it seemeth Abraham also was, by his prayer which he made for Sodom, supposing that there were many righteous there: only here was Lot's oversight, that he made choice of the Country by his eye, not enquiring after the Inhabitants; ex Mercer. QUEST. VII. Whether Lot went from Abraham from the East, or toward the East. Vers. 11. HE took his journey from the East: Thus most translators do read, and hereof ariseth a great question, how Lot is said to go from the East, when indeed he went toward the East: for Bethel, where Abraham now was, from whom Lot departed, is Westward in respect of Sodom, whither Lot went. 1. R. Sel. is deceived, who thinketh that Lot indeed went toward the West, for Sodom is situated Eastward in respect of Bethel, as the Maps do show. 2. Neither did Lot depart from Abraham before he went down to Egypt, as some think, when Abraham pitched his tents in a Mountain Eastward from Bethel, Gen. 12.8. for Lot came up with Abraham out of Egypt, Gen. 13.1. 3. Neither yet with Oukelos whom Fagius followeth: it is a proper reading to say Lot departed from Abraham first, as the Chalde Paraphrast interpreteth. 4. Nor yet need we with some Hebrews to fly unto Allegories, that Let departed from the East, that is from the place of light, unto a place of corruption and unhappiness, to his own destruction. 5. Therefore the true reading is, that Abraham went not from the East, but toward the East: for so the word here used, Micchedem, is taken, Gen. 2.8. God planted a Garden, Michedem, toward the East, not from the East, jun. Mercer. QVEST. VIII. Of the sin and wickedness of Sodom. Vers. 13. THe men of Sodom were exceeding wicked against the Lord. 1. Some read, before the Lord, as the Sept. and Chalde Paraphrast: whereby Tostatus thinketh, that their unnatural sin (which still retaineth the name of Sodom, is signified) which is one of the three crying sins: murder is one, as the blood of Abel is said to cry out of the earth: oppression is another, Exod. 2. the cry of the Israelites came up before the Lord: and the uncleanness of Sodom is the third, Gen. 18.21. Some think, that they sinned against their conscience, and so in the sight of God: Pererius, that the greatness of their sin is thereby expressed: as the Hebrews use to add the name of God, as a note of excellency, as they say the Cedars of God, or the Mountains of God, for great and high Cedars or Mountains: but by this phrase is expressed their impudency and obstinacy, that sinned without any fear of God or man: as appeareth Gen. 19 when they furiously beset Lot's house, to obtain their filthy pleasure: so cap. 6.11. the earth was said to be corrupt before God, jun. 2. josephus' writing of the sins of Sodom, saith, they were In homines contumeliosi, erga Deum impii, contumelious toward men, joseph. l. 1. antiq. Ezech. 16.49. and impious toward God. So the Prophet Ezekiel saith, The sins of Sodom were pride, fullness of bread, abundance of idleness, they stretched not the hand to the poor: and among other sins, that sin against nature did reign amongst them: which Saint Paul showeth to have been familiar among the heathen, Rom. 1.27. The men burned in their lust one toward another: yea the Philosophers and wise men among the heathen were Patrons of this sin, as Cicero complaineth of Plato. Further, this pollution of their bodies, sheweth they were corrupt also in their religion, and given to Idolatry, as Saint Paul showeth one to be the consequent of the other, Rom. 1.26. QVEST. IX. Whether Abraham saw all the land of Canaan. Vers. 14. LIft up thine eyes, etc. 1. Abraham neither could see the whole land of Canaan at once, that was promised him: 2. Neither was it showed unto him in vision, as Occolampad. 3. Neither was an image or idea of the Country represented unto him: as Pererius thinketh, the like was exhibited to Moses, Deut. 34. and Matth. 4. to our Saviour Christ, which were nothing else but to turn a true story into an imagined fantasy: and to make this more probable, he brought in a forged tale, out of a forged Author, the Dialogues that go under Gregory his name, how Benedict saw the soul of Germanus enclosed in a fiery spear: which represented the world: it seemeth strange, that so learned and judicious a man, would foist in such friarly tales, among other necessary matter. 4. But Augustine's solution is here sufficient: that God doth not only promise Abraham so much as he seeth, but that also which he is bid to walk thorough, vers. 17. so they must be put both together: Abraham might from some high place, as out of Mount Ebal or Garizim, as Tostatus thinketh, see a great part of the Country, Muscul. and the rest he walked thorough, junius. QVEST. X. How the land of Canaan was given to Abraham. Vers. 15. I Will give unto thee. Yet Abraham had not so much as the breadth of a foot. Chrysostome showeth well how this may be: Multa in altis dicuntur, in aliis implentur: Hom. 8. in Math. in the Scriptures many things are said of some, and fulfilled in others: as Noah saith of Canaan, that he should be a servant to his brethren, which was not fulfilled in him, but in his posterity, the Gibeonites; so jacob saith concerning Levi, I will divide him in jacob, etc. which came to pass in the Levites, which were of his seed: so that which is here promised to Abraham, was accomplished in his posterity. QVEST. XI. How the Israelites were said to be in number as the dust of the earth. Vers. 16. I Will make thy seed as the dust, etc. 1. Hereby is signified the great increase both of Abraham's carnal and spiritual kindred, that should be in number as the dust of the earth. 2. Some of the Hebrews, as Rabbi Solomon taketh this to be spoken of the reprobate, which are compared to the dust, because they are not had in any remembrance or number before God: True it is, that the elect are numbered with God, and he knoweth also the numbers of the wicked, but regardeth them not. Like as he that buildeth an house, numbereth not the stones that go to the building, yet the principal parts and divisions in the house, he keepeth an account of: yet this is not the meaning here. 3. But it is an hyperbolical speech, which is often used in Scripture, whereby it signified, not indeed that they should be in number as the dust, for all the people in the earth put together, cannot compare with the dust in number: but they should be a very great people: not compared with others, for so many people were greater than they, Deut. 7.1. but considered in themselves, QVEST. XII. Of the diverse reading of this word gnolam ever in Scripture. Vers. 15. TO thy seed forever. 1. This word in the Hebrew, gnolam, which the Septuagint translateth by the word ha●on, ever: doth not always in Scripture signify an everlasting time without end: as Exod. 15.18. The Lord shall reign for ever and ever. The first word is gnolam, the other gued, this latter signifieth true eternity, as the Lord is said to dwell in eternity, Isay 57.15. the other seemeth to imply the age of this world: the Lord shall reign then for ever during this world and the next: thus the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken by foreign writers. Aristotle defineth it to be, periodus durationis cujusque rei, the period or time of continuance of any thing, lib. 1. de coelo. So Horace useth the word aeternum, Serviet aeternum, qui parvo nesciatuti. He shall ever be a slave or servant, quest in Gen. 33▪ that cannot tell how to make much of a little, as he is alleged by Augustine. 2. Yet Hieromes observations do not always hold, that gnolam is with van, signifieth eternity, Hier. in 1. c. Epist. ad Galat. without van, the year of the Jubilee: for Deut. 15.17. gnolam is with van: and yet it betokeneth the Jubilee: he shall be thy servant for ever. 3; Wherefore this word is diversely taken in Scripture, beside that it signifieth an everlasting time without end. 1. It is used for the duration or continuance of the world, as the Rainbow was a sign of God's everlasting covenant, that is, so long as the world continueth. 2. It signifieth the whole time of a man's life, Psal. 89.1. I will sing the mercies of the Lord for ever, that is, as long as I live. So Anna promised that Samuel should abide before the Lord for ever, 1 Sam. 1.22. 3. It signifieth a long indefinite time, though not infinite without end, as Gen. 6.4. which of old time were men of renown. 4. It was used to signify the year of Jubilee, which was the space of fifty years. 5. That is called eternal, whose time is not prefixed with man, though it be with God: as circumcision is called an everlasting covenant, because it was not to be altered by man. 6. Some thing is called eternal, not in respect of itself, but that which it signifieth: as some think the land of Canaan is called an everlasting possession, Gen. 17.8. because it was a figure of the celestial Canaan, Pererius. QVEST. XIII. How the land Canaan was given for ever to Abraham and his seed. NOw in that the Lord saith, The land which thou seest, I will give to thee and thy seed for ever: These words are taken by some literally, by others spiritually, by others partly literally, partly spiritually. Lib. 16. de Civ. Dei. cap. 12. 1. Augustine thinketh, that it may be understood simply, because the Jews dwelled in some Cities of Canaan still, though they were expulsed Jerusalem: but though it were so, yet the Jews were not Lords, or possessors of all that land: and howsoever it was in Augustine's time, that Country is not possessed of them now: and indeed long before Augustine's time, the Jews were expelled by Adrian the Emperor. 2. Some do take these words literally; but with a condition, that the land of Canaan should be so long their possession, as they walked in obedience before God, as Deut. 4.25. If ye corrupt yourselves, etc. ye shall perish from the land. jun. Mercer. Cajetan to this purpose hath a good conceit, as if the Lord should say, quamdiu erit semen tuum, etc. as long as they shall be thy seed, I will give them this land: therefore when they began to degenerate from Abraham, and were not his right children, God was no longer tied to his promise. 3. Some further, that like best of the literal sense, do by ever understand a long continuance of time: for so the Israelites, the seed of Abraham possessed Canaan 1640. years, Perer. But this doth not fully satisfy: that the space of less than two thousand years should be counted an everlasting time. 4. Others by ever, do take all the time of the law till the Messiah come, that should renew the world by his coming: as Samuel saith, that God would have established Saul's Kingdom for ever, 1 Sam. 13.13. Musculus, Oecolampad. This sense may very well stand concerning the ceremonies, that were to give place unto Christ's doctrine, but the possession of Canaan, if the Jews had believed, should have been no impediment to Christ's Kingdom. 5. Some do understand here the spiritual seed of Abraham, and the spiritual or celestial Canaan, which the faithful shall possess for ever: but this were to turn an history into an allegory. Lib. 16. Civ. Dei. cap. 11. 6. They which interpret these words partly spiritually, partly literally, some take the land of Canaan for that Country which was showed Abraham, but by the seed they would have understood the faithful, the spiritual kindred of Abraham: and so Augustine saith, that the Christians inhabited that Country after the Jews; but the Christians inhabit it not now, for Saracens and Turks have subdued it, therefore it was not their possession for ever. 7. Others understand, the land promised spiritually, but the seed literally for Christ, who was truly descended of Abraham, Matth. 1.1. and so Saint Paul by seed insinuateth Christ, Galat. 3.16. so unto Christ & his members the promise of the heavenly Canaan belongeth, junius. This sense is confirmed by the Prophet Ezechiel, 37-24. David my servant shall be King over them, etc. & they shall dwell in the land that I have given unto jacob my servant, where your fathers have dwelled, and they shall dwell therein, they and their sons, and their sons sons for ever. Saint Paul also by seed understandeth Christ, Gal. 3.16. Thus we see that not only the land of Canaan, but the whole earth is inhabited by the Christians, the spiritual seed of Christ their David and King: and to them appertain the promises of the celestial Canaan, whereof the terrestrial was a type and figure, Mercer. This sense together with the second before alleged, of the hypothetical, that is, conditional promises, seem to be most fit and proper, and before the rest to be preferred. QVEST. XIV. Whether Abraham walked thorough the land as the Lord bid him. Vers. 18. THen Abraham removed his tent, and came and dwelled in the Plain of Mamre: Abraham did not presently, as some Hebrews think, go over all the land of Canaan, neither is it like as Tostatus collecteth, because Abraham dwelled in this Plain, that he did not walk thorough the land, as the Lord bid him, vers. 17. and therefore he saith it is not imperium, but motivum ad gaudium, it was no commandment, but a motive to Abraham to his farther joy, etc. for Abraham had walked thorough a good part already, and no doubt did also take a view of the rest to his farther comfort, as time and opportunity served. Calvin. Musculus. Mercer. it is not like he would neglect any thing, that might either increase his joy, or confirm his faith. 2. This Plain of Mamre near Hebron was not out of that Country, called Canaan, as Cajetan thinketh: for Hebron was in Canaan, Genes. 23.2. and this abode of Abraham in Hebron, is that dwelling of Abraham in the land of Canaan mentioned, vers. 12. 3. This Plain or Valley, in Hebrew Eelou, which signifieth an Oak, as the Septuagint translate, was beset and planted with Oaks and other trees, Genes. 18.8. 4. It was called of Mamre the Amorite, either the planter of the trees, or possessor of the ground, who had two other brothers, Eschol, and Aner, confederate with Abraham, Genes. 14.13.24. QVEST. XV. Of the situation, antiquity, and name of Hebron. COncerning Hebron, three things briefly shall be declared. 1. The description and situation of it. 2. The antiquity. 3. Of the name. 1. Hebron was situate in the land of Canaan: there was the habitation of Abraham, and there first reigned David: two famous monuments this City had, the tree that Abraham entertained the Angels under, Gen. 18.8. for the tree, josephus saith it was a Turpentine tree; Lib. 5. the bell. judic. c. 7. Liber. de locis Hebraicis. Terebinthus thought to have continued from the beginning of the world till his time: Hierome saith it was an Oak that lasted till Constantine's reign; Borchardus saith it was Vlmus, an Elm tree, which was to be seen till his time, who lived some 300. year since: yet not the same tree, but another, which did spring out of the root of the old, and that is most like: there also is the double cave, which Abraham bought for burial: where josephus saith in his time were to be seen Abraham and the other Patriarches monuments of marble: Borchard. Monuments of the Patriarches in Hebron. Borchardus saith in his time there was built a Church. Hierome that Abraham's Mansoleum or tomb remained there till his time: ex Perer. Borchard maketh mention of two other monuments in Hebron: of a certain cave not far off in a rock, where it is said that Adam and Eve continued 100 years mourning for their son Abel: as also of a certain field, that hath soft red earth, pliable like wax, whereout they say Adam was made: but these are but conjectures of no certainty. And so is also that of Hierome, that Adam was buried in Hebron; because the Latin text readeth thus, Iosu. 14.85. Ibi Adam maximus inter Enacim situs est: There Adam the greatest of the Anakims' is placed, Adam whether buried in Hebron. which words are otherwise in the Hebrew: He, that is Arba, was a great man among the Anakims': Adam is not here a name proper, but appellative: and Adam by the most of the ancient Writers is held to have been buried not in Hebron, but in Mount Calvarie, as Origen, Cyprian, Athanasius, Ambrose, with others. 2. For the antiqrity of Hebron. 1. It cannot be so old as some think, Hebron how ancient. that it was the first City which was built in the world by Adam, and there Noah to have been borne: joan. Annius: for Henoch builded by Cain, is the first City named in Scripture. 2. Neither is it so ancient as some Hebrews conjecture, to have been built by Cham, as Rabbi Solomon: or within 90. years after the flood: as josephus, who maketh it 2300. years elder than his time: for the tower and City of Babel, which were built somewhat above 100 year after the flood, are thought to be the first after the flood. 3. And whether Hebron be more ancient than Memphis is uncertain, as josephus saith it was: but it is evident that it was built seven years before Zoan in Egypt, Num. 13.23. which is not Memphis, but Tanis in Egypt, as both the Chald. and Greek Interpreters read in that place. 3. This Hebron was first called the City of Arba, Genes. 23.2. josua 14.15. Arbe signifieth four: it was not so named either because the four Patriarches, Adam, Abraham, Isaach, jacob, and the four Matrons, Eva, Sara, Rebecca, Lea, were there buried: as the Hebrews think: for whether Adam and Eva were there buried, is uncertain: nor yet because it was tetrapolis, a City consisting of four parts, joan. Annius: but it was so called of Arba the father or founder of the great Anakims', josua 14.15. It was afterward called Chebron, not of Chebron the son of Marescah, the son of Caleb, mentioned 1 Chro. 2.42. as Hierome and Musculus think; for it had that name long before that Chebron was borne: Whence Hebron was so called. but I rather approve Origens' conjecture; who alludeth to the signification of the word, which betokeneth a conjunction or joining together of the root chabar: because there saith he, conjugia patrum, & reliquia jacent, the bodies of those married couples, Abraham with Sara, Isaad with Rebecca, Greg hom. 18. in josuah. jacob with Lea, are there buried. 4. Places of Doctrine. 1. Doct. Faith is of things not seen, but hoped for. Vers. 15. ALL the land which thou seest, etc. Here that saying of the Apostle is verified; faith is the evidence of things which are not seen, Heb. 11.1. for Abraham had not yet the breadth of a foot in all this Country which is promised him, but by faith he seeth far off, and believeth it should be given to his seed. 2. Doct. God alloweth of no will-worship. Vers. 18. IN that Abraham built an Altar; he did it not of himself, but as he was directed by God: whereby we are taught, that nothing should be brought into the worship of God without his warrant, Calvin: all such worship is called by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship. 5. Places of confutation. 1. Confut. Riches not to be cast away. Vers. 2. ABraham was very rich in cattle, silver, and gold, etc. Hence appeareth the superstition of Monks and Friars, that think that perfection consisteth in poverty, riches are not then to be cast away, Abraham enjoyed them: rich men may please God in their rich estate, so they set not their heart upon their wealth: Augustine well showeth it in that parable, Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est: poor Lazarus was received into rich Abraham's bosom; both rich and poor then, if they be faithful may enter into heaven, Calvin. 2. Confut. The vulgar Latin text not of Hieromes translation. Vers. 13. WHereas the Septuagint translate, exceeding sinners in the sight of God. Hierome findeth fault with that translation: and saith, it is superfluously added, for the Sodomites were sinners also before men: But whereas the Latin text to the same sense, readeth, coram Domino, before the Lord: hence it is evident, that it is not Hieromes translation, though it commonly bear his name: for it is not like he would reprove his own work. 6. Place of Moral observation. 1. Observ. That riches be no let unto our vacation. Vers. 2. ABraham was very rich, and yet his riches were no impediment to him; let rich men learn by his example, that they be not entangled and hindered by their riches from going forward in their vocation, Calvin: and as the Apostle saith, that they be not high minded, nor trust in uncertain riche●, etc. 1 Timoth. 6.17. that they be rich in good works, as Abraham was. 2. Observ. The inconvenience of riches. Vers. 6. ABraham and Loe, before their riches did so mightily increase, were inseparable companions: but being grown now to be rich, they can no longer dwell together: so they whom neither poverty, nor want, not weary journeys, nor strange Countries could part, riches and prosperity divide: if 〈◊〉 these holy men riches brought forth this inconvenience, how much harder is it for rich men to keep the● within bounds? Mer. Musculus. for as the Apostle saith, They that be rich, fall into temptation and snares, 1 Timoth. 6.9. 3. Observ. Of humility towards our inferiors. Vers. 7. THen Abraham said to Lo●, etc. Chrysostome well noteth here, Cogita quemadmodum 〈◊〉 j●niori cesser●●, patrum 〈◊〉, etc. Consider how the elder giveth place to the younger, the 〈◊〉 to the nephew, he that had received great grace of God, to him that yet had showed no proof of his virtue. We learn hereby, not only to honour our superiors but to be humble toward our inferiors, as the Apostle saith, In giving of honour go one before another, make yourselves equal to them of the lower sort, Rom. 12.10, 16. 4. Observ. God's patience in suffering the wicked. Vers. 13. THe men of Sodom were wicked. etc. God sometime beareth with the wicked, yea, and suffereth them to enjoy temporal blessings: as here the Sodomites inhabited the most fruitful Valleys: but they, as the Apostle saith, 〈◊〉 the riches of his bountifulness, etc. not knowing that the bounty of God leadeth them to repentance, Rom. 2.4. Ca●●●●. 5. Observ. God will not show himself where dissension is. Vers. 14. THen the Lord said to Abraham, etc. When Lot was now departed, and the occasion of dissension cut off, than the Lord appeared to Abraham: so that God will not show himself, nor the spirit of peace there dwell, where is contention. Perer. As Saint Peter showeth, that by dissension prayers are interrupted, 1 Pet. 3.7. 6. Observ. It is dangerous to love preeminence. Vers. 15. ALL the land which thou seest. Chrysostome noteth, quantum malum si●●mar● 〈◊〉 what an hurtful thing it is to love to have preeminence: because Lot, that took upon him to choose first, and as he thought, the best ground, yet gained nothing by it: for not long after he was carried away captive. Likewise we see, what a rich thing a contented mind is, Abraham that was co●●e●● to take the worst lot, A con●en●ed m●de a rich gift. hath the whole Country given unto him: so the Lord to Solomon, that only ●●●ved wisdom, gave honour, and riches beside in great abundance, 1 King. 3. Marl●rat. CHAP. XIV. 1. The parts and contents. THis Chapter hath two parts. In the first is set forth the overthrow of Sodom, and taking of Lot prisoner. In the second, the victory of Abraham In the first are expressed. 1. Between whom the battle was vers. 1.2. 2. The occasion, vers. 4. 3. The order: first they fight against the lands of the giants, vers. 5.6. then against the five Kings of the Plain, vers. 8. 4. The success of the battle, the Kings are discomfited, vers. 10. their substance carried away, vers. 11. Lot taken prisoner, vers. 13. In the second: 1. There is the battle of Abraham, his preparation, vers. 13. the order of it, vers. 14. the success, vers. 15. 2. Abraham's triumph described by the persons that met him, and by Abraham behaviour: the persons that came to meet him were two King's▪ Melchisedeck that blessed God, and blessed Abraham, vers. 19, 20. and comforted him with bread and wine, vers. 18. the King of Sodom, that would only have rewarded Abraham temporally with the goods that he had received, vers. 21. In Abraham's behaviour is set forth his godliness toward Melchisedeck, in paying tithe of all in token of his thankfulness▪ vers. 20. toward the King of Sodom his wisdom, in refusing to be made rich by him, vers. 22, 23. his justice, in not depriving his confederates of their right, vers. 24. 2. The diverse readings or translations. v. 1. King of Babel. C. of Shinar. c●t. Ch. in●erpre. H. c●●. S. al●. H. S. c. S.c. S.H. ap. f. er. v. 1. Ari●●●. King of P●ntus. H. King of Ellasar. c●t. In the reign of A●●aphel. S. time or day's cat. v. 2. Balla. S. Basa. H. Bersha. cat. King of Sodom. Sensar King of Ada●●. S. Se●a●●. cat. v. 3. In the salt valley. S. woody valley. A field valley. C. valley of Siddim. T.B.G.P. shidd●m, tilled fields: the like difference is, vers. 8, 10. v. 5. Giants. C.S.B. Rephaim. T.G.H.P. Gen. 15.20. S. C. ap. f. p. T.G.r. S.C. ap. f. pr. T.B.r. the strong nations with them. S. the Zuz●ms with them. H. the strong men. in H●m. Ch. the Zuz●ms in Haem. T.B.G.P. zuz, a post. in Save the City S. S●riath●●m. C.P.G.H. plain of C●r●athaim. T. B. shaugh: to be made plain. v. 17. Shaveh is taken for a proper name. v. 6. unto the Terebinth or Turpentine tree of Paran. S. the Plain of Paran. c●t. heb. ●el. a Plain. S. p f. ap. S.H. ap. f. pr. v. 7. to the fountain of judgement. S. to the Plain of the division of judgement. C. to the fountain Misphat. H. En Misphat. T.B.G.P. s●●e all the Princes. S. smote or destroyed all the Country. c●t. S. alt. C. alt. S. sim●l. e●e. S. ap f. pr. S.H. al. Engad●. C. Haz●z●●. th●ma●. cat. v. 11. took all their horse. S. substance. cat. recouch. substance, rec●sh, horse. v. 13. Abraham pe●a●e, the passenger. S. the hebrew. ca g●e●er, to pass over. v. 14. he numbered. S.H. brought forth. G. armed. T.B.P. heb. caused. to draw a weapon, rich: to draw or insheath a weapon. his home-born. S. exercised. H. well instructed. T.B. brought up G. his boys or servants. C. heb. cha●ich, diff. ver. a youth well instructed. v. 15. he fell upon them. S. divided himself. cat. chalach, to divide. S. c●●. S. ad. S.C. ad. v. 17. the King of Sodom and the King of Gomorrhe. S. King of Sodom. cat. this is the field of Melchisedeck. S. the place of refreshing for the King. C. the King's valley. cat. 18. Melchisedeck King of jerusalem. C. King of Salem. cat. for he was a Priest. H. but he was. C. and he was. B.G.P. as he was. H. al. T.B. Gr. S.H.c. T. v. 19 which created heaven and earth. S. H. possessor of heaven and earth. cha●●● to possess. v. 20. which hath delivered thine enemies into thy hand. c●t. who protecting thee thine enemies are in thy hand. H. heb. ziggen of magan, to deliver, not of ganan, to defend with a shield. v. 20. gave him one of the tenth out of all. C. the tenth of all c●t. C. e●r. S.H.c. v. 21. give me the men, take the horse to thyself. S. give me the souls, and take the rest. H. give me the souls, and take the go●d●, etc. c●t. v. 22. I will extend my hand. S. I do lift up my hand. H. I do lift up my hand in prayer. mu● temp. T. inter. C. I have s●●●r●e lifting up my hand. T. I have l●ft up my hand. cat. sic hebr. v. 23. Fr●● a thread to a 〈◊〉 l●●chet. S. C. P. heb. to the string of the 〈…〉 ad corrigiam ●alig●. H. either a thread 〈◊〉 le●chet. cat. 3. The explanation of doubtful questions. QVEST. I. Of what Country these four Kings were that fought against Sodom. Vers. 1. THese Kings here named, were neither Armenians, as E●p●le●●us in Eusebius, which was a Country too remote from Sodom. 2. Nor yet Persians, which was the opinion of one Di●●orus T●rse●s. for as yet the Persians had no dominion▪ but were in subjection to others. 3. Neither is Merca●●● reason good, that these were not under the Assyrians, because they are called Kings: for the King of Assur had other Kings under him: as he saith, Are not my Princes altogether Kings, Isay 10.8. as the Romans had diverse King's tributary to them. 4. But josephus' opinion is more probable: that the Assyrians at this time were the chief commanders, and that these foore were the captains of the King of Assurs armies. And this may appear, because the five Kings of the valley, had been subjects twelve years, vers. 4. but in those days all the East Countries were in subjection to the King of Assur. 5. The Hebrews by these four, understand the four Monarchies: by Se●na●r, the Monarchy of the Chaldeans: by Ellasar the Persians: by Elam the Grecians: by the Nations the Romans: that as these four did fight against Canaan▪ 〈◊〉 were overcome of Abraham; so the four Monarches should afflict Israel, but at the last should be subdued by their Messiah, whom they imagine shall be a temporal King: where in they are in error and blinded to this day. 6. Some make an allegory of this story, understanding by the four Kings, the four affections, by the five Kings of Canaan▪ the five senses subject to the affections, which shall be freed by Christ: but it is not fit thus to convert historical narrations, into allegorical collections, ex Mercer. QUEST. II. Of the particular Countries of these four Kings. Vers. 1. AMraphel. This could not be Nimrod, as Lyranus and Tostatus think, for if Nimrod were Belus, Amraphel not Nimrod. the father of Ninus, he was dead above an hundred years before: for Abraham is held by Eusebius and others, to have been borne in the 43. year of Ninus reign, who reigned 89. years longer, and Abraham was now about 80. year old. It is more like that this Amraphel was Ninus the son of Semiramis, that reigned after her: Semiramis reigned 42. years after Ninus, and Ninias after her 38. years: so that Abraham's fourscore year fell out in the 28. of Ninus reign, Perer. Arioch King of Ellasar. Arioch could not be King of Pontus, being a Country so far distant, as Hierome readeth, and toward the West: nor yet of Hellespontus, as Tostatus: but this Ellasar was a part of the Province Susiane, belonging to Assiria: there is mention made also of one Arioch King of the Elameans, judith 1.6. but that was Dejoces King of the Medes: sic junius. King of Elam. Chedorlaomer King of Elam, that is, of the Elymeans, or Elamites, as josephus called them in the upper part of Persia. Tidal King of the Nations. Tidal King of the Nations: not so called because of his large Dominion, but both because he was King of the near Countries Northward, which was inhabited, by reason of merchandise, of people of diverse Countries, where was Galilea called of the Gentiles, jun. Perer. also because he had in his army people of diverse nations, Calvin. a learned man maketh it a proper name, call Tidal King of Goiim. Consent. Mercer. QUEST. III. Of the Vale of Siddim, of the salt or dead Sea. Vers. 3. These joined together in the vale of Siddim. 1. That it was a salt Valley, as the Septuagint read, it is like, because it was full of pits of brimstone, vers. 10. also it is probable, that it was full of tilled and field grounds, as the Chalde translateth, and the word Siddim signifieth: it was not then a desert and untilled valley, as Eugubinus readeth: neither yet full of wood, as the vulgar Latin hath: for than it had been an unfit place for them to join battle in. 2. That which was the Vale of Siddim, is now the salt Sea, called the dead Sea, or Lake. Asphaltite, of the store of brimstone: which Lake was not there before the destruction of Sodom and Gomorrha, as Cajetan and Oleaster think, but caused by the overthrow of those Cities. For though it be a great Lake, 1680. furlongs in length, and 150. in breadth, as josephus writeth, yet considering the extraordinary work of God, in the destruction of those Cities, it might be gathered together, and partly break out of the earth by God's special work, to be a perpetual monument of God's judgements upon those wicked Cities, Perer. QUEST. IV. Of the Rephaims. Vers. 5. SMote the Rephaims, etc. 1. Moses maketh mention of the overthrow of those Giants, that God's power might be known, in giving victory to Abraham's small company against them, that were too strong for Giants, Chrysostome. 2. Raphaim is sometime taken for strong men, such as Giants are, as Deut. 2.20. the Zanzummims are said to be Rephaim, Giants: but here they are taken for a certain people of the Canaanites, as appeareth, Gen. 15.20. which might be so called of the Giant Harephah, 1 Chron. 20 4. Ashtaroth Carnaim. 3. Ashtaroth Carnaim. 1. It is also called Ashtaroth simply without any addition, Iosu. 13.31. 2. Carnaim signifieth, having two horns: wherein Nehumannus is deceived, that thought Ashtaroth to be an hill with two tops: for Eusebius testifieth, that there was a City not far from Sodom, called Carnea. 3. Ashtaroth, Augustine saith, in the Punic language signifieth junones, the goddess juno: some think that it came of Astarte, which was the name of Venus. Cicer. lib. 3. de Natur. Deo●. Perer. ex Musc. but it is most like to come of Ashterah, the Idol of the Sidonians, which was made like a sheep. Zuzim. 4. Zuzims are the same, which are called Zamzummis, Deut. 2.19. where mention also is made of the Emims, vers. 10. Hier. de loc. Hebraic. Sh●veh. 5. Shaveh: Hierome saith there was a City of that name, not far from the Country of the Sodomites, and Mercerus taketh it to be the name of a City here: but seeing another City is named with it, Kiriathaim, which was also called Kiriath Baal, and Kiriath Jarim, the City of woods: it is more probable, as junius, Tostatus, Oleaster, read, that Saveh rather signifieth the Plain of Kiriathaim: for to join two Cities together, being much distant, hath no great show of reason. 6. The Horit●s, are the Horims, that dwelled in Mount Seir, before the children of Esau chased th●● thence, Seir. Deut. 1.11. Borchardus saith, there were five Mountains called by the name of Seir, 1. par. c. 1. number. 8. It was called Seir, that is, hairy, of Esau. Hierome. QVEST. V. Of the Plain of Paran. 7. THe Plain of Paran, etc. This was the name both of a City, and of that great vast desert, jun. wherein the children of Israel sojourned thirty eight years, being of eleven days journey to pass thorough: barren, without water, neither inhabited of man or beast, and full of rocks, and covered with deep sand, Perer. Mispat. Vers. 7. They returned and came to En Mispat, which is interpreted the fountain of judgement, so called, because there the Lord judged the Israelites for their murmuring, Hierome. As also gave sentence against Moses and Aaron, for their weakness and want of faith, Numb. 20.12. jun. QVEST. V. Kadesh Barnea, whether the same with Kadesh where Moses murmured. KAdesh: This is that place, which is famous for Miriam, Moses sister's burial there, Num. 20.1. whose monument Hierome saith, remained till his time: it was in the utmost borders of Edom, Kadesh. ibid. vers. 16. supposed to be the same with Kadesh Barn, Perer. Afterwards it was called Rechem, as Onkeles the Chalde Paraphrast readeth, Num. 13.27. junius. Great question there is among the Hebrews, whether Kadesh Barnea, mentioned, Deut. 1.2. were the same with that Kadesh where Miriam died, Num. 20.1. Ramban thinketh that there were two places of that name: Kadesh Barnea was in the wilderness of Paran, from whence the spies were sent, Num. 13.26. the other Kadesh was in the wilderness of Sin, Num. 33.36. But Rasi, and Elias Oriental, take them to be all one, and make the desert of Sin to be part of the great vast wilderness of Paran: to the first subscribeth Mercerus, to the other seemeth junius to incline; the latter I think more probable: for the Kadesh where Miriam was buried, and Moses murmured, was in the confines of Edom, Num. 20.16. so also Kadesh Barnea was not far from Mount Seir, Deut. 1.12. which was in the Country of Edom. And in this place Kadesh is the same with En Misphat, so called, not because of the judgement of the Kings in that place, as Mercerus conjectureth: but of the judging of the Israelites, because there they murmured: this Kadesh is here described not to be far from Mount Seir, and the Plain of Pharan. The Amalekites were so called afterward of Amaleke, the nephew of Esau, Gen. 36.12. these were they which fought against Israel, Exod. 17. and were destroyed by Saul, 1 Sam. 15. Amalekites. Hazezon Tamer: the City of Palms, for so tamar signifieth, which was named afterward En gaddi▪ Hierom, junius. Hazezon. QVEST. VI How the King of Sodom and Gomorrhe fell into the slimy pits. Vers. 10. THe Kings of Sodom and Gomorrhe fell there, etc. 1. These were not empty pits, as some Hebrews think, out of the which they used to dig slimy earth, but they were full of slime and brimstone, for otherwise it had been no danger to fall into them. 2. These two Kings did not fall in by chance, as they fled away, for they could not be ignorant of the ground. 3. Neither did they willingly cast themselves in, as Ramban thinketh, to decline the force of the battle: but they were forced as they were chased, to fall into them. 4. Neither were these two Kings preserved by miracle there, and afterward taken out by Abraham, as the Hebrews imagine: for the King of Sodom came forth to meet Abraham, vers. 17. he stayed not till he took him out. 5. Neither is it like that the King of Gomorrhe, as Ramban thinketh, died there, seeing the King of Sodom, that was in the same danger escaped. 6. Nor yet need we to say, that these King's armies there fell, but they themselves fled away. For this is contrary to the text. 7. But it is most like, that these slimy pits were not full of water, but of that kind of earth, so that they which fell into them, might escape with their life. The other three Kings, which are not mentioned, might be of that number, that fled to the mountains, and so were reserved to a greater judgement, Mercer. QVEST. VII. Of the messenger that brought Abraham word. Vers. 13. THen came one that had escaped, etc. 1. The Jews do but trifle, in saying that this was Og King of Bashan that escaped, when the Amorites were slain. 2. Neither is it evident, whether this messenger were a godly and faithful man, Calvin. 3. It is like he might be some of Lot's domestical servants, or one that was acquainted with Abraham and Lot's kindred, because he only reported the news concerning Lot, Muscul. 4. Some Hebrews think, that the enemies which had taken Lot, sent this messenger of purpose, that Abraham also coming to rescue Lot, might be taken, but that is unlike. QVEST. VIII. Whence Abraham was called the Hebrew. TO Abraham the Hebrew. 1. The Hebrews were not so called of Abraham, ●s Artapanus thinketh in Eusebius: for how could Abraham give a name to himself: and Abraham beginneth with Aleph, Euseb. lib. 9 de prepar. Evang. cap. ulti. hom. 35. in Gen. Hebrew with Aain. 2. Neither was Abraham so called of Haber, or gnabar, because he did first come over the river: which name was therefore, as Chrysostome thinketh, by prohecie given to Abraham, foreseeing that he should go over Euphrates to Palestina. Of this opinion also are the Septuagint, Origen, Rupertus, that Abraham was so called, à transitu, of his going over. 3. But the Hebrews were so called of Heber: of which opinion are Hierom, josephus, Eusebius, Augustine, with others: the reasons thereof are these. 1. If Hebrew came of Haber rather than Heber, Lib. 16. de Civit. Dei, cap. 3. the word should have been Habrew, rather than Hebrew. 2. The Hebrews do end their names of Nations and kindreds in Jod, as juhudi, Amaleci●: therefore this name Hibri, which signifieth an Hebrew, is most like to be derived of the proper name Heber, sic Eugubinus. 3. But Augustine's reason is best, who thinketh that Sem is said to be the father of all the sons of Heber. Gen. 10.21. because the elect people of the Hebrews c●me of him. 4. This also may be added, that seeing the Hebrew language was named of Heber, because it was preserved in his family, when other tongues were divided, that from thence also the Nation should be so called. 4. But where it is objected, that many nations beside came of Heber, that are not called Hebrews: they only kept the name of Heber, that continued in Heber's faith: and though Abraham be not called Hebrew before he came over the river into Palestina, so neither is he called so immediately upon his passage, and the reason hereof may be, because till Abraham was called, the Sripture maketh no mention of his former acts, Perer. QVEST. IX. Of Abraham's confederacy with men of a diverse faith. Vers. 13. WHich were confederate with Abraham. The question here is, whether it were lawful for Abraham to make league with these Amorites, being of a diverse faith. The answer is, 1. They sought it of Abraham, as did also Abimelech, because they saw that the Lord was with him, and therefore they desired his friendship, Abraham sued not to them. 2. The time was not yet come for the expelling of the Canaanites, for than it was unlawful for them to make league with them, as the Israelites answer the Gibeonites, josua 9.7. wherefore the times must be distinguished, Muscul. 3. All this was done not without God's special direction, who moved these confederates to assist Abraham, being a stranger in the land, and of no great power, Calvin. 4. The Hebrews also think, that those three were of Abraham's faith, and worshippers of God, and that Abraham therefore made a league with them. QUEST. X. By what authority Abraham waged battle. Vers. 14. WHen Abraham heard that his brother was taken, etc. The question is, by what authority Abraham addresseth him to battle. 1. Neither was the authority of Ma●re Escol and Aver, Lords of the Ammorites, sufficient, for they were all subjects to the King of Elam, vers. 4. Neither did the King of Elam take unjust war in hand, as some think, for he came to suppress rebels, vers. 4. 3. But whereas there are three things required to make just war, a good cause, a good affection in following it, and lawful authority: Abraham had all these: his cause was good, to redeem his brother L●t, whom the enemy had unlawfully taken captive, being a stranger, and not accessary to the Sodomites rebellion: thus the Wise man saith, Wilt thou not preserve those that are laid to be slain? Prov. 24.11. Again, Abraham's affection was good, 3. Conditions required in lawful war. he sought not to make himself rich, neither did he seek himself in this business, vers. 22. but the glory of God: his authority was also from God, as Melchisedeck saith, That God delivered his enemies into his hand, vers. 20. And Abraham was now in right, though not in possession, the King and Lord of this Country; whereof the Lord would aforehand give some testimony, as Moses by slaying the Egyptian did manifest his calling, Exod. 2. Muscul. 4. And whereas he recovered not only Lot, but the rest of the Sodomites: this also was done by the Lord's direction, because he had reserved them to a greater punishment, Muscul. but these particular actions are not to be drawn into example, but must be discerned from the general duties of Christians. QUEST. XI. Of the City Dan. HE pursued them to Dan, etc. 1. For the situation: Dan bounded the land of Palestina on the North, as Bersabe on the South: it was planted at the foot of Libanus, where was the spring head of the flood Jordan, junius: it is distant from Sidon 35. miles, and therefore it is said to be far from Sidon, jud. 18.28. 2. It is famous for many acts and exploits there done: both good and bad: there jeroboam set up his golden calf, 1 King. 12. there Peter uttered that excellent confession of Christ, Matth. 16.13. and the woman was healed of her bloody issue, Perer. 3. It was first called Leshem, jos. 19.47. or Laish, jud. 18.28. then Paneas, Moses, how he mentioneth names not known in his time. after that, Caesaria Philippi, by the Tetrarch Philippus, and lastly, Neronia, by Agrippa, in the honour of Nero. 4. But whereas this place was called Dan long after Moses time, jud. 18.18. I think it probable, that Ezra, or some other of the Prophets inspired of God, that did digest the Scriptures into order, did insert these names into the story, which were not known to Moses, for the better evidence thereof: But that Ezra did write the Scriptures anew which should be burned, when the City was taken, as think some of the fathers, Iraeneus, Tertullian, Clem. Alexandrini seemeth to be far otherwise▪ and but a fable borrowed from counterfeit Ezra, lib. 2. cap. 14.44. For Daniel being in captivity, maketh mention of his reading of jeremy's prophecy, Dan. 9 which then was not perished: and our Saviour saith, Moses writ of him, joh. 5. But if Moses works were utterly perished, and Ezra had renewed them, Ezra not Moses had written of him: Ezra might restore the holy books defaced in continuance of time, to their former perfection: but wholly write and compose them again he did not. QUEST. XII. What number Abraham taketh with him. Vers. 15. HE and his servants divided themselves, etc. 1. Abraham armeth his own servants, and such as were borne in his house, which would be more trusty and faithful to him, Eugubin. 2. He taketh 318. persons, which were not the chief captains only, and under them a great number of Soldiers beside, as josephus, but these were the whole number which he took with him, yet were they not all his house: for there were women, and children, and aged persons beside. 3. Rupertus allusion here to the 318. fathers in the council of Nice assembled against Arrius is far fetched: and his application of the Greek numeral letters T.I.H. the first to betoken the Cross, the other two the name jesus, is also impertinent, Superstitious collections for the sign of the Crosse. seeing Moses did write in Hebrew, not in Greek. 4. The Hebrews conceit also is vain, that Abraham had none but Eleazar his servant with him, the letters of whose name make 318. QUEST. XIII. Abraham's policy in battle. Vers. 15. DIvided themselves by night. 1. Abraham, who was before in Egypt so timorous, that fearing to be killed, he desired his wife to dissemble herself, yet now is so emboldened that he dare with a small company set upon four Kings: so that Abraham might here say with David, that God did teach his fingers to fight, Psal. 144.1. Calvin. 2. Abraham again showeth here the practice of that saying of the Wise man, by counsel make war, Prov. 20.18. for he both divideth his company, and setteth upon them in the night: so did Gideon, jud. 7.16. and josua 10 9 so David came upon Saul in the night: 1 Sam. 26.11. Muscul. 3. He taketh his own servants, and the servants of his confederates, junius: and overtaketh the enemy the fifth night and surpriseth them, being weary of their journey, secure, unarmed, and like enough also drunken, josephus. QUEST. XIV. Of Hoba. Vers. 15. HOba: It was the proper name of a place, not an Epithet given to Dan, Lib. 1. Antiquit. as R. Solomon thinketh; (it signifieth culpa, a fault; because Dan afterward was faulty in idolatrous worship) for here this Choba is described to be on the left hand of Damascus. 2. Hierome saith that this Choba in his time was a village, where certain Hebrews dwelled of the heresy of Ebion, which retain all the precepts of the law. 3. But it is most like to be Opoton in Phenicia: junius, and so some Latin texts for Choba read Phenice. QVEST. XV. Of the Valley of Sheveth. Vers. 17. THe valley of Shaveh, etc. 1. This is not that Shaveth mentioned, vers. 5. that was beyond Jordan, this on the hither side not far from Sodom, Mercer. 2. Hierome thinketh it was a Valley so named of the City Shaveh, which was situate in a Plain not far from Sodom, where the Emims dwelled, vers. 5. which name it retained still in his time. 3. Botehardus thinketh it was the same Valley where Sodom and Gomorrhe were. 4. junius placeth it near unto Jerusalem, being the same Valley where Absalon reared his Pillar, 2. Sam. 18.18. and hereunto the Septuagint agree, which interpret in the Valley of Melchisedeck: And it seemeth indeed, not to be far off from Salem, which is Jerusalem, where Melchisedeck was King, because he met Abraham there with bread and wine. 5. It was not at this time, but afterward called the King's Dale, Vatab. not because the Kings used there to exercise and disport themselves, Chald. neither was it so named of some King, Calvin; but rather it was called the King's Dale, for the excellency of it, and therefore is thought to be the same which was called, Vallis illustris, the famous Valley, Perer. QVEST. XVI. Who Melchisedeck was. Vers. 18 MElchisedeck. etc. 1. Origen and Dydimus think that Melchisedeck was an Angel, but the text is contrary that maketh him King of Salem. 2. Some think that this Melchisedeck was the Holy Ghost; which opinion is defended by the Author of the questions of the old and new Testament, cha. 109. which go under Augustine's name, but it is none of Augustine's work: for he numbereth the Melchsedechians among the Heretics, Melchisedeck not the holy Ghost. heres. 34. and it is an erroneous opinion. 1. For this Melchisedeck is said to be a Priest to the most high God, but every Priest is taken from among men, Heb. 5.1. 2. If the Holy Ghost was a Priest unto God, he therein should be inferior unto God, and so not God; for in the Godhead there is equality. 3. Neither did the Holy Ghost ever descend from heaven to be incarnate, but only the son of God, joh. 3.13. 4. And whereas the Apostle saith, that Melchisedeck was without father or mother, and without beginning of days, or end of life, Heb. 7.3. whence they would enforce that Melchesedeck was not a mortal man, but of an immortal nature; the Apostle hath there relation only to the story in this place; Melchisedeck is not set forth in story by his kindred, his birth and death; he had both father and mother, was borne, and died, but there is no mention made of it, and so Hierome expoundeth that word used by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, genealogy is not expressed or mentioned. 3. A third opinion there is, that Melchisedeck was a King of Canaan, and not of Abraham's line; of which opinion were Irenaeus, Eusebius, Caesarion, Apollinarius, Eustathius, as Hierome testifieth, Melchisedeck not a Canaanite. and among the new Writers, Calvin, junius, Musculus, Mercerus, Pererius, with others. 1. Pererius urgeth that place, Heb. 7.6. He whose kindred is not counted among them; which proveth not that Melchisedeck simply was not of Abraham's kindred, but that it was not so expressed in story; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epiphanius saith; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not rehearsed in genealogy, here used by the Apostle, is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without kindred, vers. 3. 2. And seeing Canaan was under God's curse, and Sem had the chief blessing, how it is like that one of Canaan should bless Abraham of Sem. 3. And the Apostle concludeth, that Melchisedeck was greater than Abraham, because he blessed him; but none of the Canaanites, which were the cursed seed, could be greater than Abraham the father of the faithful, of blessed Sem. 4. The fourth opinion of the rest most probable, is, that this Melchisedeck was Sem; which opinion is strengthened with many arguments. Sem proved Melchisedeck. 1. Sem only of all men living, was greater than Abraham; as Syracides saith; Sem and Seth were in great honour among the children of men: 49.16. though Arphaxad, Selah, and Heber, yet lived, yet Sem was the most honourable, in respect of his years, his knowledge, who saw the old world, his prerogative, in Noah's blessing: and whereas Abraham's predecessors were Idolaters, none of Sems' progenitors are noted that way, therefore seeing Melchisedeck was greater than Abraham, and none then living was greater than Sem, he is most like to be the Melchisedeck. 2. That was the place of Sems dwelling, whence in time japheths' sons should learn to dwell in the Tabernacle of God: so reasoneth Midras': but from Zion came forth the law, and word from Jerusalem, Alleged in the treatise of Melchisedeck. Isay 2.3. at Salem therefore were the tents of Sem. 3. Hierome allegeth this reason used by some, that Melchisedeck brought forth bread and wine to Abraham for his repast: seeing he owed this duty to his grandchild, Evagr. tom. 4. 4. Melancthon thus argueth, therefore God brought Abraham to Sem the father of his ancestors, to join together a notable company of the Church. 5. Some use this reason: A Kingdom is more ancient than a tyranny, but unless we make Sem to be Melchisedeck, we cannot plainly prove that a King reigned before Nimrod. treat. of Melchis. 6. Melchisedeck is interpreted a King of righteousness: this Melchisedeck had the knowledge of the true justice and righteousness by faith in Christ: but in all the Scripture shall we read of none called to the faith, but men acquainted with Abraham's house, with himself, or isaack's line, or the children of the East, the sons of Keturah in the book of job. 7. That this Melchisedeck a King of Canaan, should be Sem, agreeth to the prophecy, Gen. 9.27. Let Canaan be his servant. 8. Also in that he is called a Priest of the most high God; This also agreeth to Sem, who had that prerogative of Priesthood, (not as some Hebrews think, by his birthright, for japheth was elder) but by his father's blessing: Blessed be the God of Sem: who was more like to be this great high Priest of Sems God, than Sem himself. 9 Melchisedeck was King of Salem, which signifieth peace: and indeed this Salem had a special prerogative of peace: for when the four Kings smote other parts of the Country of Canaan, as is set forth in this chapter: it is not like, that Salem should have been spared, if the King thereof had been a Canaanite: if there had not been great respect to the person of aged Melchisedeck or Sem. 10. Where Melchisedeck is set forth without father or mother, beginning of life, or end of days; this also most fitly agreeth to Sem, who was borne before the flood, whose father Noah was now dead, who lived 600. years: so that no man living at that time could remember his birth, or death, or parents. 11. Seeing also that Heber's language was preserved in Salem, as may appear by the interpretation of the name of Melchisedeck. It is most probable that this King of Salem was of that line, who together with the true faith, retained that holy language. 12. Lastly, seeing Melchisedeck was a type of Christ, Psal. 10. that came of Sem, and no type or figure of Christ is expressed in Scripture but of Sems' line, none is more like to be this representer and foreshewer of Christ's everlasting Priesthood, than Sem himself then living. It is most unlike, that any Priest not of Sem, should shadow forth the high Priest Christ of Sem; and not the high Priest Sem, the father of Christ after the flesh. By these and other probable reasons, some learned persuade, that Sem was Melchisedeck: neither are the contrary objections of any great weight. 1. First, it is objected, that this Country was possessed by the Canaanites, and it is not like, that Sem would return out of the East into Judea, Objections proving Sem not to be ● Melchisedeck, answered. Perer. Answ. 1. It is said that the posterity of jocktan of Sem inhabited toward the East, Gen. 10.30. but of Sems dwelling there is no express mention. 2. jarchi and Epiphanius in Anchorato are of opinion, that many of Sems' posterity that had not their tongues altered, kept about Jerusalem, though they were thence expelled afterward by the Canaanites. 3. And this might be some cause of the wars of the Eastern Kings against the Canaanites, for encroaching upon Sems' possessions, treat. Melchis. 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers' people of Elam, which must needs be of Sem: how cometh it to pass that seems heart was not rather stirred against Abraham for killing his children? Answ. Sem being a Prophet, and knowing that Abraham was appointed of God to be the father of the faithful people, preferreth him, being not only of his carnal kindred, but heir of his faith, before the rest of his kindred that were degenerate. Sem not dead before Melchisedeck met Abraham. 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck, because he was long dead before Melchisedeck met Abraham, who was then 80. year old: for saith he, by one Chronicle there are from Sems' birth to Abraham's 80. year, accounted years 1130. by another 629. years; but Sem lived only 600. year. Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint, who do add diverse hundred years to the ages of the fathers after the flood: as is showed before, quaest. 17. in chap. 11. 2. Neither was Sem after the second computation at that time, 629. years old, but only 529. so that he lived after this time 70. years: and as a learned man well conjectureth, it might well be that in the Greek copy, which Epiphanius followeth, χ, chi, which standeth for 600. was put for φ, phi, which is 500 And this difference in computation might have given occasion to Epiphanius further to have searched the truth, and to have preferred the original before the Greek ttanslations. 4. Ob. If Sem were Melchisedeck▪ then had he two names, which cannot be proved out of the Scripture, Perer. Answ. 1. Chytram thinketh, that Melchisedeck is here not a name proper, but appellative, signifying that he was a righteous & just King. 2. Cajetanus holdeth it to be an Epithet not proper to Sem, but common to the Kings of Salem, as Caesar and Augustus were to the Emperor of Rome: and so we read of another King of Jerusalem called Adoni-zedek, Lord of justice, which is all one in sense with Melchisedeck, I●su. 10.3. 3. But I approve rather the judgement of Selnec●erus, that Melchisedeck was a proper name unto Sem, in respect of his office, because he only excelled among the rest, as a just King, and thereof had that name. 5. Ob. If Sem had been Melchisedeck, it is like that Abraham coming into Canaan, would first have sought out his great grandfather, and joined himself unto him: neither would S. Paul have omitted it, entreating of purpose of Melchisedeck, Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem: his words are these; Now when Abraham was brought out of Babel to Sem, what a goodly College had Sem, etc. 2. Neither Moses nor yet the Apostle directly set down Abraham's acquaintance with Sem, or that he was Melchisedeck, that the comparison might be more fit between Melchisedeck and Christ: in that he is set down without father, without mother, without genealogy, Heb. 7.3. as the Prophet saith of Christ, who shall declare his generation? Psal. 51.8. 3. For matter of fact, Negative arguments from the Scripture in matter of doctrine goo●▪ it is no good argument to conclude negatively out of Scripture: for as many things were done by Christ, not expressed in Scripture, joh. 20.30. so also by Abraham and the rest of the Patriarches: but for a point of faith and doctrine, the argument holdeth well, there is no such thing taught in Scripture, therefore we are not to believe it. Ob. Melchisedeck is said to be without father and mother, because they are not mentioned in Scripture: but it is known who seems father was, and mention likewise made of his birth and beginning of days. Answ. 1. It is not to be doubted, but that Melchisedeck had both father and mother, though neither I think can be named: Epiphanius saith, some Writers affirm, that his father's name was Eraclas, his mother's Asteria: neither is Suidas conceit to be approved, Why Melchisedecks' kindred is not expressed. that Melchisedecks' parentage is therefore not declared, because he was borne of an harlot. 2. Though seems genealogy be expressed in other places, yet in the story, to the which the Apostle hath relation, it is not: neither is his kindred set down under that name of Melchisedeck, as Lyranus and Tostatus well answer. 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. years, and lived a virgin: but Sem had a wife which was in the Ark with him. Answ. Of the same opinion also is Ignatius, Epist. ad Philadel. that Melchisedeck was a perpetual virgin: but this being a bare conjecture, may more easily be denied than proved. Ob. josephus and Philo, men thoroughly acquainted with the antiquities of the Hebrews, where they make mention of Melchisedeck, bring him in as a stranger from the kindred of Abraham, Perer. Answ. For these two, there are alleged two and twenty Rabbins, and principal writers among the Jews, as Aben Ezra, Baal Hatturim, Levi Ben Gerson, David Kimchi, with others, Treatise of Melchisedeck in fine. that make up that number, which all with one consent, hold Sem to be Melchisedeck. Thus have I set down the reasons on both sides concerning this question, which I refer to the Readers judgement. It is no matter of faith, which way any taketh, either to hold Sem to be Melchisedeck, or otherwise. But I rather for mine own part incline to think, being moved with the force of the former reasons, that it was Sem, though I will not precisely determine it, but say with Hierome upon these words of the Apostle; Of whom (that is Melchisedeck) we have many things to say, which are hard to be uttered, Heb. 5.11. Si vas electionis stupet ad mysterium, & in effabile fatetur, quanto magis nos: Hieronym. Evagri●. of the vessel of election be astonished at this mystery, and confesseth it hard to be uttered, how much more we, etc. QVEST. XVII. Salem proved to be jerusalem. KIng of Shalem, Hierome, (to whom also subscribeth Mercerus) thinketh that this Shalem was not Jerusalem, but another town in the region of Sichem, which he would prove by four arguments. 1. This Salem in Sichem is mentioned, Gen. 33.18. and john 3.23. john batized in Enon beside Salim. Answ. First, Gen. 33.18. the true reading is, that jacob came Shalem safe to the City. Sichem, as the Chalde interpreteth, not to Shalem a City of Sichem. Secondly, that Salim where john baptised, is the same City which is called Shagnalim, or Schalem, belonging to the tribe of Benjamin, 1 Sam. 9.4. wherefore this Shalem in Sichem hath no ground out of Scripture. 2. Hierome saith, that there was a town near to Scythopolis, called Salem in his time, where the ruins of Melchisedecks' palace were to be seen. Answ. But whence shall it be known that Melchisedecks' palace sometime stood in that place: this is warranted only by an uncertain report: neither is it like that Melchisedeck being a King of one small City, did build himself such a sumptuous and great Palace, whose foundation should continue so long, above two thousand years. 3. The City of Jerusalem was much out of Abraham's way, as he returned from Dan, but the other Salem was in his way, Hierom. Answ. As though a small distance of way could hinder God's purpose in causing Melchisedeck and Abraham to meet: which might be either in drawing Melchisedech somewhat from home to salute the Patriarch, or in moving Abraham to visit the City Salem, famous for the true worship and service of God. 4. But Jerusalem cannot come of Salem, for so two words of diverse languages should be mixed together: the first name being Greek, the other Hebrew. Answ. Hierome imagineth, that the first part of this name should come of the Greek Hieroes, holy, for so Jerusalem was called the holy City. But the Hebrews do better derive the name of Jerusalem, they say Sem called it Salem, and Abraham Jireh, there the Lord will be seen, Gen. 22.14. which both put together make Jerusalem, The derivation of the name Jerusalem. which signifieth the vision of peace: so Midras' in Psal. 76. This derivation of Jerusalem is more probable than from the Greek jireh, as Hierome, or from Jebus and Salem, which make Jebusalem, and for better sound to the Jerusalem, as Pererius. Wherefore I prefer rather the opinion of josephus, that this Salem was the same City which was called afterward Jerusalem: for these reasons. joseph. lib. 1· antiquit. 1. Because there is no evident mention in Scripture of any other City called Salem, but this converted into the name of Jerusalem: two Salems' we read not of; one was Jerusalem. 2. This is evident, Psal. 76.2. In Shalem is his Tabernacle, his dwelling in Zion: Zion then and Shalem were both in one place. Moses been▪ Maimon. lib 6. 3. The Jews also hold this tradition, that the place where David and Solomon built the Temple in the flower of Araunah, is the same place where Abraham built an Altar, and would have sacrificed Isaac: where Noah first built when he came out of the Ark: where Cain and Abel offered, etc. This place then being consecrate with so many Altars and sacrifices, is like to be the place, where the greater sacrificer and high Priest Melchisedeck dwelled. 4. The type also better answereth to the body: that Melchisedeck a figure of the high priest Jesus' should there dwell, where Christ afterward performed that great and divine act of his Priesthood, in offering himself up in sarifice upon the Cross at Jerusalem. QVEST. XVIII. How Abraham is blessed of Melchisedeck. Vers. 19 HE blessed him, etc. 1. It is like that Melchisedeck used a more ample form and manner of blessing▪ which is here only abridged by Moses, Luther. 2. Though Melchisedeck bless Abraham first, and then God: herein he offended not, as the Hebrews affirm, and for that cause they say his Priesthood was translated to the posterity of Abraham: for beside that the servants of God in their prayers being carried with zeal, forget to observe order: even this blessing pronounced upon Abraham, is referred to the praise of God. As also the Apostle otherwise collecteth that Melchisedeck was greater than Abraham, in that he blessed him: and that his Priesthood was not translated to Aaron, but to Christ: ex Mecrer. 3. Abraham is blessed, and God is blessed: but God is blessed Benedictione laudis, with the blessing of praise, Abraham Benedictione opitulationis, with the blessing of God's help or assistance, Cajetan. 4. Neither is Abraham pronounced blessed only herein, because he had obtained this victory: but aeterni faederis respectu, in respect of the eternal covenant, which God made with him and his seed, Vatablus. 5. And this is more than an ordinary blessing: it is a Priestly benediction, and it is set forth as an act of Melchisedecks' Priesthood, whereby he ratifieth the promise made to Abraham, Calvin. 6. Melchisedeck is found to be the first, that giveth this title unto God in Scripture to be possessor of heaven and earth, Tostatus: whereby the true God is distinguished from all false gods. QVEST. XIX. How Abraham paid tithes. Vers. 20. ANd he gave him tithes of all, etc. 1. Although it be not expressed in the text, whether Melchisedeck or Abraham gave tithes, yet the Apostle cleareth this doubt, that he received tithes of Abraham, Heb. 7.6. and the text also giveth this sense: for seeing Melchisedeck is named to be a Priest, he was more fit to receive than give tithes. 2. Some think that Abraham gave not tithes of all the goods recovered, seeing ●e after refused to take so much as a shoe thread of that which belonged to the King of Sodom, vers. 25. He then gave tithes only of his own substance, Calvin, Mercer. But though Abraham refused to touch any part of the Sodomites substance, in himself, for his own use, yet he might even of that offer the tithe unto God: 1. Because it was his by common ●ight, and the law of Nations: 2. Because he giveth reason, lest he should say, that he had made Abraham rich: which reason served only against the private and proper use, not the public and religious use of those goods. 3. If Abraham had not prevented them in giving the honour of the victory unto God, the Sodomites would have offered the same things in sacrifice to their Idols. Neither is the opinion of Cajetan to be allowed, that Abraham gave not the just tenth part, as afterward was appointed by the Law, but a certain portion in the name of the tenth: for the Apostle showeth that Abraham paid tithes properly, and Levi in Abraham was tithed, as the Levites received tithes afterwards, Heb. 7.5▪ 6. 4. Whereas Levi is said to pay tithes in Abraham, being yet in his loins, and thereby proveth the Priesthood of Melchisedeck to be greater, than of Levi, that is so said, because the Priesthood went then by carnal generation, How Christ 〈◊〉 in Abra●●●s lo●nes. August. 1●. ●. de Ge●es. ad ●●ter. cap. 20. not by spiritual election, as now under the Gospel. 5. And though Christ were also in Abraham's loins, secundum substantiam corporalem, in respect of his corporal substance, yet he was not there, secundum rationem conceptionis, in regard of the manner of his conception, because he was conceived by the holy Ghost. But Levi was in Abraham's loins both ways: and therefore the argument for superiority in Melchisedeck, concludeth well against Levi, but not against Christ. QVEST. XX. Of the lifting up of the hand, how diversely it is taken in Scripture. Vers. 22. I Have lift up my hand, etc. The learned have observed diverse significations of this phrase in Scripture, 1. It betokeneth prayer generally, 1 Tim. 2.8. Saint Paul would have men lift up pure hands, etc. 2. It signifieth special suit and request for help, Lament. 2.19. Lift up thy hands for the lives of the young children. 3. It is a gesture expressing thankfulness, Nehem. 8.6. Ezra praised the Lord, etc. and the people lift up their hands, etc. and worshipped. 4. It is used when any thing is done with a willing mind and glad heart, Psa. 119. I have lift up my hand to the commandments which I have loved. 5. As also it is a token and sign of calling, Isay 49.22. I have l●ft and stretched my hands to the Gentiles. 6. It betokeneth help and deliverance, Ezech. 20. 5. I lift up my hand upon the seed of jacob, and was known unto them in the land of Egypt. 7. To lift up the hand is to rise against one to vex and oppress him, job. 31.22. If I have lift up my hand against the fatherless, etc. Perer. 8. They used also to lift up their hands in giving of voices, which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calvin. 9 It was a gesture used in taking of an oath: and therefore the Lord saith, Num. 14.30. They shall not come into the land, ever the which I lift up my hand, to make them dwell in it. This signification it hath here, for Abraham before he went to battle, had vowed unto God in his prayer, as the Chalde interpret, that if God would deliver the enemies into his hand, he would not seek to make himself rich thereby, but give the praise to God. QVEST. XXI. Wherefore Abraham took an oath. ABraham therefore took an oath swearing by the true God, to profess his faith and religion, that he only worshipped the true God, Perer. 2. That he might take occasion hereby to reprove the superstitious use of the King of Sodom in swearing by their Idols, and instruct him concerning the worship of the true God, Calvin. 3. As also that they might know that Abraham did not this suddenly, or of vainglory, but of a religious mind, having bound himself by an oath, Muscul. 4. That by this oath as with a shield Abraham might be preserved from the baits of covetousness, wherewith the King of Sodom might have tempted him, if he had not been firm, Calvin. QVEST. XXII. Why Abraham refuseth to take aught of the King of Sodom. Vers. 23. I Will not take of all that is thine so much as a thread or a shoe latchet. 1. Abraham refuseth not to take of those things which belonged to the four Kings, whom he had conquered, which now were his, by reason of his just victory, but not of any thing which was the Kings of Sodom. 2. Which Abraham calleth his, not as Ambrose thinketh, because the spoils of the enemy belong to the King: for he was not Abraham's King: but for that they had been before appertaining to the King. 3. Though Abraham might have challenged them by the right of his victory, yet he would not take so much as a thread. 1. Lest he might have been thought for his own lucre to have waged that battle. 2. He would do justice, to restore the goods to the first owners. 3. That the heathen King should have no advantage, to think Abraham bound unto him: Neither would Abraham, that any should have the honour and praise of enriching him, but only God, of whose blessing he only depended, Pererius. 4. Abraham refused not the gifts which Pharaoh bestowed upon him, Gen. 12.8.16. but he will take nothing of the King of Sodom: the reasons may be yielded to be these. Why Abraham took of the King of Egypt Corn, but not of the King of Sodom. 1. There the King gave of his liberality, and Abraham could not refuse without suspicion: here nothing was given, but recovered in battle. 2. There the King gave of his own, but these goods belonged to all the Sodomites, Mercer. 3. By that means it pleased God that Abraham should be then enriched: but Abraham was now rich enough, he needed no such helps. 4. Here Abraham might have been thought, if he had taken any thing to himself, of a covetous mind to have pursued the enemies, and so God should not have had the honour of the victory, but here was no such fear. 5. The King of Sodom and his people were ordained for a greater destruction, and therefore God would not that Abraham should take any thing which was accursed. But Pharaoh received mercy of God: thus the case was much different, between the gifts of the one and the other. 6. Abraham excepteth those things which the young men had eaten, making no mention of the tithe, which he had given before, because that was taken, not out of the King of Sodomes' substance, but his own: neither doth he prejudice the other three by his example, but that they notwithstanding might take their parts, Muscul. 4. Places of doctrine. 1. Doct. Of the custom of paying of tithes. Vers. 10. GIve him tithe, etc. We see how ancient this custom of paying tithe to the Priests and Ministers is. It was practised before the Law, as appeareth here by the example of Abraham, Cicer. lib. 2. de officiis. Plin. lib. 12. c. 14. and the vow of jacob, Genes. 28. yea, such was the equity of it, that from the Hebrews the Gentiles borrowed that use: the Romans paid tithes of their goods to Hercules: Pliny writeth that the Arabians pay tithe of their incense to their God Sabis, and that it is not lawful before that be done, to buy or sell. Xenophon also showeth, that they which had gotten the victory, did use to pay tithes to their Gods of the spoil of their enemy, Perer. 2. Doct. Of the lawfulness of an Oath. Vers. 21· I Have lift up my hand, etc. In that Abraham doubted not to take an oath, we see the lawfulness thereof: that it is not denied unto a Christian to swear, Lib. 3. the Cry. when he is lawfully called thereunto: contrary to the fantastical doctrine of the Anabaptists, that simply condemn the use of an oath▪ but Moses saith, Thou shalt fear the Lord thy God, and swear by his name, Deut. 6.13. Muscul. 3. Doct. God only the possessor and true owner of the earth. Vers. 22. POssessor of heaven and earth, etc. Philo noteth hereupon, that no mortal man is properly possessor or true Lord of the earth. But that both the heaven and earth are the Lords possession, and we are but tenants at the Lords pleasure, as the Lord himself saith, The land shall not be sold to be cut off, for the land is mine, and ye are but sojourners and strangers with me, Levit. 29.23. Whereupon he enforceth, Ius possessionis omnium rerum ad Deum pertinere, usum solum ad creaturam: that the right of possession of all things belongeth to God, the use only to the creature. 5. Places of confutation. 1. Confut. Against the vulgar Latin translation. Vers. 18. ANd he was a Priest, etc. The Latin text readeth here corruptly, for he was: as though the bringing forth of bread and wine had been an act of his Priesthood: Indeed this copulative Vau, sometime is used as a causal, but then the sense apparently giveth it: as Genes. 20.3. Thou art but dead because of the woman which thou hast taken; for she is a man's wife: in Hebrew, and she is: But here there is no such cause to annex this clause as a reason of the former: but rather it is to be joined to that which followeth, as the same copulative showeth. And he blessed him saying, v. 19 wherefore not the producing of bread & wine, but the blessing of Abraham was the proper act of Melchisedecks' Priesthood. 2. Confut. Melchisedeck brought not out the bread and wine to sacrifice them. BRought forth bread and wine, etc. 1. Whether Melchisedeck had before slain sacrifices, and made a feast, not only of bread and wine, but of flesh, as Philo saith, mactatis victimis splendidum opulum s●ciis omnibus dedit; to Abraham and his company the text saith nothing, and therefore I leave it as an uncertain guess: sure I am, that mactare victimas, to slay sacrifices can in no sense be understood of sacrificing or offering of bread: as Pererius goeth about to wrest it: disput. 5. in. 14 Genes. 2. Neither did he bring forth bread and wine to represent, as Rabbi Moses thinketh, sacrificia farmacea, the sacrifices in the law of meal and flower. Bellar. de Milli. lib▪ ● cap. 6. 3. Much less did he offer them in sacrifice to God, as Bellarmine and Pererius do urge this place; for the word jatsah here used, is never taken to signify to offer in sacrifice: whereas Bellarmine and Pererius object that place, jud. 6.19. where Gideon is said, to bring forth his gift and represent it (where the same word is found) it is evident that Gideon brought it forth, the flesh and broth, for the Angel to eat of, whom he supposed to be a man, for they used not to make pottage or broth to offer, and the Angel bid him to offer it upon the stone, which showeth that Gideon had no such purpose before. 4. Wherefore, as josephus well noteth, Melchisedeck milites Abraham hospitaliter accepit nihil eis ad victum deesse passus: joseph. lib. 1. Antiquitat. he entertained Abraham's soldiers with great hospitality, suffering them to want no victuals: Melchisedeck then brought forth the bread and wine for no other end but to refresh Abraham's company. 1. For Melchisedeck is set forth both as a King and a Priest, the producing of bread and wine was a princely gift, the blessing of Abraham a priestly act. 2. It was the use and manner to meet them that returned from battle with bread to refresh them; therefore Moab and Ammon are accursed, because they met not the Israelites with bread and water, when they came out of Egypt, Deut, 23.4. 3. Cajetan a chief pillar of the popish Church, saith, Nihil hic scribitur de oblatione, sed de prolatione panis & vini: Nothing is written of the oblation, but of the prolation or producing of bread and wine. 4. Whereas Lyranus, Tostatus, and Bellarmine. answer, that Melchisedeck needed not to have brought forth bread and wine for their refreshing, seeing they had sufficient already: as Abraham saith, vers. 24. saving that the young men had eaten: Pererius one of their own friends doth easily remove this answer; that this was unknown to Melchisedeck, what provision was in Abraham's camp, and though he had known it, yet to show his love, and testify his gladness, he would notwithstanding have performed this friendly and liberal part, Mercerus. 3. Confut. Melchisedecks' Priesthood consisted not in the sacrificing of bread and wine. NOw it followeth to be declared wherein the priesthood of Melchisedeck consisted, and in what principality he represented the everlasting Priesthood of Christ. 1. It consisted not in that Melchisedeck was a perpetual virgin, Perer. for if Sem were Melchisedeck, which is most probable, as before is declared, he had a wife. 2. Neither was he a figure of Christ, because he sacrificed in bread and wine, and so represented, as the Papists imagine, the unbloudy sacrifice of the Mass, for these reasons. 1. Because the Scripture maketh no mention of sacrificing, but only bringing forth bread and wine for Abraham's refreshing. 2. That wherein Melchisedecks' priesthood consisted, must be diverse from the offering and sacrifices of Aaron; but Aaron's priests offered bread and wine; Ergo, herein consisted not Milchisedecks' priesthood. 3. There is a great unlikeliness between Melchisedecks' offering and the sacrifice of the Mass: for he offered bread and wine in substance, but the papists imagine that in the Mass there remaineth nothing but the forms, not the substance of bread and wine. 4. If Melchisedecks' priesthood did stand in the oblation of bread and wine, than every bald Mass-priest that sacrificeth in the Mass, should be a Priest after Melchisedecks' order, whereas it is peculiar to Christ only, Psal. 110.4. Thou art a Priest for ever after the order of Melchisedeck. 5. Neither would the Apostle have omitted this special act of Melchisedecks' priesthood, wherein he represented Christ, of purpose setting forth the comparison between Melchisedeck and Abraham: for neither were th● faithful Hebrews uncapable of the doctrine of the Eucharist, as Bellarmine imagineth, seeing he treateth of as high mysteries, as of baptism, and the resurrection, chap. 6.2. and why should they be more uncapable than the Corinthians among the Gentiles, whom Saint Paul instructeth concerning the Eucharist, Bellar. lib. de mill. cap. 6. chap. 11. Neither as Pererius answereth, was it a thing impertinent, to make mention of Melchisedecks' sacrifice of bread and wine, if there had been any such thing: seeing the Apostle toucheth all other points of similitude and agreement between Christ and Melchisedeck, Perer. disput. 7. in Gen. and therefore would not have omitted this wherein they were most like. 6. Whereas the fathers are objected that do apply Melchisedecks' bringing forth bread and wine to the Eucharist. 1. The Apostle herein aught to prevail more than all the fathers beside, who maketh no such application. 2. The Fathers do not thereby shadow forth the Sacrament of the Eucharist, as Ambrose saith, Constat sacrificium p●riisse, Ambr in c. 5. ad litter. etc. & manner Melchisedeki instatutum quod tot● orbe terrarum in sacramentorum erogatione celebratur, etc. The sacrifices of beasts are perished, and the institution of Melchisedeck remaineth, which is celebrated in the dispensation of the Sacraments: The Fathers conclude a Sacrament, not a sacrifice of bread and wine; and so their testimonies make little for the popish sacrifice of the Mass. No similitude between Melchisedecks' bringing forth of bread and wine, and the Mass sacrifice. 7. Many things are unlike between Melchisedecks' producing bread and wine, and the Mass Priests sacrificing: He 1. presenteth them unto Abraham, they offer them to God. 2. Abraham and his company eat of Melchisedecks' provision, in the Mass the Priest doth all, there is no eating or drinking. 3. Melchisedeck blesseth Abraham, and blesseth God, he blesseth neither bread nor wine: the Priest blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham, the Priest only delivereth bread to the people, and keepeth back the cup. 5. Melchisedeck brought bread and wine in substance, as is touched before, the Mass-priest saith their substance is changed. 6. Melchisedeck worshippeth God, not the bread and wine: the Mass-priest adoreth both. So that in truth, this example of Melchesedeck, if they will stand to their tackling, maketh altogether against the popish Mass sacrifice, and nothing for it. 4. Confut. Wherein Melchisedecks' Priesthood consisted. WHerein then the comparison holdeth between Christ and Melchisedeck, the Apostle showeth, Heb. 7. 1. As Melchisedeck is interpreted a King of righteousness, so our blessed Saviour was indeed a King of righteousness, Isay. 11.4. With righteousness shall he judge the poor. 2. Melchisedeck was King of Salem, that is of peace, Heb. 7.2. so the Messias is a Prince of peace, Isa. 9.6. 3. Melchisedeck was without father or mother, that is, they are not mentioned in the story, but Christ was truly without father, as he was man, and without mother as God. 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without genealogy: so none can declare Christ's generation as he is God, Isa. 53.8. 5. Melchisedeck had no beginning of his life, or end of his days, that is expressed in the Scripture: but Christ the word is truly without beginning, being from all eternity, neither shall he have any end: He is Alpha and Omega, the beginning and the end: Revel. 1.8. 6. As Melchisedeck was both a King and a Priest, so our Saviour is Prince of all the Kings of the earth, Revel. 1.5. and he is our great high Priest, Heb. 4.14. 7. But especially in these three points following did Melchisedeck resemble our Saviour: as Melchisedeck was not a Priest anointed with any material oil, as Aaron, but declared so to be by Gods own mouth, and the testimony of the spirit: so Christ was anointed by the spirit of God, Luk. 4.18. and made a Priest by an oath: The Lord hath sworn and will not repent, thou art a Priest for ever after the order of Melchisedeck, Heb. 7.21. 8. As Melchisedeck was greater than Abraham, for he blessed him, and than Levi, that paid riches in Abraham's loins, Heb. 7.4.9.10. so the Priesthood of Christ is greater than the Priesthood of Aaron. 9 But herein most of all is Melchisedeck likened to the son of God, because he received his Priesthood from none, nor passed it over to any other: in like manner as Christ succeeded none, so neither do any succeed him, but he endureth ever, and hath everlasting Priesthood, Heb. 7.24. Object. As Christ's Priesthood is everlasting, so it was necessary, that he should have a sacrifice, Of the everlasting sacrifice of Christ. which should continue for ever. 1. Which cannot be the sacrifice upon the Cross, for that was but once done. 2. Therefore it can be no other than the sacrifice of the Eucharist. 3. neither doth it suffice to say, that the efficacy or virtue of his sacrifice upon the Cross, continueth for ever: for in this sense Noah's sacrifice might be said to be eternal, because the efficacy of it remaineth still, in keeping the world from being destroyed by water, Perer. disp. 7. in 14. Genes. Answ. 1. But the Apostle showeth the contrary, that the once oblation of Christ's body, is that everlasting sacrifice of our high Priest, Heb. 10.14. The sacrifice of the Mass nor Christ's everlasting Sacrifice. With one offering hath he consecrated for ever them that are sanctified. 2. But the daily sacrifice of the Mass it cannot be: the Apostle saith, which needed not daily, as those high Priests, to offer up sacrifice, Heb. 7.27. that cannot be an everlasting sacrifice, which is daily renewed: and the sacrifice offered in the Church shall determine with the militant state thereof in earth, and therefore cannot be everlasting. 3. Noah's sacrifice procured no eternal or spiritual, but a temporal benefit, though to continue while this world lasteth: and Christ's sacrifice gave that durable force, to Noah's sacrifice, which was a figure thereof▪ therefore Noah's sacrifice cannot be called everlasting, or himself an everlasting Priest; seeing that efficacy was not in himself or his sacrifice, but in Christ, the everlasting Redeemer and Priest. 6. Places of Moral observation. 1. Observ. Light afflictions go before heavy judgements. Vers. 2. THese made war with Bala king of Sodom, etc. The Lord before he purposeth to bring an utter destruction upon any, doth first admonish them with light punishments: so he healeth with Sodom: first, they are scourged by these four Kings of the East, but seeing they received no warning thereby, afterward the Lord reigned upon them fire and brimstone. Perer. We learn then that we should not neglect the gentle corrections of God, lest they draw on heavy judgements: thus God dealt with his own people, who were chastised sometime by a famine, by the sword, by the pestilence: but when none of these would serve, they were swept away and carried into captivity. 2. Observ. To dwell among the wicked is dangerous. FUrther, in that Lot was carried away with the Sodomites, we see that good men may together with the wicked taste of temporal judgements, and what a dangerous thing it is, to have any habitation or dwelling among the ungodly, Muscul. therefore the Scripture saith, Go out of her my people, that ye be not partakers in her sins, that ye receive not of her plagues, Revel. 18.4. 3. Observ. Rebellion, no not against hard governor's, is to be attempted. Vers. 4. TWelve years were they subject, etc. but in the thirteenth they rebelled: first, we see the justice of God in punishing the wicked life of the Sodomites, with a tyrannical government: so the Prophet pronounceth this a curse upon the ungodly: set thou a wicked man over him, Psal. 109.6. Beside, God punisheth the Sodomites for their rebellion: where then a government is established, though it be hard and unjust, nothing is tumultuously to be attempted against it: as the Lord commandeth, that the King of Babylon, who was but an hard Lord, should be served and obeyed, jer. 27.8. Calvin, 4. Observ. Riches evil gotten cometh to an evil end. Vers. 12. THey took all the substance of Sodom, etc. They which used not their wealth to the good and comfort of the poor (as the Sodomites did not, Esech. 16.49.) do heap it up to be a prey for the enemy. Calvin. so the King of Babel boasteth, That as a nest he had found the riches of the people, Isa. 10.14. which they had first wrongfully scraped together. 5. Observ. God's enemies, and the enemies of our Church our enemies. Vers. 20. WHich hath delivered thine enemies, etc. Lot's enemies are called Abraham's enemies: and so indeed we should account the enemies of God's people and Church, our enemies, though in particular they have not hurt us. Luther. So the Prophet saith, Do not I hate them, that hate thee? etc. I hate them with an unfeigned hatred, as though they were mine enemies, Psal. 139.21, 22. 6. Observ. A good Prince preferreth his subjects lives before wealth. Vers. 21. GIve me the persons, take the goods, etc. Herein appeareth first the gratitude of the King of Sodom to Abraham, that is contented to leave unto him the goods for his great travel, Calvin. as also this heathen King showeth one good part of a just Prince, that preferreth the life of his subjects before the substance: whereas chose a tyrant esteemeth nothing of men's lives, in respect of his covetous desire, Perer. as Ahab contrived Naboths' death, to have his Vineyard. CHAP. XV. The Method. THis Chapter hath two parts, containing two ample and large promises made by the Lord unto Abraham: the first is, as touching his seed, vers. 1. to vers. 8. The second of the inheritance of his seed, vers. 8. to the end. In the first part there is set forth, 1. on God's behalf, the promise. 2. On Abraham's behalf, belief, vers. 6. In the first there is the cause, God's goodness towards Abraham▪ vers. 1. Then the promise of his seed, both to be of his body, which is amplified by the contrary, that not Eleazar, but one of his own bowels should be his heir, vers. 2, 3, 4. then the number thereof to be as the stars in multitude. In the second part, 1. there is the promise, in general for the inheriting of the land, vers. 7. in particular: after what time, namely, 400. years' captivity, 13. to 17. what Country, vers. 18. to 21. 2. The ratifying of the promise by certain symbols: where we have the prescription of the signs and ceremonies to be used, vers. 9 the preparing of them by Abraham, vers. 10, 11, 12. the application or confirmation itself, vers. 17. God causeth a smoking furnace to pass between the pieces, etc. 2. The diverse readings. C.c. v. 1. In prophecy. C. in vision. caet. I will protect thee. H.S. my word is the strength. C. I am thy buckler. caet. S. appel. f.pr. T.r. v. 2. The son of the Steward of my house. H. the son of the Steward which is in my house. C.P. the son of Messech borne in my house. S. the Steward of mine house. G. the child of the Stewardship of my house. B. he to whom I shall leave my house. T. meshek, a Steward, or one that is left. and so v. 3. he calleth him the son of his house, that is borne in his house. C.c. S. app. f. prop. T.r. C.c. v. 6. believed in the word of the Lord. C. believed in the Lord, caet. v. 7. out of the region of the Chaldees. S. from Vr of the Chaldees: caet. Vrh. signifieth a valley. v. 8. O Lord God, H.C.P.G.B. O Lord God governor. S. Lord jehovah. T. heb. Adonai, jehova. v. 9 Take unto me. H.S. take me. G. take B.P. take and offer. C.T. heb. Lathak, take three heifers. C. of thre●● year old. caet. a dove. H.S. a young pigeon. B.G. son of a pigeon. C. the chicken of a pigeon. T. gozal, a pigeon. diff. ver. v. 11. he sat with them. S. he drove them away: caet. nashab, to blow away. v. 12. an ecstasis or trance. S. a heavy sleep fell upon Abraham. caet. S.c. v. 17. a flame was made. S. a dark mist. H.C. twilight. B. dark night. T. there was darkness, g●atah. darkness, night. S.c. v. 20 giants. C.B. Rephanu. caeter. C. app.f.prop. 3. The Explanation of doubts. QVEST. I. How God appeared in vision. Vers. 1. THe word of the Lord came to Abraham in a vision, etc. 1. This vision was neither in the night, as the Sept. in some translations read: for Abraham's faith is here approved, v. 6. but men being asleep cannot show their faith. Cajetan. 2. neither was it by secret inspiration, as the interlineary gloss: for here diverse speeches pass between God and Abraham. 3. Neither was this vision by an Angel: as Oleaster, Tostatus: for he is called Jehova, which name is not given to Angels. 4. But this vision was in the day, as the Lord used to speak to the Prophets. Ramban. Chald. and the Lord did produce his conference until the evening. vers. 17. when the stars appeared. jun. And God for the better strengthening of Abraham's faith, did to his word adjoin some visible sign of his glory. Oecolam. 5. And this is the fourth time, that God had appeared to Abraham: twice in the 12. chapter, v. 1.7. again, c. 13, 14. and now in this place. QVEST. II. How God is said to be Abraham's reward. I Am thy buckler. etc. 1. Two things do cause fear: when either we are afraid of some evil to happen to us, or that some good which we desire should be withheld from us. God biddeth Abraham to fear none of these, for he was both his buckler to keep him from evil, and his great reward to give him all good things. Per. 2. Some think that Abraham feared lest he had committed some sin in shedding of blood in the late battle: some lest the enemies might gather their strength again, and come upon him afresh: some lest the Canaanites might envy him because of his strength: some, lest this victory might stand for his reward, which God promised: But it appeareth, that none of these things were the cause of Abraham's fear, but he was solicitous and careful for his succession, and might somewhat waver concerning the promise made to his seed, because he had yet no child, Mercer. 3. Where he saith, I am thy reward: it is not to be understood causally, and to be referred only to those temporal rewards, which are promised afterward as Cajetan and Mercerus consenting to the hebrews: but substantially, of the reward also of everlasting felicity, which was laid up for Abraham with God. jun. 4. So that here God promiseth the two greatest blessings that can be, one in this life of perseverance, in that God saith, he will be his buckler to protect and preserve him to the end, and of eternal felicity, in saying I am thine exceeding great reward. Perer. QVEST. III. Abraham neither was doubtful or forgetful of God's promise. Vers. 2. ABraham said. 1 Cajetan well noteth, that in other visions Abraham was only an hearer, God the speaker: but here Abraham maketh answer to God, whereby it appeareth that Abraham did grow in confidence and familiarity with God. 2. Neither doth Abraham complain that he went childless, as though he had set light by the Lords liberal offer, that he would be his reward: but because the spiritual blessing depended of his seed, he craveth this, as the means whereby Gods promise toward him concerning the great reward, should be effected. Calvin. 2. Neither did Abraham doubt, or was forgetful of God's promise, that he would give him seed, and unto his seed that land. Gen. 13.15. But as yet it was not expressed unto him, whether his seed should come out of his own bowels, as here the Lord first promiseth, or it might be a seed or son adopted, as here he supposeth, that this Eleazar should be his heir: sic Eucher. Rupert. 4. Or that Abraham as impatient of delay, that God had not yet given him a seed, according to his promise, is bold to pour out his grief before God, that the Lord would hasten to accomplish his desire. Calvin. QVEST. IU. Of the diverse acceptions of the word Meshek. THe steward of my house: according to diverse interpretations of the word Mesech, there are as many expositions. 1. The Septuagint take it for a proper name, as though Mesech should be the name of Eleazers' mother: for so they read the son of Mesech borne in my house. 2. Some derive it of the word shakah, that signifieth to bear or minister the cup: and so read the son of my cupbearer or butler. Aquila. 3. Some of the word shakak, that is, to run up and down: and so Eleazar should be as the steward or bay life that run up and down the house. Oleaster. Mercer. 4. Meshek signifieth an overseer: so some read that he was the steward or overseer. Chald. or the son of the steward. Theodoret. Hierome. 5. Meshek also signifieth a leaving or dereliction; and so Eleazar is called the son of the leave: not for that he only was left of Abraham's ancient family, as Cajetan: or because he had left to him the care of his house as Vatablus. But that he purposed to leave unto him the inheritance of all. Innius. And this seemeth to be the most proper sense. QVEST. V. Wherefore Eleazar is called of Damascus. ELeazar of Damascus. 1. This Dames●k, or Damascus, was not the name of his mother, as some think: ex Calvin. 2. Neither was it his proper name, as Hierome and the Septu. translate: of whom the City Damascus should be named. Tostat: for Damascus is held to have been builded by Hus the son of Aram, and to be a name more ancient than Abraham. Genes. 14.15. 3. But Eleazar by his father was of that country, though borne in Abraham's house: and therefore he is called Damascenus of Damascus: sic Chald. jun. Calv. QVEST. VI. Whether Abraham saw the stars only in vision. 5. HE brought him forth, and said look up now to heaven, etc. 1. This was not done in vision only, as Cajetan thinketh: but as the words import, Abraham having spent a good part of the day in prayer within, now is bid to go forth in the evening, and is showed the stars for his confirmation. jun. 2. Neither is this an allegory, as Philo applieth it, who saith, that the soul of a wise man should be like unto heaven: But it is an history so verily done as it is rehearsed. QVEST. VII. What seed of Abraham is understood, carnal or spiritual. Lib. 16. the civet. 〈◊〉. c. 2●. SO shall thy seed be. 1. We neither think with Augustine that this is meant of Abraham's spiritual seed only: magis videtur promissa posteritas falicitate sublimis: that posterity seemeth to be promised, which is blessed in heaven. 2. Neither with Lyranus, that there are here two literal senses, the one of his carnal seed, the other of his spiritual: for of one place there can be but one literal sense. 3. Neither with Pererius that the literal sense concerneth Abraham's carnal seed, the mystical, his spiritual. 4. But these words have one whole and general sense: which comprehendenth both Abraham's kindreds: for that is the proper and literal sense which is intended by the spirit: Whether one place of scripture hath diverse ends. now in these words the spirit intendeth both the carnal offspring of Abraham, as Moses expoundeth, the Lord God hath made thee as the stars of heaven in multitude: Deut. 10.22. as also the spiritual seed of the faithful, as Saint Paul interpreteth: so shall thy seed be. Rom. 4.17. and hence concludeth, that Abraham is the father of us all, that is, of the faithful. QVEST. VIII. Wherein the Israelites represented the people of God. YEt we deny not, but that in other places spiritual things are employed by temporal, by way of mystery and allegory; as the Apostle saith, the law had a shadow of good things to come: as Abraham's carnal generation did diverse ways represent the spiritual; 1. In their number. 2. In their afflictions. 3. In their passage thorough the red sea, Lib. 10. de Trinit. Lib 5. de Abraham. c. 3. figuring baptism, 4. In being fed with manna, a type of God's word. 5. In drinking of the water out of the rock, a figure of Christ. 6. In looking toward the brazen serpent. 7. In their pilgrimage in the desert, a lively pattern of our pilgrimage in this life. 8. In their entrance into the land of Canaan under josua; which signifieth our conducting by Christ to the heavenly Canaan. QVEST. IX. Wherein Abraham's faith consisted. Vers. 6. ABraham believed the Lord, etc. 1. Hilary noteth, that this was singular in Abraham's faith, because he doubted not of his omnipotency. 2. Ambrose reputatum est illi ad justitiam, qu●a rationem non quaesivit, this was counted to him for righteousness, because he believed, and required no reason. 3. But there was more in Abraham's faith, than only to believe God and his promises to be true, for he did trust in God, Cajetan, as the word bajehovah, signifieth, he believed in jehovah, Mercer. and embraced God as his father. Calvin. 4. Abraham therefore did not count this to himself as a just thing to believe God, as some interpret; neither is it to be referred to Abraham, that he counted it a just thing in God, thus to recompense him as R. Levi and Ramban corruptly expound; but God counted it to him, or as the Septuag. it was counted unto him, for true justice before God, because he steadfastly believed God's promises: and thus expoundeth Elias Oriental, confuting Ramban. QVEST. X. Why faith was imputed for righteousness to Abraham. IT was counted to him for righteousness; Not that Abraham believed not before, or that his former belief was not also counted to him for righteousness. But these reasons may be alleged, why in this place first mention is made of the imputation of righteousness. 1. Because in this place first one is promised to come out of Abraham's own bowels: he considered not his own body which was now dead (as the Apostle saith) nor the deadness of Sara's womb: Rom. 4.19. 2. Because although Abraham had faith before, yet it waxed stronger and stronger: he was strengthened in the faith. Rom. 4.20. 3. At this time first Abraham made answer unto God; and so it followeth in the same place, he gave glory to God. Rom. 4.20. 4. The scripture doth not thus testify of Abraham in the beginning of his conversion, but even at that time when Abraham was full of good works, even then notwithstanding his righteousness should not be imputed to his works, but to faith, Calvin neither this testimony of Abraham's righteousness is differred till he had received circumcision, left he might have been thought thereby to have been justified. Thom. Anglic. in cap. 15. Genes. and therefore the Apostle of purpose observeth, that righteousness was imputed to Abraham, when he was yet uncircumcised, Rom. 4.10. QVEST. XI. That the ask of a sign proceeded not of any doubtfulness in Abraham. Vers. 8. WHereby shall I know▪ etc. This question proceeded not from the doubtfulness or weakness of Abraham's faith, as some Hebrews which think that Abraham's posterity was punished with captivity because of doubting. 1. For the Apostle saith, he was not weak in faith. Rome 4.19. 2. And seeing he believed without doubting an harder matter concerning one to come out of his own bowels, it is not like he doubted of the less, namely, of possessing that country. 3. Neither would the spirit of God have given such a commendation of Abraham's faith, that it was imputed for righteousness, if he had wavered or doubted. 1. Some therefore think that Abraham asked a sign, not for himself but in regard of his posterity, that they might have some assurance of the inheriting of that land: sic Rupertus, Cajetan. 2. Some think that Abraham doubted not of the promise, but of the manner, whether it were absolute or conditional: for it was both: to possess the land was an absolute promise, but to inherit it for ever was tied to the condition of obedience. 3. Rasi thinketh that Abraham asked by whose merit he should possess the land: as though the merit of his sacrifice brought him thither. 4. But others do better touch this point: that Abraham only for the better confirmation of his faith, desireth to be instructed concerning the manner, and of the time when it should be fulfilled: as Mary moved the like question, how shall this be? Luke 1. Augustine: and so accordingly the Lord afterward setteth down the time, August lib. 16. dec. v. de●. c. 24. T●eod. q●. 64. in Genes. after 400. years. Theodoret: And this is rather a sign of Abraham's faith, than a note of incredulity, in ask this question: for the wicked and unbelievers at the first reject Gods promises: the faithful desire more to be confirmed. Calvin. 5. Farther we must observe, that there were special motions in the Saints, which are not now to be drawn into example: as Gedeon, and Ezechias asked signs, jud 6.37. 2 King. 20.18. Calvin: and so Aquinas saith well; Abraham peti●t signum ex instinctu divino: Abraham asked a sign of a divine instinct. QVEST. XII. Why Abraham took of three kinds of beasts. Vers. 9 TAke me an heifer of three year old, etc. So it is to be read rather with Aben Ezra, Jn●. 2. qu. 97. art. 2. than three heifers, as the Chalde readeth. I will let pass the allegories and mystical significations, which are diversely gathered upon these words. 1. Some by the beasts which were divided understand the evils and afflictions, which happened to Abraham's posterity, by the birds not divided, their deliverance and prosperity. 2 Philo thinketh that these three kinds are taken for sacrifice, the heifer, goat, ram, because of their meekness and tameness, which suffer themselves in great herds to be driven by a child: Phil. lib. de victimi●. and for that they are profitable, for labour, for food, for clothing. 3. Lyranus thinketh that by these beasts and fowls are signified Christ's virtues: by the heifer his labour and patience, by the sheep his innocency, by the turtle his continency, by the dove his meekness. divers allegorical senses given of this place. 4. In that three sorts of beasts were taken: some understand the three generations, while the people were oppressed, by the turtle the fourth generation, when they came forth into the wilderness: Theodoret: some the renewing of the covenant with the three patriarchs, Abraham, Isaak, jacob: or the three kinds of government among the Israelites, of Judges, Kings, High-priests. Perer. Some the three seasons from Adam to Noah, from Noah to Abraham, from Abraham to David. Augustine: 5. By the dividing of the beasts, and the not dividing of the fowls: some understand by the first, the afflictions of the people, when the children should be separated from their parents, by the other their deliverance, some by the first insinuate such, as were carnal among the people, by the other such as were spiritual, Augustine. 6. By the lighting of the fowls upon the dead carcases, which Abraham drove away, some do decipher the attempts of the Egyptians against the Israelites to devour and destroy them, but that God disappointed them, some the assaults of evil spirits upon carnal men: Augustine: some the wand'ring thoughts that seize upon our prayers & spiritual sacrifices, Gregory. 7. By the se●ting of the sun v. 17. some understand the death of joseph, when the affliction of the Hebrews begins; some the end of the world when the greatest persecution should be: and by the smoking fire brand the end of the world and fiery judgement, Augustine. But we need not thus hunt for allegories, which are not only men's devises, as it may appear by the uncertainty and variety thereof. Sundry men, as their fancies lead them, do invent sundry allegories, It shall only suffice us to know, that God appointeth these kinds, to be offered partly for sacrifice, as josephus: partly to be as signs of the covenant, which the Lord maketh with Abraham: and as Chrysostome well noteth, because it was the manner of men, when they made a solemn covenant; to cut a calf in twain, Chrysost. hom. 36. in Genes. and to walk between the parts thereof. jerem. 34.18. wishing the like to themselves if they break the covenant, the Lord vouchsafeth to observe the same manner. QVEST. XIII. Of the diverse kinds of trances. Vers. 12. AN heavy sleep, or trance. Philo noteth four kinds of trances, or ecstasis in the Scripture. 1. Madness or frenzy, that cometh of some distemperature, Deut. 28.28. The Lord shall smite thee with madness, and blindness, and astonishing of heart. 2. Astonishment of the mind upon some sudden and strange accident, as Isaak was astonished at Esau's coming in after jacob, Gen. 27.33. 3 The quiet rest and contemplation of the soul: as when the Lord cast Adam into a sleep, Gen. 2.4. When as the soul is ravished with some divine inspiration and revelation, as Peter was Act. 10, QVEST. XIV. The time of the dwelling of Israel in Egypt. Vers. 13. THey shall be a stranger in a land not theirs four hundred years. 1. First, it is untrue that the Israelites dwelled in Egypt full four hundred years, of which opinion is Genebrard. For from Caath who went down into Egypt with jacob, Gen. 47. and lived in all 133. Exod. 6. who begat Amram, who lived ann. 137. the father of Moses, who was 80. year old, when Israel came out of Egypt, there are not above 350. years: from which some must be detracted wherein the fathers and their children lived together. 2. Neither did they dwell in Egypt less than 200. as Chrysostome, or 210. as Lyran●● but 215. years, as it may be thus gathered: S. Paul from the promise first made to Abraham, to the giving of the law, in the first year of the going forth of Israel out of Egypt, reckoneth 430. years, Galat. 3.17. of this sum 215. years were run when jacob went down into Egypt: from the time of the promise in the 75. year of Abraham's age, till Isaaks birth, in the 100 year, Gen. 22.22.5. are 25. years: from Isaaks' birth to Jacob's, are 60. years, Gen. 25.26. and jacob was an 130. when he went into Egypt, Gen. 47.9. which all make 215. years: the other 215. years, may be accounted thus: Cahath the son of Levi went down with jacob into Egypt, who as Eusebius thinketh, begat Amram at 70. years: Amram also at 70. might beget Moses, who lived 80. years before the departure of the Israelites out of Egypt: the whose sum maketh 220. years: from the which we must detract five years of the age of Cahath, when he came down with jacob into Egypt: so there remaineth 215. years, which is the time of the sojourning of Israel in Egypt: ex Mercer. 3. Though the Israelites dwelled in Egypt 215. years, yet they were not kept in thraldom and affliction above an 130. nor yet so much: for all the time of Joseph's government, after jacob came into Egypt, must be accepted, The time of their affliction in Egypt. which was 71. years: for joseph was then 36. year old: 30. year old he was when he stood before Pharaoh, and expounded his dream, Genes. 41.49. and the seven plentiful years were passed, and two of famine. Gen. 45.11. And joseph lived in all 110. years: if then 39 be deducted from 110. there will remain 71. years: all this while, Israel was not afflicted. Beside, whereas their affliction began not till joseph and all his brethren were dead, Exod. 1.6. and Levi supposed to be 44. year old when he came into Egypt, lived 137. year, Exod. 5.16. was 39 years in Egypt: which being subtracted, from 215. years the time of their dwelling in Egypt, there will remain not above 122. years, which was the time of their thraldom and bondage in Egypt. How the four hundred years must be recounted. 4. Their four hundred years of servitude in a land not theirs; 1. must not be counted from Abraham's first coming into the land of Canaan, as Chrysostome: for from thence the 430. years mentioned, Exod. 12.40. must take beginning: and the text is, thy seed shall be a stranger: we must then begin to count from the birth of Isaak Abraham's seed. 2. Neither is it like, that God afterward seeing their extreme affliction, shortened this time of 400. years: which also is Chrysostom's conjecture: for God's word altereth not, and S. Steven, Act. 7.6. abridging this story, setteth the same time of 400. years, not of 430. as some latin copies have, wherein the translation is corrupted. 3. Neither is the land of Canaan here to be excluded, as Oleaster thinketh, for although it was promised to Abraham for an inheritance, they were as yet strangers therein: for Abraham had not so much as a breadth of a foot, Act. 7.5. and jacob counted himself a pilgrim and stranger there. joseph. lib. cont. Apionem. Gen. 47.9. 4. Neither to make up these four hundred years, need we with josephus to count 170. years between Joseph's death and Moses birth, which was not above 64. years: josephus confuting Cheremons' error, that would have joseph and Moses both of one time, falleth into another rour himself. Joseph's error. 5. Wherefore this time of 400. years must begin at Isaaks birth, though precisely they were 405. years: which few odd years in so great a sum maketh no great difference. Again this land not theirs, is not only Egypt, but Canaan: and where the text rehearseth these three, they shall be strangers, serve, and be entreated evil: we must jointly, not severally, apply all these to the time limited of 400. years: that this whole time they were either strangers, or served, or were afflicted, and so Augustine well understandeth, qu. 47. in Exod. Mercer. QVEST. XV. How diversely a generation is taken. Vers. 16. IN the fourth generation they shall come hither, etc. A generation is sometime taken for the whole life of man, and continuance of an age: as Matth. 24.34. this generation shall not pass, till all these things be fulfilled: that is, some now alive, may live to see it: sometime it is taken for the succession of persons, as Matth. 1.17. sometime for a certain number of years: as for the space of ten years, Baruch. 6.2. the time of the captivity in Babylon, which was 70. years, is limited to seven generations: for 20. years, The fourth generation, wherein the Israelites returned, how to be taken. Euseb. lib. de praepar. 10. c. ult. for 33. years, Herod. lib. 2. for 30. Diodor. lib. 3. c. 13. for an 100 Dyonis. Halicar. lib. 1. Rom. antiquit. According to these diverse acceptions. 1. Some do understand here a generation, for an 100 years: but that cannot be, for the Israelites came not out in the fourth hundred year, but in the beginning of the fifth. jun. 2. Some take it for the space of seventy years, out of the Psal. 90.10. and so after the Israelites had dwelled three generations, that is, thrice 70. years, 220. years in Egypt, then in the fourth 70. year, they entered the land of Canaan: sic junius. But the best computation of these generations, Calebs, diverse of that name. is from the succession of persons: yet we must neither begin from the eldest persons that entered into Egypt, as Cajetanus and Lyranus reckon these four generations from jacob to judas, from judas to Pharez, Pharez to Ezron, Ezron to Caleb: so also Mercerus: which make four generations, which computation is a great error: for that Caleb, which entered to Canaan, was not the son of Ezron, but of jephunne, jos. 14.6. long after the other Caleb: for we read of three Calebs': the first, the son of Ezron, 1 Chron. 2.9. the second, the son of Hur, ibid. v. 50. the third, the son of jephunne, 1 Chron. 4.15. from judah to this Caleb, were six or seven generations: neither could Ezron be the father of this Caleb: for Ezron came down with jacob into Egypt, Gen. 46.12. and Caleb was about 40. year old when the Israelites came out of Egypt, Iosu. 14.7. and the time of the Israelites abode in Egypt was 215. years: take from that, the 40. years of Calebs' age, and suppose Ezron to have been but five years old, at his coming to Egypt, by this account he should be 170. year old before he begat Caleb: whereas Caleb the son of Ezron was borne long before his father was 60. years old, 1 Chron. 2.21. wherefore that Caleb which lived with josua, was not the son of Ezron. Neither must we account only those generations, that were borne in Egypt, as Perer. for so we shall have but three generations: Caath begat Amram in Egypt, Amram Aaron, Aaron Eleazar, who divided the land: but the right reckoning is to begin from the youngest of those generations, that went down to Egypt: and so from Kohath to Eleazar, are four generations. Cohath begat Amram, Amram begat Aaron, Aaron, Eleazar. 4. But Philo his allegorical conceit I let pass, who by the fourth generation, understandeth the fourth age of man's life, when after the simplicity of his childhood, the riot of his youth, the instruction of his middle age, he cometh to years of gravity and judgement: for who seeth not how unproper and disagreeing to this historical prophecy, such mystical collections are? QVEST. XVI. Why God spared the wickedness of the Amorites. Vers. 16. THe wickedness of the Amorites is not yet full, etc. 1. The Amorites are named, whereas there were other people of the Canaanites; because they were the most mighty among the rest, both in power and stature of body, whose height was like the height of Cedars. Amos 2.9. and they excelled in wickedness: and therefore the Prophet setting forth the wickedness of Israel, saith, their father was an Amorite, Ezech. 16.2. 2. Neither did the punishment of this people depend upon any fatal necessity, before the which they could not be punished, but upon God's will and purpose, who would not cut them off at the first, but in his just judgement permitted them, till they came to the height of iniquity. 3. Some by sins, here understand the punishment of sin, which God suspended for a time: but the other sense is better to take the word properly for the wickedness of that people, which was not yet ripe: which God deferreth to punish, both to make them excusable that despise so long a time of repentance, and to justify his own judgements, which he sendeth not without just cause. 4. And there are four arguments or marks of the ripeness of sin, and the nearness of God's judgements. 1. the quality of the sins themselves, The signs of the ripeness of sin. when they are such as are directly against God, as superstition, Idolatry, the offering up of their own children in the fire: against the law of nature, as in unnatural uncleanness, such as reigned among the Sodomites against humane society, as in cruelty and oppression, as in the old world. Gen. 6.11. 2. The generality of sin, when not a few, but the whole multitude are corrupt: so in Sodom were not to be found ten righteous men. 3. The impudence of sinners, that are not ashamed openly to transgress, and to boast of their sin: as the Prophet complaineth of the Israelites, they have declared their sin as Sodom, they hide them not: Isa. 3.9. 4. When they are incorrigible and past amendment: as Pharaoh and the Egyptians, when they were not humbled with those ten grievous plagues, the Lord overthrew them in the red sea. Perer. QVEST. XVII. Why Euphrates is called the great river. Vers. 18. FRom the river of Egypt to the great river of Euphrates. 1. Euphrates is called the great river, not as the Talmudists think, because it confined the holy land; but either for that it was the greatest river in Asia, as Danubius is in Europe, Nilus in Africa, in India Ganges and Indus: or for that it was one of the rivers, that came through Paradise: as for the same cause Tigris, or Hiddekel, is called the great river, Dan. 10.4. Of the river of Egypt which bounded Palestina. 2. The river of Egypt is not Nilus (as R. Solomon. and Mercer.) for the bound of Palestina never extended so far: but it is a river which runneth out of Nilus, between Pelusium and Palestina, thorough a great desert, and falleth into the Mediterranean sea: this river is called Sithor. (as Aben Ezra,) of the troubled and black water, josuah 13.3. which it borroweth of Nilus, which for the same cause is called melas, black: it is termed also the river of the wilderness, Amos 6.14. the same which the Septuagint call Rinocolura, Isa. 27.12. because it did run along by that city, so called of the cutting or slitting of noses: which punishment King Artisanes inflicted upon malefactors, and sent them to inhabit that city. Diodorus Siculus, lib. 2. and of this opinion is Epiphanius, that this river of Egypt, is the river Rinocolura, to whom Lunius assenteth, Iosu. 13.3. It seemeth to be an arm of the river Nilus, commonly called Carabus, which is distant some five days journey from Gaza toward Egypt, Perer. ex Masio in josua. 13. QVEST. XVIII. How the land of Canaan is said to be given to Abraham. Vers. 18. Unto thy seed, etc. But v. 7. the Lord said, to give thee this land to inherit it: and cap. 13.15. both are joined together, I will give it unto thee, and thy seed for ever, etc. Now seeing Abraham had not so much as the breadth of a foot, Act. 7.4. how was this land given to Abraham? 1. Some think it was given to Abraham in right, to his seed in possession: or to him, because it was given to his seed; for as the son belongeth to the father, so what is given or promised to the son, concerneth the father: 3. but therefore is this land said to be given to Abraham, (though he never had possession thereof, but his seed) because for his sake, and the love of God toward him, it was given to his seed: as Moses saith, because he loved thy fathers, therefore hath he chose their seed after them, Deut. 4.37. QVEST. XIX. Whether the Israelites ever enjoyed the whole country Euphrates. FRom the river of Egypt, to the river Euphrates. etc. But whereas the land of Canaan is otherwise confined, Numb. 34.8. where it is not extended beyond Hamath, which is a great way on this side Euphrates: and the usual limitation and border, was from Dan to Beersheba, 1 King. 4.25. which as in length not above 160. miles; and in breadth, from Joppe to Bethlem, not above 46. miles, as Hierome witnesseth, epist. 129. ad Dardan. a great question is here moved, how their borders could reach to Euphrates: 1. Some think, that there were two countries promised to Abraham's seed, the less of Canaan, which they possessed; and a larger extending to Euphrates, upon condition if they walked in obedience: which condition because they performed not, they never enjoyed that country: sic Hier. like as in the Gospel (saith he,) the Kingdom of heaven is promised to the obedient: but if they perform not obedience, they shall miss of the reward: nequaquam erit culpa in promittente, sed in me, qui promissor acceper● non merui: and yet the fault shall not be in him that promiseth, but in me that am not worthy to receive the promise. Hieron. ibid. to whom subscribeth Andreas Masius, in c. 1. joshua. 2. Augustine is of another opinion, that the promised land was of two sorts, the less which comprehended the land of Canaan, which the Israelites possessed under josua: the other which reached to Euphrates, which was not under their dominion, till David and Salomon's time, who reigned over all Kingdoms, from the river, that is, Euphrates, and from Tipsack, which was a City upon that river, afterward called Amphipolis, even unto Azzah, or Gaza, 1. King. 4.21.24. August. qu. 21. in joshua: to whom agree Cajetan and Oleaster, and junius upon this place, and this seemeth to be the better opinion: for we are not to think, but that this promise made so solemnly to Abraham, accordingly took effect. 3. Whereas it is objected, that all the country to the river Euphrates was never given unto Israel, no not in Salomon's time, because they did not expel thence the inhabitants, and plant the Israelites there as they had done in Canaan. First Augustine answereth, that concerning the Cities which were a far off: they were commanded, if they would make peace, not to smite them, or root out the inhabitants, but only to make them tributary: but they were charged that in the nearer Cities, they should save none alive, Deut. 20.11.16. and this might be the cause, why in these remote countries they expelled not the inhabitants. Again, because this large dominion, by reason of the people's sins, continued not long, this might be a reason, why these countries were not inhabited of the Israelites: who if they had obeyed the Lord, he would have made it a firm possession unto them, as the other of Canaan. QVEST. XX. Of the country of the Kenites and Kenezites. Vers. 19 THe Kenites, Kenezites, etc. Here are ten sundry nations rehearsed, whose countries are promised to Abraham: whereas in other places there are but six named, Exod. 3.8. in other seven. Deut. 7 1. The reason thereof is not, 1. either because, here the countries were named given to all Abraham's posterity, as to the Ismaelites, Idumeans, in other places those, which only belonged to the Hebrews: as Tostatus thinketh. For every where under the name of Abraham's seed, the faithful people are only comprehended, that should come of Isaac. 2. Neither is it to be thought, that the names of these nations known in Abraham's time, were after extinguished. Perer. 3. Or as Augustine, that these ten nations inhabited the large Land of promise, which reached to the river, the seven usual, the lesser country of Canaan: for many more nations inhabited on this side Euphrates, than are here named. 4. But I prefer rather junius opinion, that three were the borderers upon the Land of promise, which the other seven then possessed, the Kenites on the South, the Kenezites on the North, the Kadmonites toward the East; so that in this verse the Land of promise is bounded and limited. 5. Therefore the Hebrews are deceived, that think these three the Kenites, Kenezites, Kadmonites, to be the Idumeans, Ammonites, Moabites, because Kenaz▪ was the son of Eliphaz of Esau: who though they were not subdued by josua, should at the length be vanquished by the Messiah. For 1. the Lord gave not a foot of any of these countries possessed by the children of Esau and Lot to the Israelites, Deut. 2.5.9. 2. they dream of their Messi●h to be a temporal Prince and conqueror, which is their error. 3. these nations might be subdued by josua among the rest, though they are not named. 4. Whereas the Canaanites are here otherwise named, then Gen. 10. their names might be changed in process of time, or one might have two names. Ab●● Ezra. Mercer. 4. Places of doctrine. 1. Doct. Of believing God and in God. Vers. 6. ABraham believed the Lord, etc. in the Hebrew (in the Lord) yet that common distinction, of believing God, and in God, though there be a difference between them, is not grounded upon the phrase of Scripture, which indifferently useth both these for one, especially in the new Testament: as joh. 5.14. He that believeth him that sent me, hath eternal life, 1 joh. 5.10. He that believeth in the son of God, etc. 2. Doct. That the stars cannot be numbered. Vers. 5. TEll the stars if thou be able to number them, etc. Hence than it may well be enforced, that the stars cannot be numbered: as the Prophet jeremy saith, 33.22. as the army of heaven cannot be numbered, nor the sand of the sea measured▪ so will I multiply the seed of David: the stars than can be no more numbered, than the sand of the sea measured: and therefore this is set forth as a work peculiar unto God: which counteth the number of stars, Psal. 147.4. Wherefore Aratus and Eudoxus were deceived, which thought they did comprehend the number of the stars: and the common Astronomers, that hold there there are not above a 1022. stars to be seen in the sky: for if it were so, it had been an unfit comparison, to liken the multitude of Israel, which amounted to more than 600. thousand, Exod. 2.37. to the stars. Deut. 10.22. August. lib. 16. the civet. dei c. 23. R. Levi thinketh, that in Abraham's time the stars were not numbered, but afterwards they were by Astronomers: but neither then nor since could they ever be numbered as hath been showed. 3. Doct. Word and Sacraments must be joined together. Vers. 18. IN that same day the Lord made a covenant. etc. Here the word and promises is annexed to the sign preceding: whereby we learn that the word and sacraments should be joined together: Calvin. 5. Places of confutation. 1. Confut. Faith justifieth not meritoriously, but by way of apprehension and application of the righteousness of Christ. Vers. 6. ABraham believed God, and he counted that unto him for righteousness, etc. First from hence that popish doctrine is confuted, that faith justifieth not as it apprehendeth, and applieth the righteousness of Christ, but as it is a meritorious work by the worthiness and dignity thereof. Remist. annot. in Rom. 3. Sect. 3. But the Apostle concludeth otherwise: that to him that worketh not, but believeth, etc. his faith is counted for righteousness. Rom. 4.5. where righteousness then is imputed and accounted, there is not wrought or obtained by works: faith then justifieth not as it is a work or meritorious, but as an instrument in apprehending the justice of Christ which is imputed by faith. 2. Confut. Faith a special application of the promises of God. SEcondly: Bellarmine collecteth out of this place, that a justifying faith, is not a special application of the promises of God in Christ, but a general belief only, that whatsoever God saith is true: as Abraham saith in this place, was his giving of credit to God's speeches, that he should be the father of many nations, lib. 1. de justif. c. 8. Contra: But it is otherwise evident out of the scripture, that Abraham believed not only Gods promises concerning his carnal seed, but his faith reached also to the spiritual seed▪ which was Christ, as the Apostle applieth it Galath. 3.16. yea Abraham rejoiced to see Christ's day, john 8.16. as having a particular interest in him, as his Saviour. 3. Confut. That faith only justifieth. THirdly: this place strongly proveth against the Papists, that faith only justifieth: for whereas Abraham had showed before this, many excellent works: of piety in building altars in many places, and calling upon the name of God: of charity in seeking reconciliation between Lot and him, c. 13. of mercy in redeeming Lot being taken prisoner, c. 14. contempt of riches in refusing to take of the King of Sodomes' goods, yet none of all these works are reckoned or imputed unto Abraham for righteousness but only his faith. Now whereas Perer. objecteth that place, Psal. 106.31. that Phinehes work, How Phinehes zealous act was in puted to him for righteousness. in executing judgement upon the adulterer and adulteress, was likewise imputed to him for righteousness: and so would prove that faith only is not imputed for righteousness but works also. Perer. in 15. Genes. v. 6. Our answer is further this: that the Prophet in the Psalm speaketh not of that righteousness whereby Phinehes was originally counted just before God for that was by faith, because that without faith it is impossible to please God, Heb. 11.6. but of that righteousness, whereby Phinehes faith was declared and testified: and so this his zealous fact, because of his faith was counted a righteous work; But Moses here speaketh of that original justice whereby Abraham was justified before God: Like as S. Paul denying that Abraham was justified by works, Rom. 4.2. and Saint james affirming that he was justified through works: jam. 2.21. the first speaketh of justification properly before God, the other of the same testified and declared by works: so Moses treateth of justice imputed by faith before God by an original collation from God, the other Prophet of justice imputed by a zealous work, justification two ways ta●ken. by way of effectual declaration before men: And therefore Moses saith he (that is God) imputed Abraham's belief to him for righteousness: But the other Prophet saith: it was imputed to him for righteousness from generation to generation; that is hereby, Phinehes in all ages was known to be reputed and taken just before God: the Lord rewarding the zeal of Phinehes with the perpetual inheritance of the Priesthood: Numb. 25.13. 4. Confut. Faith not the beginning only of justification. FOurthly another point of popish doctrine is here overthrown: that a man is said to be justified by faith: because it is the beginning of salvation and, ●donea praeparatio hominis: a fit preparation of a man unto justification: Perer. in 15. Genes. disput. 3. number. 42. But Abraham was not now only prepared, or beginning to be justified: for he had done already many excellent works of righteousness, acceptable unto God: and yet being not now only entered, but set in the midst of his godly course, he is counted righteous by faith: faith then is not the beginning only but the perfection and consummation of righteousness. 5. Confut. S. Paul and S. james cannot be reconciled by popish doctrine. FIfthly whereas Saint Paul proving Abraham to have been justified by faith without works, Rom. 4.2.5. and S. james saying that Abraham was justified through works, seem at the first show to be contrary each to other: the Popish writers go about three ways to reconcile these places, first the Rhemists' note, that Saint Paul excludeth Abraham's moral works before faith: annot. 1. in Rom. 4. and by such works, they grant a man is not justified, but by such as follow and proceed of faith. Contra. Abraham before this time, when God imputed unto him righteousness by faith, had done diverse faithful works: as the Apostle showeth, that by faith he when he was called, obeyed God, etc. and by faith abode in the land of promise. Hebr. 11.8, 9 therefore the Apostle speaking of Abraham's justification by faith after he had done these faithful works, excludeth even such works also from justification: And again he saith: to him that worketh the wages is not counted by favour but by debt: but to works done before or without faith, no wages is due, because without faith, nothing is pleasing to God, therefore he meaneth not such works. Secondly Bellarmine saith, that Saint Paul speaketh de fide charitate formata, of a faith form with charity, and furnished with good works: lib. 1. de justificat. c. 23. and such a faith truly justifieth. Answer. True it is, that Abraham's faith, which Saint Paul so much commendeth, was a lively and working faith, yet it did not justify him, as it was active in bringing forth good works, but as it was passive, in apprehending and laying on hold of the righteousness of God: As the Apostle showeth, that Abraham's manner of justifying and david's was all one, but David declareth that man blessed, to whom God imputeth righteousness without works, Rom. 4 6. further Saint Paul thus reasoneth: being fully assured, that he which had promised was able to do it, and therefore it was imputed to him for righteousness, etc. v. 21, 22. It was not imputed for the working of his faith, but for his believing. Thirdly, Pererius useth a distinction of first and second justification: the first is, when a man of a sinner is made just, the second, when a just man becometh more just: disput. 3. in 15. Genes. number 48. of the first they say Saint Paul speaketh, of the second, S. james. Bellar. de justif. lib. 4. c. 18. Contra: 1. The Scripture knoweth no such distinction of first and second justification: that which they call the second justification, is no other but sanctification, which is an increasing and going forward in the fruits and further assurance of justification: the Prophet saying, blessed are they whose iniquities are forgiven, speaketh of that justification, when a man of a sinner is become just before God, which they call the first justification, but to that blessedness is promised, and where happiness or blessedness is obtained, no other justification is necessary: wherefore the first and one justification sufficeth, there need not a second. 2. Further this distinction admitted, Saint Paul rather should entreat of the second justification, because he allegeth the example of Abraham who was called already, and had done many righteous works before the Scripture maketh mention of the imputation of righteousness unto him by faith: and S. james of the first, who bringeth in the example of Rahab the harlot, now first called, which had done no worthy works before. How Saint Paul and Saint james are truly reconciled. Wherefore thus Saint Paul and Saint james are reconciled, if we say that S. Paul understandeth that justification whereby Abraham was made just before God: for he saith, if Abraham were justified by works he hath wherein to rejoice, but not with God, Rom. 4.2. he meaneth then that justification wherein a man may rejoice with God, which is by faith. But S. james speaketh of that justification whereby a man is declared to be just before men, whereby our faith is justified to be a true faith: as he saith, show me thy faith out of thy works, v. 18. he urgeth the showing and approving of faith: so he saith, Abraham was justified thorough faith, when he offered his son Isaak, v. 21. yet before God Abraham was justified before by faith: but by this his obedience, his faith was approved unto God, and made known to men: Neither is it usual in Scripture thus to take the word justified; as wisdom is said to be justified of her children, Matth. 11.13. that is declared or approved to be just: Christ was justified in the spirit: 1 Timoth. 3.16. that is as the Apostle elsewhere interpreteth: declared mightily to be the son of God touching the spirit of sanctification. Rom. 2.4. 6. Moral observations. 1. Observ. God amply rewardeth them that contemn things present. Vers. 1. I Am thy exceeding great reward▪ etc. Because Abraham contemned the rich gifts of the King of Sodom, the Lord doth promise more abundantly to recompense him therefore, as Ambrose well noteth, ne infirmos animos ob dilationem mercedis subeat penitentiae contempsisse presentia, etc. because the reward is deferred, let no man in his weakness repent, that he hath despised things present, etc. lib. 5. de Abrah. c. 3. For God will be their exceeding great reward: as our Saviour promised to his Disciples, there is none that hath forsaken house or brethren, etc. for my sake and the Gospels, but he shall receive an hundred fold, etc. Mark. 11.29, 30. 2. Observ. Honest marriage to be desired to have lawful heirs. Vers. 2. WHat wilt thou give me, seeing I go childless, etc. Abraham desireth not riches, or long life for his reward, but only that he might have one to heir & inherit his labour: Ambrose note hereupon is very apt: that men should join themselves in honest marriage: ne hujusmodi suscipiant liberos, quos heredes habere non possunt, etc. lest they beget such children whom they cannot have to be their heirs: lib. 1. de Abraham. c. 3. for the law saith, a bastard cannot enter into the congregation to the tenth generation: Deuter. 23. 2. Men therefore if not for shame, yet because of their inheritance and succession should give themselves to honest life, not to live in adultery and filthy lust: who might better go childless, than to beget children: which should be monuments of their shame. 3. Observ. God imparteth his promises not all at once, but by degrees to his children. Vers. 4. ONe that cometh out of thine own bowels, etc. First God promised that Abraham should have an innumerable seed, as the dust of the earth, Genes. 13.17. but yet Abraham knew not, whether it should be his natural or adopted seed: now the Lord cleareth that doubt in this place, and telleth him, it shall be out of his own bowels: yet Abraham was uncertain, whether his seed should be given him by Sara his wife, or some other: herein also the Lord resolveth Abraham afterward, Genes. 17.16. And thus we see that God revealeth not his will at once to his children, but by degrees acquainteth them with his gracious promises: Perer. and thus is that saying of the wise man fulfilled: that the way of the righteous shineth as the light, that shineth more and more unto the perfect day: Proverbs, 4.18. 4. Observ. The experience of God's former mercies confirmeth his servants. Vers. 7. I Am the Lord that brought thee out of the, etc. by past experience of God's deliverance the Lord giveth Abraham assurance of his protection afterward: Thus the remembrance of former benefits received from God should confirm us in the hope of the continuance of his mercies. Muscul. As David because he slew the lion and the bear, doubteth not but that he should overcome the uncircumcised Philistine. 1 Sam. 17.36. 5. Observ. God's patience abused, bringeth a greater destruction in the end. Vers. 16. THe wickedness of the Amorites is not yet full, etc. Herein appeareth the great long suffering of God, that spareth the wicked, to see if they will be brought to repentance. But by this example also is made manifest, what they are to expect, that abuse God's patience and go on in their wickedness, that their destruction shall be the more fearful when it cometh: as the Apostle saith, that such, as despise the patience and long sufferance of God, do heap unto themselves wrath against the day of wrath. Rom. 2.4.5. Calvin. 6. Observ. unjust complaint of persecution in England. BUt here I cannot let pass a malicious note of Pererius upon this place, wherein he glanceth at the present state of England: his words translated stand thus: If any man shall chance to marvel why God suffereth the cruel persecution of the Catholics in England, and the power of the English regiment so long to continue: he may leave off marveling if he consider what the Lord here saith, that the iniquities of the Amorites are not yet full: at the length, the English shall be complete, and then shall come the time of the divine revenge, which may seem late unto us, but in respect of the secret reason of God's providence, timely enough: which season if any man think now not to be far off (the persecution of that nation being now grown unto such rage and cruelty) he shall not (in mine opinion) miss the truth: Thus far this Ignatian sectary, in 15. Genes. Numer. 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholics is most untrue: if it be persecution, for men to enjoy their lands, to grow rich, to far of the best, to purchase lands: then are the Recusants in England persecuted: if some rebellious and traitorous popish Priests and Judasites have worthily suffered for their practising against the Prince and state, this is no persecution, but a just execution upon such evil members, which no state in the world would endure. The Protestants in Queen Mary's days, would have thought it happy, if they might upon like conditions have redeemed their conscience, as Popish Recusants hitherto have done. 2. This friarly exclamation and outcry, might with greater reason be returned upon their own head: The cruelty of the Church of Rome. Preface to Catholicon. for it is hard to say whether the Church of God have endured greater persecution under the unchristian Roman Emperors, or Antichristian Popes: they have so racked, burned, slaughtered, whipped, woried, tormented, both young and old, as else where I have showed, that as Moses describeth, the cruelty of the enemies of the Jews, so it hath been true of them, they will not regard the person of the old, nor have compassion on the young: Deut. 28.50. for thus have they not spared to put to the sword women great with child, and to make their mother's wombs the infant's sepulchers: thus were the women of Merindol served: the mothers slain, the infants tumbled forth of their mother's bellies, and were trampled upon: Fox. p. 952. And thus, as Hierome complaineth of the barbarous Huns, the cruel Papists practised: non aetati parcebant, non vagientis miserebantur infantiae, cogebantur mor●, qui nondum vivere coeperunt, they spared not tender age nor pit●ed crying infants, they were forced to die, which had not begun yet to live. Hierom. ad Ocean. 3. Wherefore we do trust, as the Apostle prophesieth; They shall prevail no longer, for their madness shall be made manifest to all men, 2 Tim. 3.9. that the iniquities of new Babylon have filled up their number, and the time of their judgement cannot be far off, when that saying in the Revelation shall be accomplished; O heaven rejoice of her, and ye holy Apostles and Prophets, for God hath given your judgement on her, Revel. 18.20. But against the Church of England, this Friar, with the rest of that brood, that have long looked for an overthrow, and promised themselves a vain hope of their popish Kingdom in this land (thanks be always given to God) are found false Prophets: God hath disappointed them; whereas they expected a change in the next change, Pererius found to be a false Prophet against England. we in this change I trust shall see no change, unless for the better (if our sins let not,) and I hope (to use the saying of Moses) that their eyes shall look till they fall out of their heads, Deuter, 28.32. before that shall befall us, which they have so long desired. True it is that this land aboundeth with many sins, which God grant may be purged from among us: but we trust, that God will chastise us as a loving father with his own hands, and not give us over to be punished of a nation more wicked than ourselves, though we are great offenders, yet not as the Amorites an uncircumcised nation, but as the Israelites the Lords own people: It is therefore great presumption in this popish writer to sit in God's place, to make them Amorites, that are no Amorites, and to threaten judgement, where the Lord purposeth to bless: Ambrose upon those words in the Psalm 119.106. I have sworn and will perform, thus writeth: Noli usurpare exemplum sacramenti, qui implendi sacramenti non habes potestatem, etc. let this example be no warrant unto thee to take an oath, unless you had power to keep an oath: so this prophecy against the Amorites can be no ground to the Friar of such false application, unless he were appointed to be God's Minister for the execution. CHAP. XVI. 1. The Method and parts. THis Chapter hath two parts, the giving of Hagar by Sarai to Abraham, from v. 1. to 5. the sequel thereof, from thence to the end. In the first part. 1. There is the cause that moved Sarai to give Hagar, on her part, because she had no children, v. 1. on Hagars' part, she hoped to have a child by her, v. 2. 2. The manner is expressed how Hagar was given, and when, v. 3. 3. The effects and fruits; Hagar is conceived with child. v. 4. Secondly, the sequel of this marriage, is first the departure and flying away of Hagar. v. 5. to 7. then her return with the occasion thereof. Hagar flieth, because Sarai corrected her; this she did by Abraham's leave, Abraham gave leave because Sarai complained because Hagar despised her, v. 4, 5. In Hagars' return: 1. the Angel biddeth her go, and humble herself to her mistress, v. 8, 9 2. the Angel prophesieth of the number of her seed, v. 10. of the name of her son, v. 11. his quality and condition, v. 12. 3. Agars' thankfulness and obedience is expressed, ver. 13, 14. 4. the accomplishment of the prophecy, concerning the birth and name of her son. 2. The difference of translations. v. 3. she took Agar the Egyptian. H. then Sarai Abraham's wife took Hagar. caet. H. detr. v. 5. thou dost me wrong. H.S.B.G. I have judgement against you. C. the injury done to me, be upon you, Tr. mine injury is upon thee. P. heb. It is more like that Sarai maketh Abraham the cause of her wrong, because he corrected no: T.c. C.c. Hagars' male pertness, than that she wished evil unto him. v. 7. which is in the way toward Sur, in the wilderness. H. which is in the way Agara. C. which is in the way to Sur. caet. the Sept. have not this clause. S. de. H. ad. C.c. v. 11. The Lord hath received thy prayer. C. marked thine affliction. T.P. heard thy tribulation, caet. 12. His hand against every man, and every man's hand against him. caet. but the Chalde hath. he shall stand in need of all men, and all men of him. T.r. 13. I have seen the things behind him, that seeth me. H.P. I have seen him face to face that seeth me. S. I have looked after him that seeth me. B.G. I do see after him that seeth me. Tr. that is, I have seen God and live. C.c. 14. Between Recam and Agara, C. Cades and Bered. 3. The explanation of doubts. QVEST. I. Whether Sarai gave Agar to Abraham by God's instinct. Vers. 2. I Pray thee go in unto my maid. etc. 1. It is most like that this Agar, as Philo noteth, though by nation an Egyptian, yet in religion was of Abraham's faith: for he would not be unequally yoked with one of a diverse faith. 2. It is also probable, that seeing Abraham did go in unto her only for procreation, that after she conceived, he did no more company with her, as Philo also observeth, lib. de Abraham. 3. But it is unlike that Sarai gave this counsel to Abraham, to take her maid by God's instinct, as josephus thinketh: for God would not go against his own ordinance, they two shall be one flesh, Gen. 2.4. Neither did Sarai this so much for desire of procreation, and to try, as Chrysostome conjectureth, whether the cause of sterility were in her or her husband, but chiefly in regard of the blessing which was promised to Abraham's seed: in which respect her fault is somewhat excused, yet it cannot be defended, because she faileth in the means. 5. Neither is it like that this Hagar was Pharaoh his daughter (as some of the Hebrews,) but some of the maids rather of Pharaoh his house, that were given to Sarai, Gen. 12.16. QVEST. II. Why ten years of Abraham's dwelling are mentioned. 3. THen Sarai took Hagar, etc. after Abraham had dwelled ten years. etc. Plutar. de virtut. m●lier. 1. Plutarch hath the like story of Stratonica, that being barren, gave unto Dejotarus her husband Electra, by whom he had children: thus the heathen were ready to imitate the infirmities of holy men and women, but not to follow their virtues. 2. Mention is here made of ten years, not because this time is set, as the Hebrews imagine, for the trial whether the wife is like to be barren or fruitful: for Rebecca was twenty years barren: neither, as Cajetan, to show, that Sarai was past hope of children who was now 75. year old, ten year younger than Abraham: but rather, Chrysost. hom 38. in Gen. as Chrysostome noteth both to show Abraham's constant and chaste love toward his wife that notwithstanding this experience of her barrenness, did content himself with her: and his faith toward God, that staying thus long after the promise, yet despaired not of the performance thereof. Perer. QVEST. III. Of Hagars' sins, Saraies faults, and Abraham's infirmity. Vers. 6. SArai dealt roughly. 1. In Hagar diverse faults are discovered, first her unthankfulness and contempt toward her mistress, that had so much honoured her: secondly, her obstinacy in refusing to be corrected, but flying away▪ than her froward mind in taking the way by Sur into Egypt, thinking never to return, Oecolamp. and so to play the Apostata from her faith, which she learned in Abraham's house. 2. Sarai also diversely showeth her infirmity, first her patience, in being so much moved at the insolency of her maid: then her rashness in charging Abraham without cause, and wishing God to be judge against herself. Musculus: thirdly, her too great sharpness and severity against Hagar, as Ambrose noteth, which was constrained to escape her hands by flying away: immoderatius permissa ultione utitur, etc. Sarai in her anger doth intemperately use the power committed to her: lib. 1. de Abra●. c. 4. so also Calvin. for though the Angels afterward bid Hagar humble herself to her mistress, that doth not justify Saraies rough dealing, (though I confess Hagar was more in fault) for there is no place of resistance or contumacy against superiors, though they incline too much to severity: the Hebrews also note that afterward the Ismaelites and Agarens afflicted the Israelites, because Sarai used Hagar so hardly. 3. As Abraham showeth his love to Sarai, in preferring a barren wife before a fruitful maid. Luther: yet he bewrayeth his forgetfulness, in committing Hagar to the power of his angry wife, being with child (as he did imagine) with the promised seed: so it falleth out, when any thing is attempted beside God's word, as this marriage with Hagar was, our minds are amazed upon every accident, and find no stability. Calvin. QVEST. IU. How the Angel speaketh in the person of God. Vers. 10. I Will greatly increase thy seed, etc. 1. This was not some Prophet, at Sem, as R. Levi thinketh, but an Angel. 2. The Angel speaketh in the person and authority of God, by whom he was sent, as it is usual in scripture for the messenger to use the name of the sender: and it may well be, that Christ was the chief in all such embassages, and therefore it is no marvel, if the Angels speak in the person of the divine Majesty. Calvin. 2. Ishmael is called Agars' seed, not abraham's, Ishmael, Why called Agar● seed not Abraham's. though he came out of his loins, because the promise of blessing was not made concerning the son of the bondwoman, but of the free. QVEST. V. Of the populous nations of the Ismaelites and Saracens. IT shall not be numbered for multitude, etc. 1. This we see accomplished, Gen. 25. where Moses rehearseth twelve Princes of Ishmael, according to the promise of God, Gen. 17.20. 3. but yet it more abundantly now appeareth, in the populous nations of the Saracens, first called Agarenes, than Arabians, but called Saracens, not of Saraca a region in Arabia, as Stephanus thinketh, lib: urbib. but of Sara: for they hiding the obscureness of their birth and beginning from Agar a bondwoman, do challenge to be the right heirs of Abraham. Luther. QVEST. VI Ishmael the first in scripture called by his name before his birth. Vers. 11. THou shalt bear a son and call his name Ishmael, etc. 1. She knew that she was with child, but she was not sure before, that she went with child of a son. Musculus. 2. That fable of the Hebrews, that Hagar did miscarry of her child in the wilderness, and was conceived again, is worthy no credit: for the Angel saith, thou art with child, and mention is made of her conceiving before. 3. Cajetan. noteth that Ishmael was the first in Scripture, whose name was foretold before his birth: but it is further observed by a learned man, (in his Consent) that Ishmael is the only evil man described by his name, before he was borne: the rest were Isaak, and josias in the old testament: our blessed Saviour and john Baptist in the new: But in or before the birth of these four; whose names were foretold, there was some miracle showed: Isaak borne of Sara, at ●0. years of her age: when josias was named the altar clavae asunder: when john Baptist was promised his father was stricken dumb: our blessed Saviour was borne of a virgin: but in the foretelling of Ismaels' name, no miracle, that we read of, was wrought. QVEST. VII. Of Hagars' tribulation, what it was, and how she was heard. Vers. 11. THe Lord hath heard thy tribulation, etc. 1. Haggard affliction and tribulation was not only in being throughly handled of her Mistress, but in wand'ring up and down in the wilderness in hunger and thirst. Perer. 2. God heard her tribulation, that is, pitied her trouble: the Chalde paraphrast thinketh that she prayed to God, and so the Lord heard her prayer: but there being no remembrance in this place of her prayer, it is more like, that God of his great mercy had compassion on her misery: her afflictions spoke, though she held her peace. C●lvin. ●. For such is the Lords mercy, that he hath pity on those, which are worthily punished, as Hagar was for her stubbornness. Muscul. and the Lord respected her for his servant Abraham's sake, by whom she was with child. QVEST. VIII. How Ishmael is called a Wild man. Vers. 12. HE shall be a wild man, his hand against every man. 1. The Chalde readeth verbatim according to the Hebrew, he shall be onager homo, a man like a wild ass. 1. a wild man: rather than a fruitful man, as Oleaster deriveth the word. 2. And so have Ismaels' posterity showed themselves, namely the Saracens, as savage men living by robbing and stealing, as they which have written of them do testify. Ammian. Marcel. lib. 14. the morib. Saracen. 3. Though it be no blessing simply, to be enemies to all men, and all men to them, yet in respect of servitude and bondage, this is a benefit of the middle sort, not to be overcome of enemies, but to live in despite of them. Mercer. QVEST. IX. How he shall dwell in the presence of his brethren. SHall dwell in the presence of his brethren, etc. 1. Some interpret in despite of his brethren, as not afraid of them. 2. Some chose that he shall amongst his enemies have some friends and brethren. 3. Others note his cruelty, that he shall not spare to afflict his brethren. 4. Others, that he shall be a nation by himself not mixed with his brethren. 5. But the best interpretation is, that he should enlarge his coasts round about bordering upon his brethren, the Idumeans, Madianites, Moabites, Ammonites, Rasi junius. 6. But where as Hierome translateth, he shall pitch his tents, though it fitly express the manner of the dwelling of the Arabians in tents, yet so much is not implied by the original word, (shaca●) which signifieth only to dwell. QVEST. X. How Hagar is said to see after him that seeth. Vers. 13. HAve I not here also looked after him that seeth me, etc. 1. the meaning is not that she only saw the back parts of the Angel appearing to her in humane shape, as the latin translator readeth. 2. Neither as Lyranus, because she saw the Angel of God after and again, having seen him formerly in her master's house. 3. Neither as Vatablus and Cajetan following Kimhi, are these words to be read with an interrogation, have I seen afterward him? and so the answer to be negative, that she saw him not, but the Angel suddenly vanished away, as in the 12. of Judges, when he appeared to Sampsons' parents. 4. Neither doth Hagar reprove her dulness, because she began not sooner to look after and attend upon God that was present with her. 5. R. Isaak thus expoundeth: that at the last she began to see and perceive, that it was best for her to return unto her dame, which she considered not before. 6. Some place the emphasis or force in this word here, that even in that place in the wilderness, she had seen an Angel. Mercer. 7. But the right and proper meaning is, that she seeth, that is, liveth, after she had seen God, for they thought no man could see God and live, and therefore jacob also said, I have seen God face to face, and my life is preserved, Gen. 32.30. QVEST. XI. Who is understood by the living and seeing. Vers. 14. THe well of him that lo●eth and seeth. 1. Some refer both unto God. 2. some to the Angel, who as God's Minister, though not as God, liveth and seeth. 3. Some, living, understand of Ishmael that lived. 4. But Hagar saying the well of the living and seeing: by living understandeth herself, that lived after this glorious sight, by seeing God, which seeth our afflictions. QVEST. XII. Of Cades and Sur. Between Cadesh and bere. 1. These were two places in the wilderness of Sur▪ which extended to the red sea. 2. Cadesh is that place where the water gushed out of the Rock, and the people murmured against God, Numb. 20. 3. It is called a well, and before a fountain, because it was a deep fountain: for as Augustine saith: omnis putens fons, non omnis fons puteus, Every well may be called a fountain, not every fountain a well. QVEST. XIII. Why Abraham not Hagar gave the name to Ishmael. Vers. 15. ABraham called his name Ishmael, etc. 1. Before it is said, thou shalt call: and here Abraham giveth the name, as he had learned of Hagar, and so in effect she gave it. Perer. 2. For the Lord would not by his oracle diminish the right of the father, to whom it belonged to give the name. Muscul. as Eva is said to have given Seth his name, Genes. 4.25. yet Adam first called him so. Gen. 5.3. 4. Places of doctrine. 1. Doct. Evil must not be done, that good may come thereof. Vers. 2. I Pray thee go in unto my maid, it may be I shall be builded by her, etc. S●ra though she had a good intent, that Gods promise concerning Abraham's seed might be accomplished, yet she doth not well to use unlawful means, that Abraham may have this seed by a concubine, for according to Saint Paul's rule, we must not do evil, that good may come thereof, Rom. 3.8. And this device of Sara prospered not, she being so far from being builded and increased hereby, that the posterity of the seed of Ishmael, the Ismaelites and Hagarenes became enemies afterward to her own seed▪ Musculus. 2. Doct. They that punish justly are not persecutors. Vers. 6. SArai dealt roughly with her. Augustine from this example collecteth, that they always which inflict punishment, are not persecutors, and that discipline may be administered justly against the obstinate, as Sarai dealt with Hagar: Hagar passa est persecutionem à Sara, hac tamen sancta erat, qua faciebat illa iniqua, quae patiebatur. Hagar suffered persecution of Sara, and yet she was holy that did it, the other evil that suffered it, Epist. 50. 3. Doct. Religion no enemy to politic order. Vers. 9 HVmble thyself under her hands. Hagar was a bond-servant, whose condition then was very hard: yet the Lord commandeth her to return to her mistress: we see then that religion dissolveth not politic order, neither is the doctrine of faith, a doctrine of licentious liberty. Hagar though now come to herself, and called of God, yet is not to renounce her condition and state of life: according to Saint Paul's rule, Let every man abide in the same calling wherein he is called, etc. 1 Cor. 7.10. Luther. 4. Doct. The office of Angels. THe Angel of the Lord said to her, etc. This is the first place that maketh mention of the apparition of Angels. This Angel is sent to call home again Hag●r to her station and calling: so the Angels chief office is to protect the servants of God, and to bring home again those that err: so as the Apostle saith, They are all ministering spirits sent forth to minister for their sakes that shall be heirs of salvation, Heb. 1.14. 5. Places of Confutation. 1. Confut. Polygamy of the fathers, never lawful or dispensed with. Vers. 3. THen Sarai abraham's wife took Agar. 1. Some think that Abraham's marriage (or copulation rather) with Hagar was lawful: and that Sarai was moved of God to persuade this marriage to Abraham, joseph. lib. 1. antiquit. But this no where appeareth, for though God approved Sarai her advice for the casting out of the bondwoman with her son, Gen. 21.8. yet it followeth not that God liked of her counsel in Abraham's taking her to be his wife. 2. Some think that adultery was not yet forbidden by any law: Ambrose, because Abraham was both before the Law and the Gospel, he thinketh him to have been blameless. Lib. 1. de Abraham. cap. 4. Adultery and Polygamy always unlawful. Durand. in scent. ● cap. 33. Tostat. in. 19 Mat. 19 Polygamy n●ver dispensed with. Durandus also and Tostatus are of opinion, that polygamy was lawful before it was forbidden by the positive law of the Gospel. But the saying of our Saviour, a principio non fuit sic: from the beginning it was not so, sufficiently confuteth these assertions, seeing God in Paradise made unto Adam but one Eva, one wife for one husband. 3. Some simply allowed not the polygamy of the fathers, but hold that it was permitted by some special dispensation for those times: and so though they will not simply justify it, yet they qualify and excuse it by these reasons. 1. Theodoret saith, neque natura, neque lex ulla tunc scripta, etc. Neither nature, nor any written law did forbid then the having of many wives, Cont. Though no law were yet written that made any such prohibition, yet they had the law of the creation, they two shall be one flesh, Matth. 19.5. which was continued by faithful tradition, and the lively examples of the Patriarches. Que. 66. in Gen. 2. This marriage proceeded not of any intemperate lust, but was done, study quarendae posteritatis, of a desire to increase posterity, Ambr. Cont. The Apostle for this hath given us a rule, not to do evil, Lib. 1. ad Abra●. cap. 4. that good may come thereon, Rom. 3.8. Abraham's good intention doth not excuse an unlawful action. 3. Abraham did it not of himself: Augustine saith, Voluntatem illius non voluptatem suam implevisse▪ accepisse non petisse: that he fulfilled not his own lust, but his wife's desire, Lib. 16. de Civit. Dei. cap. ●5. he asked her not but received her. And he to this purpose urgeth the Apostle words, that the man hath not power over his own body, but the woman, 1 Cor. 7. Contra. If this were a good defence, than Adam's excuse also might have served, because the woman gave him th● apple, and he did eat. The Apostle giveth the woman power over her husband's body, and the man likewise over the woman's, to perform mutually the matrimonial duties: but the woman can no more give liberty to the husband to join unto strange flesh, than the husband can unto the woman. As the Apostle in the same place restraineth that liberty, Let every man have his wife, let every woman have her husband, 1. Cor. 7.3. they must be the one addicted and obliged only to the other. Lib. 1. de Abrah. cap. 4. 4. Ambrose again excuseth this marriage of Abraham with Hagar, by the mystery in it, as it is expounded by S. Paul, Galat. 4. quod ergo putabas esse peccatum, advertis esse mysterium: that which you thought was iniquity, appeareth to be a mystery. Abraham's marriage with Hagar not excused, because of the mystery. Contra. A mystery we admit, according to the Apostles collection, in Abraham's marriage with Hagar, but that giveth no liberty or immunity unto it: for so theft might be excused, because the suddenness of Christ's coming to judgement, is likened to the coming of a thief in the night: neither is it therefore a thing excusable to play an unrighteous steward, because Christ draweth a parable from thence, Luk. 16. 5. Augustine further saith, sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum in●culpabilis consuetude: he calleth it an inculpable custom for one man in those days for procreation sake to have many wives. Lib. 3. de Doctri. Christ. cap. 12. He excuseth the multiplicity of wives by the custom of those days, though the use be now otherwise: like as sometime among the Romans it was counted a heinous thing, tunicas habere talares v●l manicata, to wear sleeved, or side gowns, but now for a man of honest condition not to have such, is counted a shame etc. Polygamy not justified by custom. Contra. Indeed indifferent things, such as are the forms and fashions of apparel, may be changed, and sometimes held lawful, sometimes uncomely, according to the diverse customs of times: but that which is simply unlawful, by no custom can be made lawful: that which is evil, whatsoever the custom is, ought not to be followed: the Scripture herein giveth us a rule, not to follow a multitude to do evil, Exod. 23.2. 2. Neither doth it yet appear, that there was any such custom among the faithful in Abraham's time, to couple themselves to more than to one wife. 3. Chrysostome of this very customs of having many wives, Hom. 56. in Gen. thus excellently writeth; Vides quomodo non oportet consuetudinem praetextere, sed quod justum est inquir●re: ecce quoniam mala erat consuetudo, expl sa est, etc. You see then, that we must not pretend custom, but intent that which is just: because it was an evil custom, it is left. 6. Chrysostome in the same place allegeth another excuse: Permissum est cum duabus vel tribus misceri, ut humanum g●nus propagaretur, Polygamy not lawful for procreation. etc. It was then permitted to be coupled with two or three, that mankind● might be increased. Contra. If this were a sufficient reason for polygamy, it had been more needful, that in the creation many women should have been made: and so likewise that more than one wife a piece, for Noah and his sons should have entered into the Ark▪ for then there was greater need of all means for procreation. Wherefore all these reasons and excuses, do not serve to exempt the Patriarches from all blemish and blame, in their multiplying of wives. Noah not dispensed withal for polygamy. 4. A fourth opinion there is, that God gave a dispensation for polygamy to the fathers, and as it is most like to Noah, when he said to him, Increase and multiply: sic Perer. in Gen. 16. disp. 1. Contra. 1. Against a precept written, dispensation unwritten hath no place: seeing then the commandment is expressed; For this cause shall a man leave father and mother, and cleave to his wife, Gen. 2.24. (he saith not wives, but wife, as speaking of one) but such dispensation is no where mentioned, we hold it to be a mere humane conjecture. 2. If God had given Noah such an indulgence, it is like that he and his sons would have used it, there being then greatest cause in the renewing of the world. 3. And though they are blessed with increase, yet only the lawful means of increasing and multiplying are permitted: for otherwise this might be an excuse for adulterous copulations. Polygamy an infirmity in the fathers. 5. Wherefore the safer and sounder opinion is, that polygamy, that is, the marriage of many wives, was neither simply lawful, nor for a time dispensed with, but that it was an humane infirmity even in those holy Patriarches. 1. Because it degenerateth from the first institution in Paradise, to the which Christ sendeth us; From the beginning it was not so. 2. The first that brought in the doubling of wives was Lamech, of the cursed seed: neither do we read of any of the Patriarches, from Adam to Abraham, for the space well-nigh, of two thousand years, that had more wives than one. 3. If there had been at any time a needful use of polygamy, it is most like, that in the beginning, when the world was not yet replenished, as in Adam and Noah's time, it should have been permitted. 4. To have a concubine together with a wife, was never lawful: but such an one was Hagar: for Abraham did cast her out with her son: she was also a bondwoman, and therefore not fit to be a wife to so great a Patriarch: and a wife is defined by the Apostle, to be such an one, as is taken to avoid fornication, 1 Cor. 7.2. but to that end did not Abraham take Hagar, having Sarai beside. And whereas the text saith, that Sarai gave her to Abraham, for, or instead of his wife; the meaning is not that Hagar became properly Abraham's wife, but that she was in the place, and stead of his wife: for as Sarai saith, It may be I shall receive a child by her, Gen. 16.2. but if she had indeed been his wife, and so manumitted, and not Saraies bondwoman still, the child should have been counted hers, and not her mistresses: and Gen. 25.6. mention is made of Abraham's concubines Pelagshim, whereof Hagar must be one. Polygamy a fault of ignorance in the fathers. Lib. 22. cont. Faust. Minich. cap. 20. 6. But yet this being admitted, that the Patriarches erred in multiplying their wives, yet some cautions must be received withal. 1. That herein they finned not against their conscience, but of ignorance and infirmity, as in other things▪ this being not yet revealed unto them. 2. Though God dispensed not with their so doing, yet it pleased the divine indulgence, in silence and merciful connivance to pass by this oversight, as the Apostle saith in another case, The time of this ignorance God regardeth not, Act. 17.30. 3. We abhor the blasphemy of the Manichees, sufficiently confuted by Augustine, Lib. 22. cont. Faust. Manich. cap 20. Lib. 16. de Civit. Dei. cap. 25. who do charge the Patriarches with lasciviousness and wantonness of flesh, in using many wives: which they did, for generation of children, not satisfaction of their just: and as Augustine well saith, Castius utebantur plurib. quam nunc una, etc. They used many wives more chastely, than we now use one; so he concludeth; O virum viriliter utentem foeminis, conjuge temperanter, ancilla obtemperanter, nulla intemperanter: O worthy man using women manly, his own wife soberly, his maid obediently, but none of them intemperately. Moral observations. 1. Observ. Affliction and punishment cometh from God. Vers. 2. THe Lord hath restrained me from child-bearing. Sarai as a godly woman imputeth her sterility and barrenness to none other cause originally but to the will of God: Thus godly men, do both acknowledge God the author of all good things, which they enjoy, as also the inflicter of all such punishments, which befall them: as job confesseth, The Lord hath given, and the Lord hath taken it, job 1.21. Perer. 2. Observ. Not to yield unto tentation. Vers. 4. ANd he went in unto Hagar, etc. Abraham who as a mighty and invincible champion, had stood out hitherto against the temptations and baits of Satan: is overcome of his wife, and yieldeth to her motion, to go in unto Hagar: which proceeded from want of due consideration of God's power; who though Sara● hitheto had been barren, yet was able, (and so accordingly did) to make he● fruitful. Thus David who withstood many tentations, yielded to the pleasure of the flesh: therefore as the Apostle saith, He that thinketh he standeth, let him take heed lest he fall, 1 Cor. 10.10. Muscul. 3. Observ. Not to be proud of God's gifts. Vers. 4. HEr dame was despised. Hagar waxeth insolent and proud of this blessing bestowed upon her: whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts: as also it is a great example of ingratitude, in despising her, which was the first occasion of this benefit. Calvin. 4. Observ. Domestical contention. Vers. 5. THou dost me wrong, etc. We see that even the houses of the faithful, such as this of Abraham was, have sometime their domestical contentions, Calvin. But as Abraham by his wisdom and discretion qualifieth the intemperate heat of Sarai: so men are taught to bear with the infirmities of their wives; and as the Apostle saith, To dwell with them as men of knowledge, and to give honour to them as to the weaker vessel, 1 Pet. 3.7. 5. Observ. Affliction maketh admonition to be regarded. Vers. 8. SAraies maid whence comest thou? etc. The Angel's speech was so much the more seasonable to Hagar, being now in some distress in the wilderness, and feeling some smart for her folly and disobedience; So after men have been afflicted, they will more diligently apply their ear to instruction, as the Prophet David saith; It is good for me that I have been afflicted, that I may learn thy statutes, Psal. 119.71. his afflictions brought him to learn more perfectly the statutes of God. Muscul. And in this present example it appeareth how fruitful affliction was; for Hagar that before was so proud and lifted up, that she knew not herself, and despised her mistress, is now humbled, and calleth upon the name of the Lord, vers. 13. 6. Observ. Temporal blessings are signs of election. Vers. 10. I Will increase thy seed, etc. Ishmael, though he were not the chosen seed, yet receiveth a goodly temporal blessing to multiply and increase, whereby we see, that the outward benefits of this life, are no signs of Gods special favour, and eternal election, Muscul. As the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.1. that is, whether he be loved of God, or otherwise, no man knoweth by his outward state in the world. 7. Observ. The Law must be preached before the Gospel. Vers. 9 IN that Hagar it bid first to humble herself, before the promise is made unto her, we learn, that the order of doctrine is to begin with repentance, and then followeth the promise of grace, Mercer. which order the Prophet observeth, Isa. 1.16, 18. CHAP. XVIII. The Method. IN this Chapter is set forth God's covenant with Abraham, which containeth on God's behalf promise of grace and protection, on Abraham's obedience: The covenant on God's behalf is propounded generally containing both the promise of God, and the foundation thereof, God's sufficiency, and the obedience of Abraham in walking uprightly, vers. 1, 2. Then followeth the particular promises, which are either offered of God unasked, or craved by Abraham: The promises offered are three, with their several signs: first, he promiseth he should be a father of many Nations, yea, of Kings, and the sign thereof is the change of Abraham's name, vers. 4. to 7. The second is, the promise of the land of Canaan, with perpetual protection of him, and his seed, vers. 7, 8. the sign thereof is circumcision: where the law and right of circumcision is expressed, where they shall be circumcised, vers. 11. when, vers. 12. who, all males, both home-born and strangers, vers. 13. wherefore, to be a sign of the covenant: vers. 11. then the peril in neglecting of this covenant is signified, vers. 14. The third promise offered, as concerning the birth of Isaac, and the sign thereof, the changing of Sarai her name, ver. 15. to 19 Then followeth the promise craved of Abraham concerning Ishmael. Lastly, Abraham's obedience is declared, in circumcising himself, and Ishmael, and all the males of his house, vers. 23. to the end. The diverse readings. v. 1. be pleasing before me. S. serve me. Ch. walk before me. caet. sic hebr. v. 4. It is I, and I will make my covenant, etc. H.B. behold I have made. Ch. I make my covenant (make i● supplied) G. de me. concerning me. T. heb. ay, T. r. C. ad. diverse. sig. S. c. and my covenant with thee, that is, it is I that made this covenant. v. 7. I will establish my covenant between my word and thee. G. between me and thee. caet. v. 8. The land of thy habitation. C.S. of thy peregrination, or where thou art a stranger: caet. hebr. ghur, to inhabit, to be a peregrine. v. 15. Thou shalt not call her Sara, but Sara, S. not Sarai, but Sarah. caet. v. 18. That Ishmael might remain in thy sight. C. live in thy sight. caet. v. 23. All which he had bought. H.S. bought with his silver. C. with his money. T.B.G. casaph. silver. d●ffer. verb. In the time of the same day. S. in the same day. caet. in the body of that day. guetsem, body or substance. heb. The Explanation of doubts. QUEST. I. Whether this apparition were visible. Vers. 1. THe Lord appeared.] The Angel of God was sent to Agar, but the Lord himself appeareth to Abraham, Mercer. This was not a secret revelation made to Abraham, but a manifest vision, Calvin. which was showed unto Abraham not being in a trance, but in some sensible and visible manner, as though an Angel in humane shape talked with him: this may be gathered both by Abraham's gesture, in falling twice upon his face, vers. 3.17. as though he had seen some divine presence: as in that Abraham laughed: he was then waking, and in the use of his sense, not rapt in a trance: and further, vers. 22. God is said to go up from Abraham: that visible Majesty was taken out of his sight, Cajetan. QUEST. II. Of the meaning of the word Shaddai. GOd almighty or all sufficient. 1. Some derive the word Shaddai, here used for day, that signifieth sufficiency sic Genevens. 2. Some from Shad, that signifieth a breast or plenty, Oleaster. 3. Other from Shaddad, which is interpreted to spoil, conquer, or overcome, and so they say that God did here invert or overcome the order of nature, in causing the barren to bear. But Oukelos Hierome, Pagnine, junius, do better translate, Omnipotent: God then is called Shaddai, that is omnipotent, and all-sufficient, for his omnipotency includeth also all-sufficiency. QUEST. III. Of the change of the name of Abram to Abraham. Vers. 5. NEither shall thy name any more be called Abram, but Abraham. 1. Hierome thinketh, that the Hebrew letter he, is borrowed from the name of God, jehovah, & added to Abraham's name tradit. in Genes. 2. Ferus maketh this mystical signification of it; that God by giving Abraham a letter of his name, doth thereby give even himself unto him: as also thereby is signified, that God should also be borne of the seed of Abraham: and this should be in the fourth millenary or thousand year after the beginning of the world, as this letter was added in the fourth place. 3. Chrysostome thinketh, that Abram signifieth one that passeth over (because he passed over the river) mistaking the name Abram and Hebrew for the same, b● 39 in Gen. Phil. lib. de Abraham. whereas the first beginneth with aleph, the other with am. 4. Philo interpreteth Abram, an high father: Abraham the high father of the voice: and so divideth Ham, the syllable added, from Hamah, that signifieth to make a sound or noise: thereby insinuating, that Abram of an high father who was given to the contemplation of the stars and high things, was now become a perfect wise man: for he is a wise man, that is, a master of words, and guideth his tongue. 5. But all these are men's conjectures: the Lord himself showeth the reason of this change, because the Lord had made him, Abh, hamon, a father of a multitude: so that Ham, the last syllable of Abraham's name is the first of the word Hamon, that signifieth a multitude: sic Eugubinus, Munster, jun. and hereupon the Hebrews well observe, that God to those which he loved, added a letter of his own name jehova, as the letter He to abraham's and Sarahs' name: the letter jod, to the name of jehosuah, who was called Hoshea before. 6. But yet it appeareth not, why the letter Resh remaineth still in the name of Abraham. 1. Ab. Ezra thinketh, that it is borrowed from abir, which signifieth strong; and so Abraham, Wherefore the letter resh is retained still in Abraham's name betokeneth a strong or mighty father of a multitude. 2. Rasi thinketh it is inserted, to show him to be father of Aram his own Country. 3. Some of the Hebrews think, that Resh is not taken away, though He be added, because God doth not use to take from names, but to put to them: which observation is not true: for the Lord taketh away one letter from the name of Sarai, namely jod, and putteth to Herald 4. Mercerus thinketh that Resh is of rabh, which signifieth much or great, and so maketh this to be the sense of Abraham's name, a father of a great multitude. 5. But I prefer the common opinion: that Resh remaineth of Abram, and nothing is changed, but only He added: and so Abraham signifieth an high father of a multitude. Now whereas it is the opinion of the Hebrews, that it is a sin and transgression of God's commandment, to call Abraham any more by the name of Abram: it appeareth to be otherwise, for Nehem. 9.7. he is called Abram: therefore where the Lord saith, thy name shall be no more called Abram, it is not so much a commandment, as an honourable favour vouchsafed to Abraham in the change of his name, Mercer. QUEST. IV. The reasons why circumcision was instituted. Vers. 10. LEt every man child among you be circumcised. Of this institution of circumcision, diverse reasons are alleged. 1. Philo allegeth four: the foreskin was commanded to be cut off, for the better preventing of the disease called the carbuncle: that the whole body might be kept more pure or clean, and that no soil or filth should be hid under the foreskin: that they might be more apt to generation: that the part circumcised might better express the similitude of the heart. 2. Moses Aegyptius saith, that circumcision helpeth to bridle and restrain inordinate lust and concupiscence of the flesh: but the contrary appeareth, for no Nation is more given over to carnal lust, than the Egyptians, Saracens, Turks, that are circumcised. 3. Some think circumcision in that part was prescribed, for the greater detestation of the superstition of the Egyptians and other Nations, that did adore that part, and make an Idol of it under the name of Priapus, and did carry it about in open show in their wicked Idolatrous solemnities. But there are better reasons for the institution of circumcision, and more fruitful signification. The use then of circumcision is partly political, partly moral, partly theological. The policy consisted herein, that circumcision at the first was a note of difference and distinction between the holy people, The political use of circumcision. and all other Nations: (though afterward other Nations, as the Idumeans, Arabians, Egyptians, took up the same rite, to be circumcised. Thus David called in disdain Goliath the uncircumcised Philistim, as hereby discerned from the people of God, 1 Sam. 17.36. Beside by circumcision they were admonished to separate themselves from all other Nations, neither to join with them in marriage, nor to learn their manners. Thus the sons of jacob said to the Sichemites, we cannot give our sister to an uncircumcised man, Gen. 34.14. For this cause Theodoret noteth, that circumcision was neglected all the time of the sojourning of the Israelites in the desert, Theodoret. quest. 67. in Genes. because there was then no fear of conversing with other Nations in those solitary places. The moral use of circumcision, was to teach the inward mortifying and circumcising of the heart, as Irenaeus well observeth out of Deuteronomie, chap. 10. vers. 16. Circumcise the foreskin of your heart. Ambrose noteth another moral point; Vt puderet unumquemque provictioris aeta is labours, Lib. 4. advers. haeres. cap. 4. The moral use of circumcision. Am. 1. Epist. 77. The Theological use. vel dolor● cedere, quorum utrumque tenera infantia vicisset: that men of years should be ashamed to give place to labour or grief, which they overcame in their infancy. The Theological use of circumcision, was partly commemorative of the covenant which God made with Abraham and his seed, which served as a sure bond to keep them in obedience, to walk uprightly before God, Gen. 17.10. Partly demonstrative, in expressing by the part circumcised, the instrument of generation, that original contagion, which is derived by natural propagation. And so Augustine and Bede do understand those words, vers. 14. the uncircumcised man child shall be cut off, because he hath broken my covenant: Illud significatur pactum, quod cum primo homine iniit Deus: that covenant is meant, Beda in 2. cap. Luk. which was made with the first man: which transgression even Infants by their original corruption are guilty of. Partly it is figurative, both typical in shadowing forth faith in Christ for remission of sins, and therefore is called by the Apostle, The seal of the righteousness of faith, Rom. 4.11. as also analogical, in representing the Sacrament of Baptism, that should come in the place thereof. So the Apostle collecteth, In whom ye are circumcised, with circumcision not made with hands, etc. in that ye are buried with him through baptism, Coloss. 2.11, 12. he maketh circumcision and baptism one to answer another. QVEST. V. How circumcision is said to be eternal. Vers. 13. MY covenant shall be in your flesh for an everlasting covenant, etc. It is called everlasting, not because simply this sign was to endure for ever, as some think, that for this cause circumcision yet remaineth among the Jews, who are now usurpers of this ceremony, which by right is extinguished in Christ. But it is said to be eternal, 1. conditionally, and according to the nature of the subject; that so long as the covenant endured, whereof it was a sign, so long the sign should remain, but the first covenant or testament being determined in Christ, the date also of the sign is expired. 2. It is eternal in respect of that which it signified, which is indeed eternal, the grace of God in Christ, Calvin. 3. It may be said to be eternal in respect of the perpetual supply thereof, namely baptism, which shall continue while the Church hath a being on earth, Mercer. QVEST. VI Why circumcision was to determine in Christ. NOw further, whereas the Jews calumniate the Christians, because they have abrogated circumcision, Hom. 39 in Gen. it shall appear by these reasons, that at the coming of Christ, circumcision in right was to cease. 1. Chrysostome yieldeth this reason, that circumcision being given to the Israelites, as a mark of separation and distinction from other Nations, this mark was no longer to be in use, than while such separation continued. But now in Christ, as the Apostle saith, There is neither jew nor Grecian, Galat. 2.28. the wall of partition is taken away, therefore the badge of this separation should likewise be removed. 2. The sign was to endure no longer, than the covenant whereof it was a sign: but the covenant is abrogated, as the Apostle allegeth out of the Prophet, Behold the days will come, saith the Lord, that I will make with the house of Israel a new testament, etc. Heb. 8. vers. 8. and so he concludeth, vers. 13. In that he saith a new testament, he hath abrogated the old. 3. The Apostle thus reasoneth, if the Priesthood be changed, of necessity than must be a change of the Law, Heb. 7.12. If all the ceremonies of the Law at the change of the Priesthood must be altered, than circumcision also among the rest: for if circumcision remained, the whole Law should still be in force, Galat. 5.3. He that is circumcised is bound to keep the whole Law. 4. The external circumcision of the flesh, was a type of the internal circumcision of the heart, wrought in us by Christ: the body now being come, (the spiritual circumcision) the shadow, that is the carnal should cease: as Ambrose saith, oportuit circumcisione ex parte fieri ante ejus adventum, qui totum hominem circumcidere, & post cessare: It was meet that circumcision in part should be kept before he came, which should circumcise the whole man, and then to cease, Epist. 77. 5. Lastly, the same Ambrose giveth this reason; Donec pratium pro omnib. hominib. dominici sanguinis effusione solveretur, opus fuit singulorum sanguine, etc. till the price in shedding of Christ's blood was paid for all men, it was fit that every man's blood should be shed to fulfil the rite and custom of the Law: but after Christ had suffered, there was no more need of circumcision in every man's blood; Come in Christi sanguine circumcisio universorum celebrata sit; When in Christ's blood the circumcision of all men once for all was celebrated. QVEST. VII. Why the foreskin was commanded to be circumcised. Vers. 11. YE shall circumcise the foreskin of your flesh. 1. Two special reasons may be alleged, why that part which was the instrument of generation, was commanded to be circumcised, first because the promise was made to Abraham, that in his seed all Nations should be blessed: the Messiah was promised to come out of Abraham's loins, Calvin: Secondly, the sign was there placed, to show the corruption and contagion of man's nature: that there the remedy should be ministered, where the disease reigned, Muscul. Ambrose addeth a third reason; Vt ii●, qu● ignobiliora membra putarentur, majorem honesta●em circundarent: Epist. 77. That upon those parts which seemed more base, or vile, more comeliness should be put on. 2. Some might be borne circumcised by nature; as the Hebrews do affirm of Sem, that he was so borne; but of this assertion there is no ground: the other is natural, yet but rare. 3. Likewise when the foreskin was circumcised once, it might by art be drawn over again; as Epiphanius collecteth out of Saint Paul, 1 Cor. 7.18. If any man be called being circumcised, let him not gather uncircumcision: and mention is made of some, Uncircumcision gathered after circumcision. Eiphan. lib. de Mens. & Ponder. 1 Maccab. 1.16. that renounced circumcision, and made themselves uncircumcised: It was also an usual thing, as Epiphanius witnesseth, for the Samaritans to circumcise again, those that came from the Jews, and Jews such as came from the Samaritans: this practice of drawing again the foreskin, that was circumcised, is thought by Epiphanius, to have been invented by Esau, to deny his profession, and to raze out his circumcision: ex Pererie. QVEST. VIII. Why circumcision was tied to the eighth day. Vers. 12. EVery man child of eight days old, etc. Why circumcision was tied to the eighth day, these reasons are yielded. 1. Chrysostome allegeth these two, because that circumcision in infants, their bodies being not yet come to the growth, might be better endured, and with less danger: as also to show that the circumcision of the body did not profit the soul, seeing infants had no understanding of that which was done, but was a sign only of grace, hom. 39 Genes. 2. Others do make a mystery of it: referring this eighth day to the resurrection of Christ, who rose upon the eighth day, by whom we have circumcision: sic Augustine. lib. 16. de Civit. Dei, cap. 26. 3. But the best reason is this, because the infant before the eighth day, was not of sufficient strength to endure that pain: and therefore it was provided that young cattle should be seven days with the dam before they were offered, Levit. 22.27. because they were yet but tender. And again, it was not fit to defer circumcision longer, because the body of the infant waxing stronger, should be put to the more pain, Perer. Calvin. 4. Circumcision was not upon any occasion then to be ministered before the eighth day; but infants dying without circumcision, might have inwardly supplied, that which was outwardly wanting, by the grace of election, Circumcision might be deferred past the eighth day upon necessary occasion. and force of God's covenant made to the faithful and their seed. 5. Yet necessity so urging, circumcision might be deferred: like as the eating of the Passeover might be put off to the second month upon extraordinary occasion, as if a man were unclean, or in his journey, Num. 9.10. This also appeareth, in that for the space of forty years, all the while that the Israelites sojourned in the wilderness, their children were not circumcised till josua his time, josua 5.5. and the reason is given, vers. 7. They did not circumcise them by the way; they were continually in their journey to remove from place to place, and therefore could not conveniently be circumcised. But if Moses example be objected, whom God would have killed, because his son was not circumcised; the answer is ready; that the case is not alike, for Moses might either have circumcised his child before he came forth: or he had not such great haste of his way, but might have stayed to perform so necessary a work. 6. But whereas the Lord prescribeth the eighth day, both some Hebrews are deceived that think, the sons of bondservants might be circumcised before, and the Ismaelites that circumcised at the age of thirteen years. QVEST. IX. Circumcision found among those which belonged not to the covenant. Vers. 13. HE that is borne in thy house, and bought with thy money, etc. All which belonged to the covenant, or would have any part among the people of God, were circumcised; but on the other part it followeth not, that all which were circumcised, did belong to the covenant, as the Ismaelites, Egyptians, Ammonites, Moabites, and other people inhabiting near to Palestina, were circumcised, as Hierome showeth, upon the 9 chap. of jeremy, vers. 26. These people retained circumcision as a rite and tradition of their fathers, but not as a sign of the covenant, or profession of their faith and obedience. QVEST. X. Circumcision not imposed upon strangers. FUrther it is here questioned, whether the Hebrews were to compel their servants that were strangers, Tostat. sup cap. 12. Exod cap. 56. to take upon them the profession of their faith, and to be circumcised. 1. Tostatus thinketh, that their servants might be compelled, but not other strangers that dwelled among them: but that it is not like, for seeing he that was circumcised was a debtor of the whole Law, Galat. 5. and circumcision was a badge of their profession, it was not fit to force any man to take upon him a profession of religion against his desire. 2. Cajetan thinketh, that servants might be forced to take the outward mark of circumcision, though not the spiritual profession thereunto annexed: in 12. chap. Exod. But these two cannot be severed, as whosoever is now baptised must needs also enter into the profession of Christianity. 3. Pererius thinketh aright, that the necessity of circumcision was not imposed upon any beside the posterity of Abraham: neither that the Hebrews might force their servants to take circumcision: yet he saith, that it was lawful for them to use the ministry of servants uncircumcised, as now Christians have Moors and Turks to serve them, Perer. disput. 5. But herein Pererius is deceived, and I prefer the opinion of Thomas Anglicus, which he misliketh, that it was dangerous for the Hebrews to be served with men of a diverse religion, Hebrews whether suffered to have uncircumcised servants. lest they also by them might have been corrupted. 5. Wherefore the resolution is this, that as no stranger, servant, or other, was to be forced to circumcision, but it must come from his own desire, as it may be gathered, Exod. 12.48. so neither were they to receive any uncircumsed person into their house, that would not be circumcised: this is evident by Abraham's practice, that circumcised all his servants, both borne, and bought with money: who no doubt would not have served him, if they had not submitted themselves to God's ordinance: again, seeing every one in the house must eat the Passeover, Exod. 12.4.19. neither stranger, nor borne in the house, must eat any leavened bread for the space of seven days, and yet none could eat the Passeover that was not circumcised, vers. 48. it followeth, that no uncircumcised persons were to be entertained, unless they were contented to be circumcised. QVEST. XI. The penalty for the neglect of circumcision afflicted only upon the adulti. Vers. 14. THe uncircumcised male shall be cut off, etc. Saint Augustine following the reading of the Septuagint in this place, who add, the man child which is uncircumcised the eighth day, which addition is not in the original, doth understand this place of infants, and their cutting off, he interpreteth of everlasting death, to be cut off from the society of the Saints: and by the breaking of the covenant, would have signified the transgression of God's commandment in paradise: for the not being circumcised saith he. Nulla culpa in parvulis; Is no fault in little ones, and therefore not worthy of so great a punishment: and so he urgeth this place against the Pelagians, to prove that infants are guilty of original sin, and therefore have need of remission, Lib. 16. de Civit. Dei. cap. 27. 1. In that Augustine expoundeth this cutting off, of separation from the society of the Saints, he interpreteth right: some take it for the corporal death; some for the extraordinary shortening of their days; What it is to be cut off. some for excommunication; but it is better taken for the cutting off from the society of God's people now, and the fellowship of the Saints afterward, for he that should contemn circumcision being God's ordinance, doth consequently refuse the covenant and grace of God, whereof it is a seal and pledge. 2. But that exposition of Augustine seemeth to be wrested: to refer the breaking of the covenant to Adam's transgression. 1. The Apostle saith, that they sin not after the like manner of the transgression of Adam, Rom. 5.14. 2. The Scripture calleth not that prohibition given to Adam, a covenant. 3. The Lord calleth circumcision his covenant, vers. 20. what other covenant than is broken, but that which the Scripture treateth of here? 3. Neither can this place be understood of infants that are uncircumcised. 1. That addition, the eighth day, is used only by the Septuagint, it is not in the Hebrew. 2. the words are, qui non ci●cumciderit, he which shall not circumcise, etc. so readeth the original, the Chalde paraphrast, junius, etc. which showeth, that it must be understood of them that are adulti, of years of discretion, not of infants. 3. Abraham's practice showeth as much, who circumcised those that were of years. 4. Again to break the covenant, is not incident to children: the punishment therefore is not to be inflicted, where the offence cannot be committed. 5. If Infants be not circumcised, it is the parents faults for omitting it, not the Infants: as may appear in the example of Moses, whom the Lord punished, and not the child, for the neglecting of that Sacrament. QUEST. XII. Whether Abraham laughed through incredulity. Vers. 17. ABraham fell upon his face and laughed. 1. This was not only an inward rejoicing of the mind, as the Chalde translateth, for Abraham indeed laughed. 2. Neither did this laughter of Abraham show any infidelity and unbelief in him, as Chrysostome thinketh, and some others, who make abraham's and Sarahs' laughter all one: infidelitate peccavit sanctus Abraham, etc. Holy Abraham, saith he, sinned by infidelity, and therefore his seed was punished 400. years with servitude, 6. homil. de penitent. The same also is the opinion of Hierome, that Abraham's laughing, his speech shall Sarah that is ninety year old bear: his wish and prayer for Ishmael did declare his incredulity, lib. 3. cont. Pelag. But the Apostle cleareth Abraham of all such imputation of unbelief, where he saith, Rom. 4.19. alluding to this place, He was not weak in faith, v. 21. being fully assured, that he which had promised, was also able to do it. And if Abraham's laughter had proceeded from doubtfulness, God would not have named Isaac, of such laughter: in the which name Rasi noteth many mysteries in the letters: jod signifieth the ten tentations of Abraham: ●sadds, the age of Sarah, of ninety year: ch, the eighth day for circumcision: coph, an hundred years, which was Abraham's age. 3. Neither did Abraham at the first doubt, but afterward was confirmed in the faith, which is the opinion of joannes Arboreus, reported by Pererius: for the Apostle doth free Abraham also from all doubting, either first or last, Rom. 4.20. Neither did he doubt of the promise of God through unbelief. 4. Neither is Cajetans' conceit to be admitted, whereunto Pererius seemeth to subscribe, that Abraham doubted not of the truth of God's promise, or of his power, but only he doubted, whether the promise were to be taken literally, or mystically, in chap. 17. Gen. for what reason had Abraham to think of any mystical sense, if he believed that God would and could literally and properly make good his word? And Saint Paul showeth that Abraham understood the promise properly and literally, when he saith, that he considered not his own body, which was now dead, being almost an hundred year old, nor the deadness of Sarahs' womb, Rom. 4.19. 5. Neither yet can I fully consent to Ambrose and Rupertus, that do discharge Abraham of all manner of doubtfulness: as Ambrose saith, that whereas Abraham prayeth for Ishmael, he did not doubt of God's promise, to receive a son by Sarah: but desireth that Ishmael also may live, & sic superabundet gratia, and so God's grace might abound the more. Rupertus saith, that whereas Abraham said, shall a son be borne to him that is an hundred year old? Non dubitando dixit, sed suam faelicitatem admirando: He doubted not in so saying, but admiring his own happiness: Lib. 5. comment. in Gen. cap. 35. for there appeareth some difficulty and hesitation in Abraham's speech, seeing he objecteth with himself the same thing which Sarah did: shall a child be borne to him that is an hundred year old: as Sarah said, shall I certainly bear a child that am old, Gen. 19.13. though Abraham yielded not to this objection, as Sarah did, neither showed so great weakness in doubting, and therefore was not reproved, as Sarah was. 6. Wherefore the best solution is, that these objections and doubts in Abraham, proceeded not from want of faith; but Abraham feeling in himself a sight between faith and carnal sense, striveth against humane reason, and overcommeth these motions at the first, and so was strengthened (as the Apostle saith) in the faith: and his faith was thereby made more glorious, Calvin. There was then in Abraham a strife between his natural reason, which wondered, that he at an hundred year, should have a son of Sarah, and his faith, which believed that God was able to do it: yet in this cogitation he remained not long, his faith prevailed. QVEST. XIII. Whether Abraham were circumcised first or last. Vers. 23. THen Abraham took Ishmael, etc. 1. It is questioned, whether Abraham were circumcised first, to give good example, or last, which I think rather with the Hebrews, because Abraham had been unfit by reason of his cutting to circumcise others: but it is certain he began first with his own son Ishmael, to make the other more willing. 2. Abraham alone could not circumcise all his family: therefore it is like, that thereto be used the help of others: as the Jews to this day use Chirurgeons, Whether he circumcised his family himself. which are skilful in cutting, to circumcise their children. 3. Abraham the same day doth circumcise his family, to testify to the world, that he was not ashamed of the badge of his profession, and to show his prompt obedience, in not deferring the commandment: whereupon to this day the Jews circumcise in the day, not in the night. Mercer. 4. Places of doctrine. 1. Doct. Our faith must rest only upon God's words. Vers. 4. BEhold I make my covenant, etc. We learn, that our faith must depend only upon God's word: as here the Lord would have Abraham to consider who it was, that made this covenant with him: behold I, etc. We must not then greatly regard what man saith: but the word of God must be our warrant. As our Saviour maketh this opposition; You have heard that it was said to you of old time, etc. but I say unto you. Mat. 5.27. sic Calvin. 2. Doct. the Sacraments called by the name of the things. Vers. 10. THis is my covenant. That is, the sign of my covenant: so the Sacraments are called by the name of the things which they represent, because they are not naked and bare signs, but do verily seal unto us the promise of God. In the same sense, and by the like figure called (metonymic) doth our Saviour call the bread his body, saying, This is my body, whereof it was a figure only and representation, Mercer. 3. Doct. Difference between external and internal calling in the Church. Vers. 7. I Will establish my covenant between me and thee, and thy feed after thee in their generations, etc. All then that were of Abraham's seed by Isaac, did belong to the external covenant, and Church of God: and therefore are called in general by our Saviour, the children of the Kingdom: yet the covenant of grace appertained only to those, that received it by faith, and so were the children of faithful Abraham: as Saint Paul saith, They which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom. 9.8. Calvin. 4. Doct. Baptism the Sacrament of regeneration belongeth to Infants. Vers. 12. EVery man-child of eight days old shall be circumcised, etc. From hence the baptism of Infants, which cometh in the place of circumcision, is most pertinently proved, against the gross error of the Anabaptists: for as then Infants were circumcised, to show the contagion of the nature from the which they were cleansed by the circumcision of the spirit: so even Infants now, being guilty of original corruption have need of the Sacraments of regeneration. 5. Doct. God's purpose and promise towards us, should not stay our prayers. Vers. 20. COncerning Ishmael, I have heard thee, etc. God had promised before to Hagar, that he would greatly increase her seed, Gen. 16.10. and yet here it is ascribed to the prayer of Abraham: whereby we learn, that we are to pray even for those things, which we know God purposeth toward us: as our Saviour saith, Your heavenly father knoweth whereof ye have need, before ye ask of him, Matth. 6.8. yet in the same place he teacheth his Apostles to pray, Mercer. 5. Places of Confutation. 1. Confut. Against adoration of Angels. Vers. 3. ABraham fell on his face, and God talked with him.] If it were an Angel, that in the person of God talked with Abraham, then was this no gesture of adoration, in that Abraham fell upon his face: for the Angels will not suffer men to worship them, Revel. 22.9. But if they will needs have it adoration, than it was God, that talked with him, and not an Angel, as the words of the text insinuate. Muscul. 2. Conf. The circumcision of the male, how it served also for the use of the female. Vers. 12. EVery man child of ●ight days, etc. Though the males only were circumcised, because the beginning of generation, and so of original corruption was from them, yet it served also for the sign of the covenant for the female sex, because the woman is of the man, as the Apostle saith 1. Cor. 11.8. and so was circumcised in the man. But hence it followeth not, that sacraments now may be applied to the use and benefit of such as receive them nor, which is an usual thing in the popish Church: because there is now no such reason, or means of communicating the sacraments to the not receivers, as circumcision both by the intention of the Author, and order of nature, in the male, was forcible also in the other sex. 3. Confut. Sacraments do not actually confer grace. HEnce also it is evident, that Sacraments do not actually confer the grace of Justification, or remission of sins, because Abraham was not justified by his circumcision. But he was first justified by faith, and afterward received circumcision the seal thereof, as S. Paul showeth, Rom. 4.10, 11. Libr. 4. advers. haer. c. 30. This Irenaeus concludeth, Quod non per circumcisionem justificabatur homo sed in signum data est populo, clarum fuit judicium ipse Abraham, qui ante circumcisionem justificatur, etc. That man was not justified by circumcision, but it was given as a sign to the people, Abraham is a clear evidence, who was justified before circumcision. Chrysostome also rendering a reason why Infants were circumcised, thus writeth; Altera causa fuit, Chrysost. hom. 39 in Genes. ut re ipsa discer●mus, nihil animae circumcisionem illam profuisse, sed eam signum tantum gratia esse factam, etc. Another cause is, that we should learn, that the circumcision did not profit the soul, but was only a sign of grace: for children when they understand not what is done to them, can reap no profit thereby to their souls. Hence also is confuted the note of some Hebrews, that Abraham, chap. 17. vers. 1. is bidden to be perfect, because he had not yet received circumcision; whereby he was made perfect: for circumcision was no cause, but a sign of his election in the covenant. Mercer. 4. Confut. Baptism, whereto it excelleth circumcision. WHerefore, whereas Pererius showeth a threefold preeminence of Baptism beyond circumcision. 1. In the facility or easiness of it, because it is not so painful to the flesh, as circumcision was. 2. In the universality and liberty: for baptism is free for both sexes, for all Nations, that profess Christ at all times: circumcision belonged only to the Israelites, and to males, and was tied to the eighth day. 3. In the efficacy, because baptism, absolveth a man from all sin, and the punishment thereof, etc. We willingly acknowledge the two first points of preeminence: but such an efficacy actually to give remission of sins, neither circumcision had then, nor baptism now: for it would then follow, that every one that is baptised, is surely saved, his sins being remitted, or else that his sins being remitted, may return again. Baptism giveth remission of sins, no otherwise than circumcision did. But God useth not where he hath once forgiven sins, to remember them any more, Esech. 18.22. Baptism than we confess, signification●, in signification and representation is more rich than circumcision was: for washing is a more lively resemblance of our cleansing in the blood of Christ; and it is a commemoration, of a benefit performed, whereas circumcision was a type of the same to be exhibited. But otherwise for the efficacy there is no difference: they both are seals and confirmations of faith for the remission of sins, nor actual conferrers and bestowers of grace. 5. Confut. Abraham the first that received circumcision. Heorodtus error. FUrther, Herodotus is here found to be in an error, that thinketh that the Egyptians were the first that were circumcised, and that the Jews received it from them. Whereas it is evident, that Abraham was the first that received circumcision by the commandment of God himself, and that the Egyptians above 200. year after learned it of the Hebrews, that sojourned with them above 200. years more. 6. Confut. Neither Circumcision under the Law, nor Baptism under the Gospel, absolutely necessary. Vers. 14. THe uncircumcised male, etc. shall be cut off, etc. This place I showed before quest. 1. to be understood not of children that were uncircumcised, which was their parent's fault and not theirs, but of such as were adulti, of years: therefore it is no good reading, to say the uncircumcised man child, but the male, Zachar: for the infant of eight days old, mentioned, vers. 12. is of purpose omitted here. Hence than it is inferred, that there was no such absolute necessity of circumcision, that children wanting it should be damned. 1. For the children of Israel were not circumcised for the space of forty years, all the time of their sojourning in the wilderness, jos. 5.6. Neither is it noted to have been any fault to neglect it, because they were continually in their journey. So they were charged to keep the Passeover by an ordinance for ever, and whosoever kept it not as it was prescribed, should be cut off, Exod. 12.14, 15. yet upon extraordinary occasion, as of some uncleanness, or by reason of a long journey, they might defer the eating of the Passeover till the foureteenth day of the second month, Numb. 9.10, 11. yea it is evident that the Passeover after the first institution, was but once kept in the wilderness for the space of forty years, namely, in the first month of the second year, Num. 9 1. And it was not celebrated again till josua his time, The Passeover but once kept in the wilderness, by the space of forty years. Cajetan. in 17. cap. Gen. josua 5.10. after they were entered into the land of Canaan. 2. Cajetan a popish Writer, giveth good evidence here, Consentaneum est, ut non puniatur, nisi qui culpam admisit, infants, antem nullam possunt admittere culpam, proinde poena hic designata, adsolos adultos spectat, ut two solum merito puniantur, qui solum de omissa circumcisione jurae culpanda sunt. It is fit that none should be punished, but they which had committed the fault: but infants can commit no fault, therefore the punishment here designed doth belong only unto the adulti, that they only be worthily punished, which only are rightfully blamed for the omission of circumcision. Now put baptism in the place of circumcision, and this sentence is most true, as well of the one as of the other: that as there is no cause why an infant should perish for want of circumcision, which is not his fault, so neither for the not having of baptism: If then the ceremonies of the Law were not urged with such strict necessity, there is no cause to impose such a yoke now under the liberty of the Gospel. Moral Observations. 1. Observ. Affection may sometime be blinded, even in the righteous. Vers. 18. O That Ishmael might live, etc. 1. Though Abraham neither doubted to receive a son by Sarah, and so prayeth for Ishmael. 2. Neither yet feared lest Ishmael should have died, another son being promised, as some think. 3. But only desireth, that Ishmael together with the promised child might be blessed: and doth in thus praying, acknowledge himself unworthy of such an extraordinary blessing, holding himself contented, if it so pleased God, with this son which he had already had, How Abraham prayed that Ishmael might live. Mercer. 4. Yet Abraham showeth his humane infirmity and blind affection toward Ishmael. And thus we see, that oftentimes righteous men may be blinded in their affections, as Isaac was towards Esau, whom he would have blessed, joseph toward Manasses, before whom jacob preferred Ephraim the younger, Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed, 1 Sam. 16.6. 1 Observ. Of the true joy of the spirit. Vers. 17. ABraham laughed. Oukelos readeth rejoiced: and indeed this laughter of Abraham proceeded not of incredulity, but showed the great gladness of heart, which he conceived upon this promise of the Messiah, which should come of his seed: of this joy our Saviour speaketh in the Gospel, Your father Abraham rejoiced to see my day▪ he saw it and was glad, joh. 8.56. There is no joy then to the joy of the spirit, neither any gladness like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abraham's obedience in keeping circumcision. Vers. 23. ABraham took Ishmael, etc. Abraham's obedience diversely appeareth, 1. in that he deferreth not the time, but the self same day circum●●seth his family. 2. In that he circumciseth all the males of his house, omitting none. 3. He performeth this ministry and service chiefly himself, wherein he might use also the help of others▪ for he alone was not able to circumcise 318. persons, for so many he had in his house. 4. He refuseth not to be circumcised at the age of 99 years. This example of faithful and obedient Abraham teacheth us, how diligent we ought to be in keeping Gods commandments: and how exact in celebrating the mystical rites and Sacraments of religion. 4. Observ. The duty of the masters of families. FUrther, In that Abraham circumciseth his whole family, it showeth what the duty of parents and masters of families is, to see that all in their house be brought to the knowledge of God: for this cause is Abraham commended of God, Gen. 18.18. And the law, the charge of keeping holy the Sabbath, both for the children, servants, strangers and sojourners in the house, is laid upon the governor of the family, Exod. 20.10. Abraham also beginneth with his own son Ishmael: and so should parents give good example to others, in their governing of their own children, Mercer. 5. Observ. The righteous had in remembrance with God. Vers. 24. ABraham was 99 year old, etc. The Scripture doth most exactly set down the years of Abraham's life in five several places. He was 75. years old when he went out of Haran; Gen. 12.4. He was 86. when Ishmael was borne, Gen. 16.16. Ninety nine when he received circumcision, Gen. 17.24. an hundred year old when Isaac was borne, Gen. 21.5. And the whole time of his life is set down, an hundred and seventy five years, Gen. 25.7. This is done to none other end, but to show us, that the righteous are had in remembrance with God: that their years, days, months, yea the hairs of their head before him are numbered, Perer. 6. Observ. Contrary religions not to be suffered in one Kingdom. Vers. 12. HE that is borne in thy house, and bought with thy money, must needs be circumcised. Mercerus well collecteth hereupon, that neither Kings in their kingdoms, nor fathers in their families, should tolerate any contrary religion, but bring all (under their charge) to the obedience of faith: first, this is agreeable to the precept and commandment of God in Scripture. 1. For the charge of keeping holy the Lord's day, is laid upon the father of the house, both for himself and all that are within his gate, Exod. 20.10. but Idolaters and superstitious persons, cannot sanctify or keep holy the Sabbath to the Lord. 2. The Lord commandeth, that if any person shall entice to Idolatry, or any City shall set up a new worship, the one should be killed, the other destroyed, Deut. 13.9.13. 3. To this belongeth that precept of the Lord: To separate the precious from the vile, jer. 15.19. true worshippers must be severed & discerned from false. 4. This is the meaning of the Law, Levit. 19 19 Not to sow the field with diverse seeds, nor to wear a garment of diverse things: so diverse religions and professions in one Kingdom are not to be admitted or suffered: likewise Moses saith, Deut. 12.10. Thou shalt not plow with an Ox and an Ass together: which Saint Paul thus expoundeth, 2 Cor. 6.14. Be not unequally yoked with Infidels, etc. what communion between light and darkness, etc. Secondly, this hath been the practice of the Church in all ages, to cast out the leaven of contrary doctrine and profession: In the time of Enos before the flood, the servants of God and true worshippers, began to call upon the name of God, that is to serve the Lord apart in their holy assemblies, and to separate and divide themselves from the profane generations of Cain: Ishmael is cast out of Abraham's house, because he was a scorner of Isaac, as all Idolaters are of true worshippers: jacob reformeth his house, and putteth away the strange gods, Gen. 35.2. josua maketh the Gibeonites hewers of wood, and drawers of waters for the house of God, josua 9.13. David expelleth the Idolatrous Jebusites out of Jerusalem, 2 Sam. 5.8. Asa put Maacah his mother from her regiment, because she was an Idolatress, and broke down her Idol, 2 Chron. 15.16. josias put down the Chemarims, a sect of Idolatrous Priests, 2 King. 23.5. Zerubbabel would not suffer the adversaries of judah to build the Temple with them, but refused their service which they offered, Ezra. 4.3. According to the pattern of these worthy examples, we doubt not, but that our Christian Sovereign is resolved to take away all mixture of religion: not to admit any toleration of contrary worship, but with josias to expel all Idolatrous Chemarims, and Masspriests, with Asa to put all such from places of government, and with Zerubbabel, to reject their service and employment, either in Church or common wealth: And we assuredly trust, that the presence of God's Ark among us, shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Country of Britain. CHAP. XVIII. 1. The Method. THis Chapter hath two parts 〈◊〉. The entertainment of the Angels in Abraham's tent, and such things as there were done to vers. 17. ●. The purpose of God concerning the destruction of Sodom, with Abraham's deprecation for the same, to the end of the Chapter. In the first part. 1. There is the apparition of the Angels, both in what place, and at what time, vers. 1. and in what manner, vers. 2. 2. Their entertainment offered by Abraham, vers. 3, 4. accepted by the Angels, vers. 5. performed by Abraham, ver. 6, 7, 8. 3. The promise is renewed concerning Abraham and Sara's son, vers. 10. and Sara for her infirmity reproved, both for her laughter, 12, 13, 14. and for her denial, vers. 15. In the second part. 1. The Lord showeth a reason, why he will impart his counsel to Abraham concerning the overthrow of Sodom, vers. 18, 19 2. The Lord propoundeth his resolution, with the cause thereof, vers. 20, 21. 3. Abraham intreateth: where first is set down the ground of his prayers the justice of God, 23, 25. then his particular request six times repeated, from fifty persons to be found in Sodom, to ten. The diverse readings. S. diverse. sig. v. 1. At the Oak of Mamre, S. Plain or valley of Mamre. caet. colon, signifieth both a Plain and an Oak: it is most like it was a Plain set with Oakes. S. C. H. c. v. 2. He worshipped in or upon the ground. S.C.H. bowed himself toward the ground. T.P.B.G. shachah, to bow: so is it taken, Isa. 15.23. bow down, that we may go over. mut. pers. v. 4. Let your feet be washed. H. let them wash your feet. S. wash your feet. caet. sic etiam hebr. v. 5. You shall cat. S. comfort or strengthen your heart. caet. C. interp. T.r. v. 8. He ministered unto them. C. stood by them. caet. v. 10. I will come to thee according to this time, at the very hour. S. in this time, vita comite, life being present. H. or wherein ye shall be alive. C. according to the time of life. B.G.P. heb. when this time shall flourish or revive again. T. S.c. diverse. signif. v. 12. It was not so with me till now. S. shall I have youth. C. shall I have lust. caet. heb. gnadan: to take pleasure. v. 15. Sarah. denial. caet. she lying denied. T. cacash, signifieth both. v. 21. I will appear and judge. C. I will go down and see. Ch. add. I will make an end of them, if they repent not, if they repent I will not revenge them. Ch. the others have not these words. C. ad. S. ad. v. 22. Abraham stood in prayer before God. Ch. stood yet before God. caet. v. 28. Wilt thou destroy for forty five the whole City. S. caet for five. The Explanation of doubts. QVEST. I. Of the vision and apparition made to Abraham in Mamre. Vers. 1. Again the Lord appeared, etc. 1. This was the sixth apparition of God to Abraham, taking those two in the fifteenth Chapter for one: which herein is preferred before the rest, because this apparition is made in an humane shape: which is not expressed in the rest: and this is the third vision of this kind, as Cajetan noteth, when the Lord showed himself in some visible form: 1. to Adam in Paradise; 2. to Agar in the wilderness, Gen. 16.13. 3. to Abraham in this place. 2. This apparition was not long after the other in the former Chapter: for in both after a year a son is promised to Abraham, Rupertus: and the promise is renewed for Sarahs' cause, Calvin. 3. It was now in the heat of the day, that is, noontide. Septuag. the usual time of rest and repast. jun. when Abraham sat at his door, to take shade, and to espy what travellers passed by, to give them entertainment. Muscul. QVEST. II. Who the three Angels were that appeared to Abraham. Vers. 2. THree men stood by him. 1. They were not three men, but so appeared, jun. They stood not hard by him, for he needed not then have gone to meet them: but they stood before him, or over against him: for so the word gnal signifieth, Muscul. 2. Abraham at the first did not know them to be Angels, for he received them unawares, Heb. 13.1. yet there appeared some extraordinary excellency in them, in that Abraham useth them so reverently: for otherwise, to every common passenger he would not have given such reverence, Calvin. 3. Neither can it be certainly affirmed, that these three men were the three Angels, Michael, Gabriel, Raphael, as some of the Hebrews: the first the messenger to Abraham, the other appointed for the destruction of Sodom, and Raphael for Lot's deliverance: for both the Angels that went toward Sodom, were in equal commission to destroy the City, chap. 19.13. The Lord hath sent us to destroy it: and to deliver Lot. vers. 16. they caught Lot and his wife by the hand, etc. Abraham doth reverence to one above the rest calling him Lord, v. 3. who also is called Jehovah. v. 17. their opinion may safely be received, that think this eminent person, with whom Abraham talked, to be Christ. But it is a collection without ground, by the apparition of these three Angels, to conclude the Trinity as Pererius seemeth to insinuate. Calvin. QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chief. Vers. 3. LOrd if I have found favour. etc. Abraham seeth three men, but speaketh as to one: 1. whereby, neither a three fold knowledge of God is shadowed forth: of his nature, by his benefits, by his judgements, as Philo: 2. nor yet hereby is signified the mystery of the Trinity, that one God in three persons is to be worshipped, as Rupertus. 3. Neither did Abraham speak unto every one of them particularly, as Ramban. 4. But Abraham saluteth the third person as more excellent, either for the dignity of his person, or for some respect, which the other two had unto him. Chrysost. but for such services as equally belonged to them all, he speaketh to them all in general, as the washing of their feet. 5. as they were three persons, so he offereth unto them three services; to wash their feet, to rest them under the tree, to comfort their hearts with bread. Perer. QVEST. IU. Of the Hebrew measure called a Seime. Vers. 6. THree measures of fine meal etc. The word is Seime, which is the same in English: a seime. 1. which neither containeth so much, as Epiphanius saith, that is, 50. sextarios, pints. 2. neither is it so large, as the measure called Amphora, which contained 80. pound weight, as Hierome. 3. neither doth it receive 24. sextarios, or 36. pounds, as Pererius. 4. nor yet is it so large, to contain as much and an half, of the Italian measure called modius, as joseph. lib. 9 antiquitat. 5. But in true account the Hebrew seime was the third part of an Epha: which Epha is not equal to the Grecians metreta, or medimnus. Atticus, which did hold an 108. pound, as Pererius guesseth. But the Epha contained ten homers, Exod. 16.37. that is, so many pottles: for the homer held two chaenices, that is, two wine quarts and an half: so th●● the seime being the third part of an Epha, did contain four cabi, every cabe held four logi, every logi six common hen eggs: the whole capacity would receive 96. eggs. And this measure did equalise the Roman modius, sic Iunius in hunc locum, which is 14. pints English, and 14. ounces, somewhat less than our peck: and so it is well translated in the great English Bible, three pecks of fine meal or flower: for it is not like that Abraham for three men would provide three great measures, bushels, or seimes of fine flower. QVEST. V. Of the cakes and other provision which Abraham prepared. 5. MAke cakes upon the hearth: the Septuagint translate ègcruphiae panes subcineritios, bread baked in the ashes, as Hierome readeth. 1. We need not with Ambrose from hence to gather, that Abraham used cakes raked up or hidden in the ashes, as the Greek word seemeth to import; eo quod laetere debet omne myst●rium, etc. because these things were done in mystery. 2. Neither was this kind used so much for the fineness and delicacy, as Atheneus noteth, that it was in great request among the Athenians lib. 3. and so Muscul. 3. But in respect of the speedy and present preparing rather. jun. 4. Neither is it necessary, that we understand the whole calf to be made ready at once, but such parts thereof, as more speedily could be dressed. Muscul. 5. But whereas the Hebrews would have these cakes to be unleavened bread, because it was now the Pasch, it is not like that this ceremony was now used. Mercer. QVEST. VI. Whether the Angels did truly eat, or had bodies. Vers. 8. ANd they did eat. 1. We neither think with Theodoret, that these Angels seemed only to have bodies, and so also seemed to eat, but neither in truth: he saith they took the meat, Quest. 68 in Gen. simulatis manibus, with counterfeit hands, and put it into simulatumos, their counterfeit mouth: for these Angels had palpable and tractable bodies for the time, as may appear by the washing of their feet. 2. Thomas thinketh that they assumed a true body▪ sed non vera fuit comestura, but it was no true eating: but why should it seem more unlikely for them truly to eat, than to have true bodies? for there may be a true eating, 1. part. 4 51. art. 2. ad. 5. though the meat be not converted into the substance of the body, as our Saviour did eat after he was risen again. 3. Wherefore it is the so under opinion, that these Angels, as they were endued with true bodies for the time, so they did verily eat, as they did walk and speak and do other actions of the body truly: yet did they not eat of any necessity: but like as these bodies by the power of God assumed for the present, were again dissolved and turned to their first nature, so was the meat which they did eat. Calvin. QVEST. VII. The meaning of these words according to the time of life. Vers. 10. I will certainly come again, according to the time of life. 1. which cannot be understood of God, as if he should say, if I live, as Hierome: the immortal God would not so speak as a mortal man. Calvin. 2. Neither is it spoken of Sara, ut Genevens. 3. or of Abraham and Sarai, Chald. that life is certainly promised to them both: Luther. for seeing God before promised to give Abraham a son of Sarah, Gen. 17.16. he could not doubt, that Sarah should then be living. 4. neither is it referred to the child, that he should be borne alive. Annotat. of the great bible, for this was also promised before, Gen. 17.19. that God would make a covenant with Isaak, and his seed: there was no question, but that this child should have a perfect birth. 5. junius exposition is this, I will come unto thee, when this time shall revive again: that is, the same time twelvemonth: as it may be interpreted out of the former Chapter, 17.21. which Sarah shall bear unto thee, the next year at this season: and so in other places, this word to revive, as here applied to the time, is attributed unto things without life, 1 Chron. 11.9. joab is said to revive, that is, repair the rest of the City. 6. And if this were in the spring as some conjecture, and may be gathered by the heat of the time, v. 1. and shadow of the tree, and eating abroad, v. 8. the time of life, or living time, may fitly be applied to the spring, when all things seem to revive again: 7. But it is better understood of Isaak, that he should be borne according to the time of life, that is, after the usual and accustomed time of childbearing, that is, Isaak should now be conceived, and so by that time twelve month spoken of, Gen. 17.21. he should be borne: this to be the meaning, these reasons may persuade: 1. because it is like, that since the time when Isaak was promised after a twelve month, till now, Abraham had not known his wife, by reason of the soreness of his circumcision, and by Sarahs' words. v. 12. that she had no lust or desire that way. 2. further, seeing the Angel at the conception useth the very phrase and speech. Luke 1.37. of the Angel here, v. 14. that the type may answer to the body, the Angel is here a messenger of Isaaks extraordinary conception of an old woman, as there of Christ's miraculous conception of a Virgin. So than whereas the Angel, v. 13. maketh mention of two times, at the time appointed I will come unto thee according to the time of life: the time appointed is the time set, v. 17.21. which was that time twelvemonth: the time of life is from Isaaks conception to his birth. 8. But that is a mere fable of the Hebrews, that the Angel made a line upon the wall, to the which when the Sun came that time twelve month, Sarah should have a son. Mercer. QVEST. VII. Why Abraham is called old. Vers. 11. NOw Abraham and Sara were old, and it ceased to be with Sarah, after the manner of women, etc. 1. Philo noteth, that Abraham is the first that in Scripture is called an old man, though many before him, were much elder in years: and thinketh he was so called, propter canitiem virtutum, for his old age and growth in virtue. But that is not the meaning here: it is given as a reason, why Sarah doubted of a son, Perer. in 18. Gen. v. 21. Whether Abraham and Sarah vowed continency. because she was old and her Lord also. 2. Neither is Pererius collection sound, that because Sarah saith: shall I have lust? that Abraham and Sarah after the birth of Ishmael had consented to abstinence from matrimonial acts: for Abraham long after this had children by Keturah, which showeth that there was in Abraham moderate lust and desire: and Sarah, though her desire that way had been extinguished yet she was to be obedient: Sarah then only speaketh comparatively, that the heat and lust of youth was now abated in her. QVEST. VIII. Whether Abraham was simply unapt for generation. FUrther, 1. Some think that Abraham by reason of his great age, was simply unapt for generation in himself; but yet received a generative faculty from God to beget Isaak: sic Thomas Aquin. Contr. Abraham 37. years after by Keturah had six sons, Genes. 25. 2. therefore it is like than he was not simply unapt for generation: nor yet enabled by an extraordinary faculty; seeing also that many years after, some at 80. years of age and more had children, as Cato, and Massinissa. Plin. lib. 7. cap. 14. 2. Wherefore Augustine's opinion is more probable, that Abraham was not simply unapt for generation, August. qu. 35. super Genes. but not by Sara: for afterward by another wife he received children. 3. Whereas the Apostle saith, that Abraham's body was now dead, being almost an hundred year old. Rom. 4.19. this is spoken in respect of Abraham's own opinion, who was out of hope, to have children, he considered not his own body, saith S. Paul. Perer. And comparatively, because his body was now dead, being almost 100 year old, and much more unable, than before: and if in his younger years, he received no children by Sarah, much less hope was there now. Calvin. QVEST. IX. The reason of Sarahs' barrenness. TWo reasons are also given of Sarahs' barrenness: because she was old, and the monthly custom of women had left her: Sarah was now thirty years old, which may seem in those days, when they lived long (as Sarah attained to an 120. years, Gen. 23.1.) to be no sufficient reason of her not bearing: for than one of ninety years might be esteemed as one of 50. now, beyond which time women commonly bear not; though some have children after those years, as Cornelia bore Volusius Saturninus, at 60. years, Plin. lib. 7. c. 14. 2. Neither the staying of the monthly course, may be thought of itself a sufficient cause of Sarahs' barrenness; because as Aristotle writeth, some may conceive without them, though it be rare: lib. 7. the histor. animal. c. 2. 3. But yet considering that Sarah both in her young time, and while the custom of women continued with her was barren: she being now both old, and that use discontinued, must needs be much more. And therefore those both concurring in aged and barren Sarah, do make the work more miraculous, in that she now conceived. QVEST. X. Sarahs' laughter whether it argued her incredulity. Vers. 12. SArah laughed. 1. This laughter of Sarah can neither be altogether excused, as Ambrose maketh it a sign of a mystery, rather than an argument of incredulity. 2. Neither yet did Sarah directly detract from the credit of God's promise: for she did not yet know that they were Angels. 3. But of a womanly modesty she showed herself at the first incredulous, and being guilty of her infirmity, through fear denied it: but yet when she was rebuked, she stood not in defence thereof, neither replied, and was confirmed in her faith, and believed. August. 4. And herein God's mercy appeareth, that is contented to chastise Sarahs' incredulity, with a simple reprehension, whereas Zacharie for the like offence, was stricken dumb. Calvin. 8. 87. Shall I hide from Abraham? 1. Whereas the Septuag. read from Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puero, my child, Ambrose showeth, that Abraham, though old in years, is called a child, or youth: Lib. 1. de Abraham. c. 6. ob pueritia obsequium, because of cheerful obedience, and prompt and ready services, but we need not stand upon this note, seeing the word is not in the original: and yet it is usual in Scripture, by that word to understand servant. QVEST. XI. How a thing is said to be impossible. 2. LIkewise where the latin readeth, can I hide from Abraham? which in the original, standeth thus: shall I hide? Pererius observation, how diverse ways a thing is said to be impossible, or that cannot be, is impertinent: yet because there may be use elsewhere of this annotation, I will not omit it. 1. A thing is said to be impossible, when means and strength is denied, 1 Cor. 3.2. I gave you milk to drink, for ye could not, etc. 2. That which is seldom done, though it may be done, Matth. 5. A City set upon an hill cannot be hid. 3. That which is not fitting nor convenient, Matth. 9 The children of the bridegroom cannot mourn so long as the bridegroom is with them. 4. When a thing may be done, but against the will, Gen. 37. 4. The brethren of joseph could not speak peaceably to him. 5. That which cannot be done of man, or by any natural cause, though unto God not impossible, as to cause a Camel to go thorough the eye of a needle, Matth. 19.6. That which is simply impossible both in nature, and to God, as including a contradiction: as it is impossible God should lie: Heb. 6.7. That which is forbidden by a superior power: as the Angel saith to Lot, Gen. 19.22. I can do nothing, till thou be come thither. 8. That which is evil and unseemly, as joseph saith to his mistress, How can I do this great wickedness, and sin against God, Gen. 39.9. QVEST. XII. Wherefore the Lord imparted his counsel to Abraham concerning the destruction of Sodom. Vers. 18. seeing that Abraham shall be indeed a great nation, etc. Two reasons are given, why the Lord will not conceal from Abraham his counsel concerning the destruction of Sodom: first in regard of the dignity and privilege which the Lord had endued Abraham with: both carnal, in that he should be a father of a mighty people: and spiritual, because of him should come the Messiah: in whom all the nations of the earth should be blessed. 2. In respect of Abraham's diligence and duty in teaching and instructing his posterity after him. For this should seem to have been the godly practice of the fathers, to catechise their families and instruct them: concerning the creation of the world, transgression of man, destruction of the old world, God's providence, the Messiah to be revealed, everlasting life to come, and such like: Perer. 3. The Hebrews think, that because the Pentapolis, or valley of five Cities belonged unto Canaan, which was promised to Abraham, the Lord imparteth this matter. QVEST. XIII. Of the greatness of the sins of Sodom. Vers. 20. THe cry of Sodom is great, etc. 1. Four sins are noted in Scripture, to be crying sins: the sin of blood: Gen. 4.10. The sin of oppression, Exod. 2.23. The detaining of hirelings wages, jam. 5.4. The sin of uncleanness, as in this place: Perer. 2. By the cry of sin is here understood the impudence of sinners, Gregor. Peccatum cum voce est culpa in actione, peccatum cum clamore est culpa cum libertate, etc. Sin with a voice, is a fault in action, sin with a loud cry, is a licentious liberty, lib. 5. moral c. 7. 3. Their sin is said to be multiplied: 1. because of the continual custom of sinning. 2. The number of offenders. 3. The number of sins: as pride, fullness of bread, idleness contempt of the poor, Ezech. 16.49. Perer. 4. Their sin in the singular number is said to be increased, because, though they had many sins, yet there was one most notorious amongst them, the sin of uncleanness. Muscul. 5. The fruitfulness of the ground, pleasantness of the water, brought abundance: their abundance made them wanton. Philo. 6. And their sin was so much the greater, because not 15. years before, God had both chastised them by captivity, and again in mercy delivered them, yet they notwithstanding, neither regarding the mercies, nor judgements of God, went on in their sin. Luther. QVEST. XIV. Why the Lord punisheth and for what reason. Vers. 21. I Will go down and see. 1. It is a figurative speech: for God who filleth all things, neither goeth nor cometh: and he which knoweth all things, need no inquisition or search, to inform his knowledge. Perer. 2. God punisheth three ways. 1. for the most part God deferreth the punishment of sinners till the next world: that by his patience some may be brought to repentance: Why God deferreth his punishment for the most part till the next life. that men should think of another life and place of judgement beside this, that he might take trial of the faithfulness of his servants, that serve him obediently in faith, though presently they neither see punishment nor reward. 2. The Lord punisheth in this life, but after a long time, much patience and often warning: as the Israelites at he length, because of their sins were carried into captivity. 3. Sometime the Lord punisheth forth with, when the sin is dangerous and contagious, as Core, Dathan, and Abiron, were straightways punished for their rebellion. 3. God punisheth for three causes in this life: 1. for the correction and amendment of him that is punished. 2. for the preserving and maintaining of God's honour, that is contemned. 3. for the good example of others. QVEST. XV. How Abraham went on the way with the Angels, and how he stood before God. Vers. 22. ABraham stood before the Lord, and drew near, etc. Whereas Abraham is said, v. 16. to go out with the Angels toward Sodom: it was not to show them the way, as Rupertus: no● yet only to show his humanity unto them, who as he had entertained them friendly, so would bring them on the way kindly. Perer. the Hebrews also think he went a mile with them, to show his courtesy; but he did it rather to show his duty and reverence to the Angels. Calvin. for Abraham did not now think they were Prophets: but knew them to be Angels, not by their departure and going into heaven, as Augustine thinketh: but he discerned it before by their communication. 2. Abraham acknowledgeth the third Angel to be God: and therefore the other two only are called Angels. Genes. 19.1. jun. and prepareth himself to make intercession to God: as the Chalde readeth, he stood in prayer: some think, that the three Angels vanished away, and then God spoke to Abraham, some that this was a new vision, after the Angels were departed: some take this to be an Angel, who is called Jehovah, because the Lord spoke in him: Mercer. but by this means, Abraham should have committed Idolatry, in worshipping the Angel, because God spoke in him: therefore it is to be thought, that this third Angel was Christ: and whereas in the next Chapter, v. 18. Lot also saith, Lord: he speaketh not to the Angels, but turneth to God. 3. He draweth near unto God, both by his reverend approaching, and in his devout affections. Calvin. QVEST. XVI. Abraham's prayer not to be accused of temerity. Vers. 24. WIlt thou destroy and not spare the people for fifty righteous? etc. 1. It is evident that Abraham's intercession is specially intended for Sodom: whereof the Lord maketh specially mention, v. 20. yet his affection and pity was in like manner extended to the other Cities, that they might be spared according to the same rule. 2. Neither did Abraham dissemble his affection, as some think, as though he only made intercession for Lot his kinsman there dwelling, but he remembreth all other righteous men, that should be there found. Calvin. 3. Neither doth Abraham pray more in affection than judgement, as Pererius thinketh: because it is no unjust thing with God to chastise temporally the righteous with the wicked, as Ezekiel and Daniel were carried into captivity: for the same chastisement is to a diverse end, to the wicked and impenitent, a beginning of everlasting judgement, to the righteous, a correction for their amendment: neither was it necessary that for the deliverance of the just the whole City should be spared: How it standeth not with God's justice to punish the just and wicked together. for God could deliver the righteous, as Noah in the flood, and Lot in the families of Sodom, and destroy the rest: Abraham upon these reasons is not to be accused of temerity: because that from this place, the Apostle seemeth to derive that sentence, Rom. 3.6. else how shall God judge the world? 4. Wherefore concerning the first reason, I think rather with Vatablus, that Abraham urgeth not God's justice as in itself considered, but in the opinion of the infidels: who not knowing how the same punishment may sort out to diverse ends, would accuse God of injustice, if the righteous should have perished with the wicked: or with Calvin, that Abraham propoundeth to himself the destruction of Sodom, as a forerunner of everlasting judgement, and therefore prayeth that according to the rule of God's justice, the righteous might be exempted from it. 5. Neither doth Abraham entreat, that the City should altogether be untouched, and the wicked go unpunished, but that the righteous might be spared. Calvin. so he requesteth two things, the one, that the very place might be preserved, not utterly destroyed: if not, yet at the least that the righteous perish not. Marl. 6. Whereas God saith, v. 26. I will spare all the place, etc. He in his mercy granteth more than Abraham asked: that if there could have been so many righteous found, the City for their sakes should have been wholly delivered: which was an indulgence, which the Lord would have granted for this time, not to be a perpetual rule: for the Lord afterward by his Prophet threateneth, that if Noah, Daniel and job were among the people, they should only deliver their own souls: he would not spare the rest for their sakes: Esech. 14.16. Pererius. QVEST. XVII. Why Abraham beginneth at fifty and endeth at ten. FUrther, if it be asked, why Abraham beginneth with 50. and endeth at ten: and beginneth not rather here first. 1. We need not for answer hereunto, with Thomas Anglicus, pick out a mystery from the numbers: who by fifty, understandeth such as are perfectly righteous, and so by the other lesser numbers, the inferior order of just men: for the Scripture useth other proportions to set forth the degrees of righteous men, as an 100.60.30. Matth. 13.8. and if this were a good reason, Lot should have been none of the righteous persons, because he was under ten. 2. But the other conjecture of the same author is not to be refused: that Abraham will not be so bold, as at the first to entreat, that the City might be saved for ten sake, but descendeth by degrees. 3. Neither is Tostatus reason good, that Abraham is directed of God, No more just persons in Sodom than were delivered. to descend no lower than ten, because he knew that there were some just men under ten, for whose sake yet he would not spare the City: which just men he thinketh themselves were delivered: that God directed Abraham in his prayer is true; but not upon any such ground, for excepting Lot, his wife and two daughters, and other righteous men are mentioned to be delivered: nay the Scripture saith, all the inhabitants beside of the Cities were destroyed: Genes. 19.25. and so it is like, that all which died in the flames of the Cities, were partakers also of their sins. 4. Neither the 50. first named, are to be divided among the 5. Cities: 10. to be found in every City, as some of the Hebrews: neither yet in naming the 50. doth Abraham pray only for Sodom, as Aben Ezra: but though Sodom be specially mentioned because it was the mother City of the rest, in the which as the greatest City, this number was most like to be found, yet Abraham intendeth the benefit of all. Neither doth Abraham end in ten, because he thought there were so many righteous in Lot's house, he and his wife, his 4. daughters and their husbands: for Lot had but two daughters, and the same unmarried: and Abraham hath not respect so much to the safety of Lot's family, as the preservation of the whole City; neither yet because fewer than ten, as No with the rest, that made eight, could not deliver that generation: neither doth he stay at ten, as though God for a less number of just men will not spare a City: for as sometime for more than 5000. God will not suspend his judgements, as Samaria and Israel was not spared, though God had reserved to himself 7. thousand. 1 King. 19.18 so for fewer than ten, God sometime will show mercy, as he promised to spare Jerusalem, if but one righteous man could be found there. Ierem. 5.1. Mercer. 5. It is therefore more like that Abraham named no less proportion than ten, lest he should have been too bold with God: as also for this reason▪ because he must either have fallen ten more as in all the other numbers, (saving one) and then there should have been none at all: or else he should have descended by five, as in the second instance; which number of righteous persons wel●nie Abraham knew to be in Lot's house; even four, himself, his wife, and two daughters; whose lives being the whole sum of the righteous in Sodom, Abraham might think a sufficient redemption, though he entreated no●, for their cause also to have the rest saved. QVEST. XVIII. Why Abraham maketh no mention of Lot in his prayer. FRom hence also we may take the solution of another question, how it came to pass that Abraham maketh no mention in his prayer of Lot's deliverance, whom before by strong hand he had recovered from captivity, Genes. 14. 1. Some think that Abraham remembered Lot in his prayer, but Moses expresseth it not, making mention rather of that part of his prayer, which might more commend his charity in making request for strangers. Pererius. 2. Some think that Lot's deliverance was included in that general request, vers. 27. that God would not destroy the righteous with the wicked. Muscul. and therefore God is said to have remembered Abraham, when he sent out Lot, that is Abraham's intercession. Genes 19.29. Luther. 3. Some are of opinion, Genes. 22. that Abraham might have some special revelation of God's purpose for Lot. Calvin. But it is more like that Abraham relied upon God's general promise; I will bless them that bless thee: and therefore doubted not but that God had a blessing in store for Lot. junius. 4. Places of doctrine. 1. Doct. The wicked spared, because of the righteous. Vers. 26. I Will spare all the place for their sakes. God spareth the wicked because of the righteous, which either are allied in blood, as Cham was preserved for Noah's sake; or joined in cohabitation as Paul had all the souls given him that were in the same ship, Phil. lib. de execration. Act. 27. or when the righteous are moved in piety and commiseration toward them: as at samuel's request the Lord spared the people of Israel, 1 Sam. 12.19. Muscul. therefore, sapiens est stulti redemptio, a wise man is a redemption for a fool: and as a Physician, that healeth common diseases: as a valiant man, that is a defence and muniment to the common wealth: Philo. so in foreign stories the like Princely mind is recorded to have been in Augustus Caesar, who having overcome Antony, and taken the City of Alexandria, when the Citizens expected nothing else but present destruction, the Emperor proclaimed publicly that he did pardon their rebellion for Arius sake, a Philosopher of that City, whom he used familiarly. Perer. ex Plutarch, in M. Anton. 2. Doct. Of the diverse kinds of intercession and mediation. Vers. 23. ABraham drew near, and said; Philo noteth three kinds of intercession & mediation with God. 1. God's own goodness and merciful clemency: as our Saviour saith, my father himself loveth you, john 16.27. 2. The intercession and request of the righteous: as S. james saith, the prayer of faith shall save the sick: c. 5.15. 3. The repentance and true humility of the offender, that craveth pardon: as the prodigal child upon his submission was received to favour. Luke 15. 4 But he omitteth the principal intercession of all, whereupon the rest are grounded, of the which he was ignorant; the most effectual and all sufficient mediation of our blessed Saviour Christ Jesus: according as the Apostle saith, If any man sin, we have an advocate with the father, jesus Christ the righteous, 1 joh. 2.1. 3. Doct. How Abraham calleth himself dust and ashes. Vers. 27. I Am but dust and ashes. Man may be four ways compared: 1. with the bruit beasts and plants, in respect of whom man is of a most excellent workmanship, being created according to Gods own image. 2. with the stars and celestial bodies, unto whom man is inferior in regard of his terrene constitution, but superior in his soul. 3. with the Angels, to whom man in the substance of his soul, is but a little inferior, as it is in the Psalm, 8. Thou hast made him a little lower than the Angels. 4. But if man be compared with the omnipotent and eternal God, he is but as dust and ashes before him, and indeed as nothing: as the Prophet saith, Behold the nations are as a drop of a bucket, and as the dust of the balance: all nations are before him as nothing, and they are counted to him less than nothing and vanity, Isa. 40.15.17. therefore, Gregory saith well, Sancti quanto magis interna divinitatis conspiciunt, tanto magis se nihil esse cognoscunt, etc. the Saints, the more they consider the divine nature of God, Lib. 18. M●ral. so much the more they acknowledge themselves to be nothing. 5. Places of confutation. 1. Confut. Angels are not to be adored or worshipped. Vers. 2. He bowed himself to the ground. From hence it cannot be concluded, that Angels are to be adored and worshipped, as the vulgar latin readeth: for Abraham supposed these to be men and not Angels, and therefore it is but a civil kind of reverence, which he giveth unto them: otherwise though Abraham should have forgotten himself, in yielding unto them adoration, yet would not they have accepted it: as the Angel forbiddeth john to worship him, Revel. 22.8. Thomas Aquinas answer, that john would have given unto the Angel, the divine and highest kind of worship due unto God, and therefore was forbidden, is insufficient: for this were to make so great an Apostle ignorant, what duty was only to be yielded to God: and it is misliked by Pererius, one of that side. And whereas he findeth out an other shift, that this adoration exhibited by john was not unlawful, but inconvenient to be done in respect of the great excellency, to the which man, was now advanced by Christ: this is as slender an answer as the other: for in that the Angel forbiddeth john to worship him, because he was his fellow servant; it showeth that it was not only inconvenient, but unlawful also for one servant to worship another. john then adoreth the Angel, not of ignorance, but of forgetfulness, being in an ecstasis of mind, and ravished with the glory of the Angel: for if the Apostle had not forgotten himself, he would not twice have failed herein, Apoc. 19.10.23.9. 2. Confut. The foresight of our obedience not the cause of the increase of grace. Vers. 19 I Know him, that he will command his sons, etc. Pererius here noteth, that God foreseeing Abraham's godliness and obedience, doth bestow upon him these great benefits, among the which was this revealing of his council concerning Sodom: whereas the only reason, as Vatablus well noteth, why the Lord doth accumulate and multiply his graces upon his servants, is his own fatherly love toward them: who having once made choice of them, doth for ever love them: for what else doth the Lord here make mention of, but his own graces vouchsafed to Abraham? it was not then any merit in Abraham, that procured this increase of graces, but God's favour: who leaveth not his, but addeth graces upon graces, till he have accomplished their salvation. Calvin. 3. Confut. Chrysost. Error of freewill. Hom. 44. in Gen HEre further may be noted Chrysostom's error: who saith that Abraham, ex seipso, & scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit: of himself and his natural knowledge did attain to such an high degree of virtue. Pererius would thus excuse Chrysostome, that by saying, of himself, etc. he excludeth all external helps by the instruction of other, and not the secret revelation, of God's spirit and supernatural gift of faith. If Chrysostome could be so handsomely expounded, for mine own part, I would be glad: but who seeth not, that his words carry another sense? for the scripture useth, to set these two one against another, by grace, and of ourselves: Eph. 2.8. By grace are ye saved through faith, not of yourselves; if Abraham then was made righteous of himself, it was not by grace. The Scripture also showeth, that God first called Abraham from his idolatrous country, before he did yet any commendable work, Hom. 12. in 4. l. ad Corinth. Gen▪ 12.1. Wherefore all Abraham's righteousness depended upon the calling of God, as Chrysostome in another place hath this sound saying, quamvis fidem adducas, à vocatione eam accepisti: what though thou hast faith, thou hast received it from thy calling. 4. Confut. There is no preparation in a man's nature, to his calling. Vers. 19 THat the Lord may bring upon Abraham, etc. Hence Chrysostome noteth, that Abraham, primum in omnibus virtutis suae dedit specimen, & sic divinum meruit praesidium; did first show every where an example of virtue, and so merited the divine assistance. Pererius two ways would justify Chrysostome: 1. he saith, he speaketh not of merit of condignity, but of a sufficient and fit preparation only unto grace. 2. or he meaneth not that Abraham merited the first grace of justification, but only the amplification or increase of it, Perer. in 18. Genes. disput. Contra. 1. It is God's mercy and love, which first calleth us, before we can be any way prepared thereunto: there is no fitness, aptness, or congruity in our nature, but all is of grace: so Moses saith, because the Lord loved thy fathers, therefore he chose their seed after them. Deut. 4.37. God's love was the first motive for the choice and calling of Abraham. Ins●, 24.2. And again, seeing Terah Abraham's father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way before the Lord called him: what preparation could there be in Abraham, Neither first, nor second grace merited. or provocation to his calling? 2. Neither was the beginning only of God's favour toward Abraham of grace, the increase thereof by merit: for jacob being of Abraham's faith confesseth, that he was not worthy, or less, than the least of God's mercy, Gen. 32.10. he confesseth that none of God's graces, neither first or last, were conferred upon him, for his worthiness: therefore Calvin well noteth, that this word, that, consequentiam magis notat, quam causam, doth note rather a consequence, than a cause. Where the Lord findeth his servants faithful and obedient, he will increase them with further graces, not merited by their obedience, but added in mercy according to the gracious promise of God, that vouchsafeth of his fatherly goodness so to crown the faithful service of his children. For otherwise if our service and obedience be weighed in itself, it deserveth nothing: as our Saviour saith, When we have done all things which are commanded, we must say we are unprofitable servants: we have dine that which was our duty to do. Luke 17.10. Moral observations. 1. Moral. The commendation of hospitality. Vers. 2. HE ran to meet them from the tent door. Ambrose here well noteth, non otiosus sedit Abraham in ostio tabernaculi, etc. Abraham did not sit idly in the door of his tabernacle, said long aspicit, nec aspexisse contentus, concurrit obviam: festin● vit occurrere, quia non satis est recte facere, nisi etiam maturei, quod facias. But he spieth a great way off, neither was he content to espy, but went to meet them; Lib. 1. de Abrah. cap. 5. he made haste to meet them; because it is not enough to do well, unless thou speedily dispatch that thou dost. Abraham therefore is commended for his hospitality: and thus is he rewarded: whereas he thought he entertained men, he received Angels as the Apostle noteth, Heb. 13.1. and Ambrose saith, qui scis an Deum suscipias, cum hospitem putas: how knowest thou, whether thou receive God, whom thou takest to be a stranger? But now adays, men are so far off from hasting to meet strangers, to invite them home, that many of the poor members of Christ with begging and entreating, can hardly find entertainment. 2. Moral. Against curious building and careless hospitality. Vers. 6. ABraham made haste into the tent to Sarah, etc. Abraham is not curious in his dwelling, but courteous in entertaining of strangers: much unlike is the practice of these days: great men delight to build great houses, but keep no hospitality: Abraham chose, contenteth himself to dwell in a tent, yet his doors are open to strangers. This example of Abraham shall condemn the curiosity of this age in trimming their houses, and their carelessness in entertaining strangers. 3. Moral. Women must learn to keep their own houses. BEside, in that Sara kept in her tent, the property of a modest matron is expressed, which keepeth herself at home, and loveth her own house; by which example such gossips and busy bodies are reproved that use to go from house to house, giving themselves to idleness and prattling: as the Apostle describeth them, 1 Tim. 5.13. 4. Moral. Against curiosity in diet. Vers. 7. Taken a tender and good calf: here is a pattern of frugality: Abraham prepareth for his guests, no wine, curious fare or dainty dishes, but wholesome country fare, as cakes, butter, milk, veal, and such like: curiosity then and niceness, superfluity and excess in feasts and banquets is not commendable. Perer. as the Apostle saith, Be not drunk with wine, wherein is excess, Eph. 5.15. 5. Moral. Against curiosity of the ear. Vers. 10. SAarah heard in the tent door: Sara being otherwise a most modest matron, yet showeth her infirmity and curiosity, in listening behind the door, what the Angels said to Abraham: which is a fault very much incident to that sex, to be harkening and giving ear to hear things to which they are not called unto. The Preacher giveth a caveat against such curiosity of the ear. Eccl. 7.23. Give not thine heart to all the words that men spoke, etc. Muscul. 6. Moral. Against marriage for lust in old persons. Vers. 12. AFter I am old, shall I have lust? Sarah thought it a shame for her in her old age to give herself to the sport and pleasure of youth: hereby the dotage of aged persons is reproved, which do provoke their decayed and dead bodies to lust again, and do revive their abated heat by unequal and unseemly marriages. Perer. Hereunto agreeth the counsel of the Apostle, that wisheth younger widows to marry, but such to be chosen as were not under sixty year old, 1 Tim. 5.10. supposing such to have not such need of marriage. 7. Moral. The duty of wives to their husbands. Vers. 12. ANd my Lord also. Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands, as Sarah was to Abraham, calling him Lord or master, 1 Pet. 3.6. 8. Moral. Sin must not be excused but acknowledged. Vers. 15. SArah denied, etc. Though Sarah showed her infirmity in her denial, yet being convinced, she by silence yieldeth, she in obstinacy replieth not to justify her sin: so likewise Peter after he had denied Christ, did not double his sin by defending it, but diminish it by lamenting for it▪ Musculus. 9 Moral. God's love appeareth in revealing his will to his servants. Vers. 17. SHall I hide from Abraham that thing which I do? etc. Like as a true friend will impart and reveal his secrets to his friend: so the Lord herein showeth his love to Abraham, in vouchsafing to reveal unto him his counsel. So our Saviour saith to his Disciples: Henceforth call I you not servants, for the servant knoweth not what his master doth, but I have called you friends, for all things that I have heard of my father, have I made known to you. john 15.15. Even so also are the faithful bound to propagate the knowledge of the truth, as Abraham is commended, because he would teach his sons, and his household after him to walk in the fear of the Lord, Calvin. 10. Moral. Examination must go before judgement. Vers. 21. I Will go down and see, etc. The Lord which knoweth all things, needed not to have searched or examined the truth, before he proceedeth to punishment: But this is for our example, as Gregory noteth: ne mala hominum ante presumamus credere, quam probare: that we presume not to give credit to the report of men's sins, before we have proved. Thus the Lord did in punishing the old world, and in confounding the languages, Gen. 11. first take trial and knowledge of the transgression, before he inflicted punishment: which is a pattern for Judges, to proceed maturely and gravely to sentence, after due examination and searching out of the cause: as job saith, when I knew not the cause I did search it out. job 29.16. 11. Moral. The efficacy of the prayers of the Saints. Vers. 29. ANd he yet spoke to him again. 1. Here appeareth the great liberty of speech, and boldness of the Saints in their prayers: Abraham reneweth his requests 9 times. 2. We see also the goodness of God, that cannot withstand the requests of his servants, nor be offended with their importunity. Muscul. So Moses, when God had purposed to destroy Israel, did strive in his prayers, and obtained favour by his importunity. 3. If God so patiently heard Abraham praying for wicked Sodom, much more graciously will he receive the supplications of the faithful for his Church. Calvin. CHAP. XIX. 1. The Method. THis Chapter intreateth of such things as happened to Sodom, and of such matters as concern Lot. Three things are declared touching Lot, his hospitality in receiving the Angels, vers. 1, 2, 3. his deliverance out of Sodom, which containeth: 1. the warning which Lot gave to his kindred, and their refusal, vers. 12, 13, 14. 2. The mercy of God in hastening and pulling Lot out of the City, 15, 16, 17. 3. The request of Lot concerning Zoar, vers. 19 to vers. 23. 4. The judgement upon Lot's wife, vers. 26. Thirdly, concerning Lot is expressed, the incestuous practice of his daughters, and the fruit and issue thereof, 31. to the end. Concerning Sodom, first their sin and iniquity is set forth: where, 1. we have their ungodly attempt against the young men in Lot's house, vers. 4, 5. 2. Lot's pacification with their outrage, vers. 5. to 10. 3. The punishment of blindness upon the Sodomites, vers. 11. Secondly, the overthrow and destruction of Sodom is described. 1. the cause God reigned from heaven's 2▪ The manner, fire and brimstone. 3. The lamentable effect, the Cities were overthrown. 2. The diverse readings. H.c. v. 1. Lot sit in the ga●es of the City. H. gates of Sodom. caet. worshipped with his face to the ground. H. S. C. bowed himself with his face. T.P.G.B. heb. Shacah: to bow or humble the body. S.c. S.H. de. T.G.r. S.B. mut. temp. T.G. S. det. T.G.r. v. 6. that we may company with them. S. know them, caet. v. 9 he came in as a stranger. H. came in to dwell. H. one came to sojourn, C. P. he came alone as a stranger. G. he came as one to sojourn. B. this man but one came to sojourn. T. heb. eechad. one. v. 14. which married his daughters. S.B.P. which were to marry his daughters. H.T.G.C. v. 15. in the punishment of the City. T.G. sin of the City. sic heb. gnaven. v. 16. and set them without the City. Sept. have not this clause, as the rest have. v. 17. lest I be overtaken. S. lest I perish. caet. v. 19 I cannot be saved in the mountain. S.C.H.B. I cannot escape to the mountain. P. T. G. heb. malat. to escape: so it is taken, v. 17. escape to the mountain. T. c. v 20. is it not a little one? meaning, City, cater. is not res perixigna, a small matter, I. which I ask. T. it seemeth rather to be referred to the City. segnai little, whereof the City was called tsegnar, or Zoar. S. ad. my soul shall live because of thee. S. my soul shall live. caeter. v. 21. I have admired thy face in this word. S. I have received thy face in this thing; caet. nasah. to receive. T. interp. T. inter. I have respect of thee, or unto thee. v. 26. his wife looked backward. S. looked behind her. H. C. Lot's wife behind him: G. or following him looked back: T.G.r. S.c. S.H. ad. B. his wife looked back behind him: P.T. sic heb. for Lot went after his wife, to set her forwards. 28. flame arised: S. sparks: H. smoke: cae. chit●r: smoke. v. 33. he knew not when he slept and when he rose: S. when he lay down and rose up: c●t. 38. Called his name Ammon, the son of my son in law. S. Ammon. 1. the son of my people: H. called him the son of my people: C. called him Ben Ammi: c●t. sic heb. The explanation of doubts. QVEST. I. Why Lot sat in the gate of the City. Vers. 1. Let sat at the gate of the City, etc. 1. Neither as a Judge, because he sat in the gate, which was the place of judgement. 2. Neither to meet his shepherds with their flocks. 3. But Let there sat as Abraham in his tent door, to take occasion to entertain strangers, as also knowing the wicked use of the City, to preserve them from their rage and violence. Calvin. QVEST. II. Of the 2. Angels that came in the evening. Vers. 1. IN the evening came two Angels. These two were not the son and the holy Ghost, as some think, and that God the father stayed still with Abraham: but they were, as they are called Angels. 2. They are two, nor for that one had commission to destroy Sodom, the other to deliver Lot, or as though one Angel had not sufficed for this business; but they were both joined in commission, as it pleased God. 3. These were Angels and not Prophets: which are also called men, because they were Angels in nature, and men in their habit. 4. They stayed not 5. hours in the way, as the Hebrews think, but Sodom was of such distance from Abraham's tent, that the journey might well ask 5. or 6. hours. 5. They came about eventide to Lot, at noon and in the clear day to Abraham: they were to him messengers of joy, but now Ministers of judgement. 6. Lot bowed himself upon his face aphim, his nose touched the ground: which is not added here and not before concerning Abraham's obeisance, as though Abraham being the more worthy person, would not bow so low, as Rabbi Carus: but it is added, ex abundanti: Mercerus. QVEST. III. Of Lots inviting of the Angels into his house. Vers. 2. SEemy Lords. 1. It is but a curious observation: that adonai is here written with patach, as being but a civil salutation, and before, c. 18.3. with camets as being then properly spoken of God: for neither did Abraham know them at the first to be Angels, nor yet is the word in most copies there written with cametz. 2. Neither doth Lot say turn aside into my house, as by the postern or privy gate, for fear of the Sodomites, as Rasi, for their going in was well known unto them. 3. It is also a curious note, that Lot would have them first go in, and then wash, that they might not be seen washing in the streets. 4. Neither do the Angels at the first refuse, that Lot might not come in danger for lodging of strangers, which was publicly forbidden, as some think, in Sodom: But they civilly refused, to make trial of Lot's humanity, as for the same cause our Saviour did the like, to make his two Disciples more earnest. Luke 24. Mercer. QVEST. IU. Whether the children and all the people of Sodom came together. Vers. 4. FRom the young to the old; all the people from all places: 1. Not such children only as were of discretion came together, Cajetan: but even the youth of the City corrupt by the evil example of the rest, flocked together with the rest: Calvin: as we see that children, where an unruly company is assembled, do run on heaps. 2. Neither as Lyranus and Tostatus, is it an hyperbolical speech that all the people came together: but it is most like, that this was a general concourse of the whole City, all besetting Lots house, some nearer, some further off. Pererius. 3. Some think that the Sodomites would admit no strangers to come in among them, and therefore they were so earnest against these young men: for whereas there are 4. properties among men, 1. mine is mine, thine is thine, 2. mine is thine, and thine is mine, 3. mine is mine, and thine is mine, 4. mine is thine, and thine is thine: the 1. of natural men, the 2. of populare, the 3. of cruel men, the 4. of godly: the Sodomites were of the first and third rank being unmerciful to others, all having to themselves. Mercer. QVEST. V. Of the beastly and immoderate lust of the Sodomites. Vers. 5. BRing them to us, that we may know them, etc. 1. Their meaning is not that they would know what guests he had received into his house. 2. Neither did they by a mannerly term conceal their vile lust. Calvin. 3. But they were come to that impudence that they were not ashamed publicly to proclaim their wickedness: but the Scripture setteth down an unhonest thing by an hohonest name. 4. And this seemeth to have been extraordinary, and not usual thus to beset Lot's house, both because these two young men, were of excellent and Angelical beauty and favour, which kindled their filthy lust: and God so disposing, that before their destruction they should come to the height of sin. QVEST. VI Why Lot stayed in Sodom so wicked a place. NOw whereas it may be questioned, why Lot would stay in such a wicked City, the answer is. 1. That by this occasion a trial might be had of the horrible wickedness of the Sodomites. 2. And that God's mercy might appear in Lot's deliverance. 3. Chrysostome addeth further: that Lot stayed, ut ●icut optimus medicus morbos eorum emendaret, that as a good Physician he might cure their diseases: and though he saw that he little prevailed, yet he was not to give over, as a good Physician though he cure not, nihil de arte sua, Chrys. hom. in Gen. c. 43. vel officio praetermittit, he doth omit nothing of his art or duty. QVEST. VII. Whether Lot offended in offering his daughters. Vers. 8. BEhold now I have two daughters: This fact of Lots, in offering his daughters to the rage of the Sodomites is diversely excused. 1. Ambrose reason is, minus erat secundum naturam coire, quam adversus naturam delinquere: it was a less fault to company with his daughter, according to nature, than with the young men against nature: and so according to that saying, of two evils the lesse is to be chosen; Lib. 1. de Abraham. c. 6. which rule indeed holdeth in such evils, as are punishments, but not in such evils as are sins: in corporal things, not in spiritual: no evil or sin is to be admitted at all: neither is it commendable before God to escape a greater sin by doing a less: there is no such necessity, that a man should commit sin; he ought rather to dye than to sin. If he be blessed that condemneth not himself, in the thing he alloweth, Of two evils the lesse to be chosen, wherein it holdeth. Rom. 14.22. than he is not blessed, that alloweth a sinful thing in act, which he condemneth in judgement. 2. Chrysostom's excuse is, that Lot did it, ut servaret hospitib. honorem: that he might preserve his guests from shame and violence. But for this Saint Paul hath given us a rule, not to do evil, that good may come thereof, Rom. 3.8.3. Augustine maketh this supposition, though he allow it not; noverat ●as non peccare, si in ipsis fieret, quod in vita fieri in se sustinebant: he knew that his daughters should not sin, if they were forced to endure that, which was against their wills: and therefore his daughters not sinning, he sinned not. But Augustine himself doth very well answer this objection, that if the maidens had consented to the Sodomites, Cont. Mendac. c. 9 facient cum Sodomitis te authore nequitiam: thou shouldest be the author of their sin, if not patientur a Sodomitis te authore violentiam: thou art the author of this violence. 1. It was uncertain, whether they might have been drawn to consent. 2. yet was it a sin in Lot to prostitute his daughters, especially being betrothed to others, as it may appear, v. 14. 4. Cajetan thinketh, that Lot did not offer his daughters with any purpose to put off one sin with another, but useth an hyperbolical kind of submission, thinking thereby to appease their rage; some add further, that Lot knew, they would not desire his daughters, being espoused already to some great men of the City; ex Calvin. But this had been too great presumption in Lot, and tempting of God, to make such an offer to so unruly a multitude, hoping that it would not be taken. 5. Some think, that though a man in himself is not to do a less evil to avoid a greater, yet it is lawful, when we see another obstinately set to commit a great wickedness, to mollify his mind with a persuasion or insinuation to a less evil, Whether a less evil may be persuaded to avoid a greater. Hom. 27. ad popul. Antioch. as Chrysostome would have those that are accustomed to swear, rather to swear by their own head, than by God: Gregory resembleth it thus: qui murorum undique ambitu clauditur ne fugiat, ibi se in fugam praecipitet, ubi brevior murus invenitur: he that is shut up within the wall, that he cannot fly, let him escape that way where the wall is lowest. Contra. 1. This is a good rule, where we are persuaders only from evil, and not actors ourselves of evil; for Augustine's rule is good, peccare omnino non debemus, ne alij gravius peccent: we must not sin at all, lest other sin more; If Lot had persuaded them rather to have gone to the maids of the town, and let the young men alone, it had been more tolerable, than to prostitute his own daughters. 2. Though in itself it be a greater sin, to abuse men unto lust, than women, yet was it a greater fault for Lot to be the author and counsellor of this attempt against his daughters, than to suffer his guests to be abused. 6. Wherefore this fact of Lot cannot be justified, no more than that of the Ephrathite, jud. 19.24. though it may be somewhat qualified: 1. in respect of Lots good charitable affection to use all means to preserve his guests from violence. 2. in regard of those times, when knowledge was not so ripe, nor it might be this point so well cleared to Lot's judgement, whether a less evil might not be admitted, that a greater be avoided. 3. Lot, as Augustine well conjectureth, did it animo perturbato, with a troubled mind, and of a sudden, and therefore not so well advised. 4. If any shall urge S. Peter's words, 2. epist. 3.7. And delivered just Lot vexed with the unclean conversation of the wicked; and hence conclude that Lot was herein blameless: he shall not so reason well: for though generally Let be called a just man, yet it followeth not, that every particular act of his was just: for then his incest with his two daughters would find defence. QVEST. VIII. With what kind of blindness the Sodomites were smitten. Vers. 11. THey smote the men with blindness, etc. that they were weary in seeking the door, etc. 1. Chrysostome noteth, non tantum excoecati sed viribus dissoluti, etc. they were not only blinded, but their strength failed: this also may well be conjectured, yet the word beareth not that sense, but only that they were weary in seeking the door, so Laah signifieth. 2. one Ribera, as Pererius noteth, would have it understood, not of Lot's door, but that every man returning was weary in seeking his own door: because it is said, Wisd. 19.16. Every one being compassed with darkness, sought the entrance of his door: which words are uttered of the darkness of the Egyptians, not of the blindness of the Sodomites: and it is evident by the text, that the Sodomites sought to find that door, which the Angels pulled in Lot by. 3. This blindness, was neither an utter deprivation of their sight, for then as Augustine saith, they would rather have sought them guides to have led them, than laboured to find the door: neither was it an obscuring of their sight concerning the object of the door only, as Perer. neither was it a blindness procured by any natural means, as by the obscuring the object, darkening the air, or weakening the sight, as Pererius imagineth: but it was a miraculous and immediate work: they smote the men with blindness; they smote not the medium or the object: but their sight was generally blind, that they had no discerning of one thing from another: as the Aramites were blinded, that they could neither discern Elisha the prophet, the way, nor the City. Calvin. so that both their discerning and seeing faculty, both inward and outward sense were dazzled, and therefore the word sanuere, is put in the plural number, San●erim: they were then as it were sand blind, which word may very well be derived from the Hebrew: so is the property of such, not to descry or discern things of any distance from them. QVEST. IX. Lot had only two daughters, no other children. Vers. 14. Let went and spoke to his sons in law, etc. 1. These were the men unto whom Lot's daughters were espoused, not already married, as some of the Hebrews think, and Mercerus, that Lot beside the two Virgins, had two other daughters married: but it may appear that Lot had no more sons or daughters, but only two: because when the Angel had bid him bring out his sons in law, his sons and daughters, he only spoke to his sons in law: therefore sons he had none, nor other daughters to speak unto, but those two which were with him. 2. It is evident also, that only Lot, his wife, Only four persons escaped from Sodom. and two daughters were delivered out of the flames of Sodom: 1. that it might appear, that there were no more righteous persons in Sodom, so that the number of ten last mentioned by Abraham, could not be made up. 2. If any other had escaped, if men, Lots daughters would rather have practised with them than their father, if women, they would have enticed them to do the like as they did. As for the wine, which they drunk, they might either carry it themselves, or upon beasts, there was no such necessary use of servants in that behalf: or which is most like, they brought it with them from Zoar. Mercer. QVEST. X. Why Lot is willed to speak to those that would not hear him. Vers. 14. HE seemed, as though he had mocked. It will be here questioned, why the Lord willeth such to be warned, whom he knew would despise their calling. The answer is ready, God notwithstanding would have them to be called, that they might be more inexcusable, and his judgements appear to be most just: like as he hath appointed the Gospel to be preached to all the world, yet many are called and few chosen, as our Saviour saith, Mat. 20.16. ex Calvin. QVEST. XI. Why Lot and the rest are forbidden to look back. Vers. 17. Look not behind thee. The Lord forbade Lot, and likewise the rest with him, to look behind them, not either because of the Angel that destroyed Sodom, or for that it was dangerous to look into the infected air, as the Hebr. but for these reasons: 1. to try their obedience, as he did adam's in prohibiting the eating of an apple. 2. to show hereby the indignity of that place, that was not worthy by any honest man to be looked upon. 3. to stay Lot's curiosity, that he should not too narrowly look into God's judgements, or gaze upon his works. Perer. 4. as also for more speed sake, as the Apostles were likewise forbidden to salute any by the way. jun. 5. that Lots desire and affection might be sequestered from the pleasures and wealth of the City. Calvin. QVEST. XII. How Lots wife looked behind him. Vers. 26. HIs wife looked back behind him. 1. not behind herself, as the Latin readeth: 2. neither yet being behind Lot, dragging after him, did she look back, as Cajetan in c. 19 Genes. & Mercer. 3. neither did she look behind upon Lot, that she might come after him. Calvin. for than she had not broken the Angel's charge. 4. but she looked toward Sodom behind and beyond her husband. jun. QVEST. XIII. Why God so severely punished Lots wife. SHe was turned into a pillar of Salt. God showed this example of severity upon Lot's wife, 1. for her disobedience. 2. her incredulity, in not giving credit to God's word. 3. her curiosity in desiring to see the City burning. 4. her foolishness in pitying the ruin of her country, kindred, and people. 5. her affection seemed yet to be addicted to the pleasures of Sodom, and therefore our Saviour giveth a caveat hereof, Remember Lot's wife, Luke 17.32. that we for saving and loving of this life, lose not the next. Perer. Calvin. QVEST. XIV. What pillar of Salt Lot's wife was turned into. PIllar of Salt. 1. Not because Lot's wife perished in the fire of brimstone mingled with salt, as it is Deut. 29.23. as Aben Ezra: for it might as well be said a pillar of brimstone. 2. neither is it so called only because it was a durable pillar: as an everlasting covenant is called a covenant of salt. Numb. 18.19. for salt hath a property to preserve things from corruption and decaying. 3. Neither was she turned into a pillar of salt, because she refused to bring the guests salt the day before, as some of the Hebrews dream. 4. Neither yet is it an allegory, to signify such to be as senseless pillars, which divert their affections from spiritual to earthly and sensual things: as Philo applieth it. 5. But hereby is signified, that she both was turned into a pillar of material salt, and that also durable and of long continuance, which josephus saith, remained to be seen in his time, B●rchardus long after maketh mention of it in his description of the holy land: and the Thargum Hierosolymit. saith, that it is duratura usque ad tempus resurrectionis, August lib. 16. the deciv. dei. c. 30. to continue till the resurrection: but God would have that monument, ut praestet fidelibus condimentum, etc. that it might be a seasoning to faithful men to take heed of backsliding, as Augustine noteth. QVEST. XV. What became of Lot's wife. FUrther, 1. Neither must it be supposed that her soul, but her body only was turned into a pillar of salt. Calvin. 2. And the Lord might have mercy upon her soul, though this chastisement was showed upon her body. 3. And it is most like that this miracle was done before Lot came to Zoar: neither is it to be thought, that Lot and his two daughters went before, and his wife stayed behind in the field to look back, as Cajetan thinketh: but it was done in Lot's sight and presence, for the better example sake, before they entered into Zoar: In what place Lot's wife was turned into a pillar of Salt. for when Lot departed out of Zoar, mention is made only of him and his two daughters. And they which have traveled that country do testify, that this pillar was to be seen between Segor and the dead Sea, where Sodom and Gomorrha stood. Perer. ex Borchard. QVEST. XVI. Why Lot refuseth to go to the mountains. Vers. 20. SEe now this City hereby, etc. 1. Neither was this done in mystery, that Let refused the mountain to dwell in Zoar, to signify, as Gregory collecteth, that a low, humble, and mean life, is to be preferred before high places. 2. neither did Lot refuse the high places, because of the craggy rocks and steep hills, which are to be seen in the mountains of Engaddi: 3. But Let himself giveth two reasons, why he preferreth Zoar before the mountains: one in respect of himself, because the City was hard by, and he might sooner escape thither, than to the mountain: the other in behalf of the City, he intreateth for it, because it was but a little one, and not likely to be so wicked, as the more populous Cities QVEST. XVII. How the Lord saith, I can do nothing. Vers. 22. I Can do nothing, etc. 1. Some apply this to the Angels, which could not exceed God's commission. Muscul. 2. Some to Christ in respect of his humanity to be assumed. 3. But it is better understood of Christ as he is God; neither doth this restrain the power of God, which is no otherwise executed, but according to his will: he cannot, because he will not, neither can change his decree concerning the saving and delivering of Lot: as in the like phrase of speech, it is said in the Gospel, that Christ could do no great works in his own country, because of their unbelief. Mark. 6.5. for like as the Lord promiseth and purposeth a blessing to the faithful, as here deliverance to Lot, so he hath decreed to withhold it from unbelievers. 4. The Hebrews do here but trifle, that the Angel is here deprived of his power, because he did arrogate it to himself, v. 13. and that they were deprived of their ministry: 138. years, till Jacob's ladder. QVEST. XVIII. Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor, as the Latin and Septuagint read. Qu. 6. in Gen. 2. Theodoret also is deceived, that saith Segor signifieth the opening of the earth, because the earth swallowed up the inhabitants of this City: for that is the signification of Bela, which was before the name of the place, Gen. 14.2. derived of the word balaug, to swallow or devour. 3. The right etymology then of the word is here given by Lot, because it was tsegnar, a little one. 4. This was an happy change, not only of the name, but of the condition and state of the City: before it had the name of destruction, but now it is called little, that it might put them in mind of God's mercy in sparing of the City for that time at Lot's request. Muscul. QVEST. XIX. How the Lord reigned from the Lord. Vers. 24. THe Lord reigned brimstone and fire from the Lord out of heaven, etc. 1. This is not all one, to say the Lord reigned fire from himself, as Vatablu●, Oleaster, with others: that note this to be a phrase of the Hebrews, to put nouns for pronownes': as Gen. 4. Lamech saith, hear o ye wives of Lamech for my wives: 2. Neither doth it only signify, that this was an extraordinary and miraculous rain, caused by the Lord himself, beside the course of natural causes: as Cajetan. 3. But this place was well urged by the fathers, Socrates lib. 2. c 30. Siriniens. c. 16. to prove the eternity of Christ: that the Lord Christ, to whom the father hath committed all judgement, did rain from Jehovah his father. Thus the fathers applied this text. justinus, Tertullian, Cyprian, Epiphanias, Cyril, with others. Thus Marcus Arethusus, in the Syrinian Council did godlily interpret this place against the heresy of Photinus, that held Christ not to have been before his mother. 4. For thus the Lord hath tempered the Scriptures, that beside the literal sense, in diverse places of the old testament, the mystery of the Trinity is insinuated: Gen. as Let us make man: Psal. 1. This day have I begotten thee: which the Jews understand literally; the first they say is but a phrase of speech: the second uttered of David. But to our understanding, the mystery of the Trinity is here revealed. QVEST. XX. Of the rain of fire and brimstone, the beginning and manner thereof. Reigned brimstone and fire. 1. This was a miraculous and extraordinary rain, wherein fell together fire and brimstone, as a fit matter to disperse the fire, and salt also: as it may be gathered, Deut. 29.23. The land shall burn with brimstone and salt: and it may be, that water poured down also, whence was gathered the dead sea remaining to this day. 2. This rain came from heaven, that is the upper region of the air, the place for fiery meteors: and it is not unlike, but that the nature of the soil, being full of pitch and slime and other combustible matter. Gen. 14.10. did much increase the combustion: though Strabo be deceived, who thinketh, that this fierce fire did break out first from the earth, lib. 17. 3. This was a fit punishment for this wicked people, that as they burned with unnatural lust, so they should be consumed with unnatural fire, Gregor. 4. The subversion of these cities was very sudden: The most fearful example of the destruction of Sodom and Gomorrhe. it was done, as jeremy saith, in a moment, Lament. 4.6. And Abraham rising up early in the morning, saw only the smoke, and not the falling of the fire: and yet the sun was but in rising, when it began to rain fire and brimstone, Gen. 19.24, 28. by the break of day the Angel hastened Lot forward, v. 15. between which and the Sun rising one may go four miles, as the Hebrews. 5. Of all examples of God's judgements, this is the most fearful in Scripture: 1. because of the strange punishment: 2. the suddenness of their destruction. 3. The perpetual monument thereof to this day. 4. And it was a forerunner of everlasting fire and perdition, jude v. 7. QUEST. XXI. How many Cities were destroyed with Sodom. Vers. 24. Upon Sodom and Gomorrhe. 1. Neither were these two cities only destroyed, as Solinus. 2. Nor yet ten cities, as Stephanus, or thirteen, as Strabo. 3. nor five, as Lyranus, Lyran. in cap. 19 Genes. Theod q. 69. in Gen. Theodoretus, who think, that Zoar also was destroyed after Lot's departure. 4. But it is most like, that only four cities were overthrown, Sodom, Gomorrhe, Admah, Zeboim; for these only are rehearsed, Deut. 29.23. for Zoar was preserved by the intercession of Lot, v. 21. I will not overthrow this city, for the which thou hast spoken: and it was known by the name of Zoar in Isayas time, cap. 15. 5. Hierome also maketh mention of it in his days, and saith, Sola de quinque Sodomorum urbib. precib. Lot preservatae est: it was only of the five cities of the Sodomites preserved by the prayer of Lot. 5. But whereas it is said, Sapient, 10.6. that the fire came down upon the five cities: the word is pentapolis, which is taken jointly for the whole region, wherein the five cities stood, not for the five cities severally: ex Perer. QUEST. XXII. Of the largeness of the plain that was destroyed. Verse 25. ANd overthrew those cities and all the plain, etc. where now standeth the dead and salt lake or sea. 1. Pliny saith, it is above an hundred miles long, and twenty five broad. 2. But josephus, which better knew, being brought up in the country, giveth it ●ut 580 furlongs in length, Plin. l. 5. c. 16. Lib. 5. the bell. judaic. c. 5. Lib. 2. Meteor. that is, 72. miles and somewhat more, and 150. stadia or furlongs broad, that is, nineteen miles or thereabout. By this it may appear what a great destruction this was, which overflowed such a great circuit of ground. 3. Aristotle also testifieth by hearsay, that the thickness and saltness of the water is such, that it beareth up man or beast, thrown into it, ex Perer. QUEST. XXIII. Whether any were saved beside Lot and his company. ALL the inhabitants of the cities. 1. Then Strabo 〈◊〉 deceived, which thinketh that some of the cities were forsaken of those which could fly away, lib. 17. so that he supposeth, that diverse escaped: but the Scripture testifieth, that all the inhabitants saving Lot, his wife, and two daughters were destroyed. 2. Not only the men and women, but the infants also perished in the fire, so that there remained no seed or offspring of the Sodomites: as the Prophet witnesseth, Isai. 1.19. Except the Lord had reserved unto us a seed, we should have been as Sodom, etc. This the Lord did, Whether the infants were destroyed, and wherefore. 1. to increase their sorrow and torment in seeing the destruction of their children. 2. to show his perfect detestation of that wicked nation, whose very seed was accursed. 3. Although those infants were not guilty of their father's actual sins, yet it may stand with God's justice temporally to chastise the children for their father's sins, as David's child begotten in adultery died, Perer. 4. God hath absolute power and free choice to show mercy to whom he will, and to withhold it at his pleasure. 5. God's judgements are secret, yet most just. Whether the wicked Sodomites were damned in hell. Hieron. in 1. cap. Na●m. Calvin. 4. This destruction of the Sodomites by fire was a foreshowing of everlasting fire, the vengeance whereof they now suffer, jude 7. therefore Hierome is deceived, that saith, Deum ad praes●ns reddidisse supplici●, ne in aeternum puniret; that God did chastise them presently, that he should not punish them eternally. Unless Hierome be expounded to speak conditionally, if they repented, which it is not like they did. We may therefore safely subscribe to the sentence of Saint jude, that the Sodomites are eternally punished: for neither were there any just men left after Lot was gone out, upon whom God might show mercy: neither is it like they did repent in that instant, seeing they scorned Lots warning before: neither can any temporal punishment whatsoever, redeem or buy our everlasting damnation. QUEST. XXIV. Of the barrenness of the ground where Sodom stood, and the strange fruit there growing. Verse 25. ANd all that grew upon the earth. 1. Not only for that time were the plants and herbs smitten, but the earth was stricken with barrenness for ever. As the Psalm hath reference to this example, 107.34. A fruitful land turneth he into barrenness or saltness for the wickedness of the inhabitants. Aristotle also witnesseth, that the bitterness and saltness of the water is such, that no fish can live therein, lib. 2. meteor. 2. Borchardus also that spent 10. years in the viewing of that country, saith, that no grass groweth there, and that it always smoketh: 1. pars. c. 7. num. 38. which is agreeable to that place of the Prophet Isay, 34.9. The rivers thereof shall be turned into pitch, the dust thereof into brimstone, the smoke thereof shall go up for evermore. 3. Others also do write, that the fruit which there groweth, is outwardly like other fruit, but within the rind there is nothing but dust and ashes. joseph. li. 5. the bell. judaio. Solinus saith, Fuliginem favillaceam ambitus extimae cutis cohibet, that the goodly outward rind or skin only doth keep in the filthy soily embers, cap. 37. Pererius. QUEST. XXV. Why Lot feareth to stay in Zoar. Vers. 30. HE feared to tarry in Zoar, etc. 1. Not so much for that the City was subject to earthquakes, and had diverse times before been thereby overthrown, whereupon it was called Bala, of Balaug, which signifieth to swallow or devour; and therefore Lot might think, that now much more the same calamity might befall it in this fearful tempest of fire and brimstone, sic Hieron. in tradition. Hebraic. 2. But rather Let seeing the same sins to reign in this place, might fear lest the same punishment should overtake them: wherein notwithstanding he showeth his weakness in not staying upon the Lords promise, Calvin. 3. As also that fearful judgement which fell upon his wife at his entering into Zoar might move him the sooner to depart from thence. QUEST. XXVI. How Lot is said to be delivered for Abraham's sake. Vers. 29. GOd thought upon Abraham, and sent Lot out, etc. It may be here questioned how Lot is said for Abraham's sake to be sent out, when Saint Peter saith, That just Lot was delivered, 2 Pet. 3.7. he was then delivered for his own righteousness by the Apostles sentence. The answer here is not that Lot was delivered for his service to Abraham in Egypt, in concealing Sarah to be his wife, or following him out of his Country; but, 1. Lot was indeed principally delivered, neither for Abraham's, nor his own righteousness, but for the Lords own mercy and goodness sake: and it is most certain that Lot should have been delivered, though he had not been Abraham's nephew: yet the Lord to testify his love to Abraham, and to encourage us one to pray for another, doth show how much the prayers of the faithful prevail with him. 2. God is said to remember Abraham, not what he prayed, but what God said to him, that he would not destroy the righteous with the wicked, Muscul. 3. As also it may be referred to the Lords first promise made to Abraham, I will bless them that bless thee, Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham, but God's gracious promise toward him, jun. QUEST. XVII, Whether Lot's daughter were indeed ignorant that there was no man left alive but her father. Vers. 31. THere is not a man in the earth to come in unto us, etc. 1. Origen thinketh that Lots daughters thought ver●●y that all the world had been destroyed by fire; Hom. 5. in Gen. as it is like that they had heard of their father that there should be a conflagration of the world, but they perfectly understood it not: But this is not like, for they might easily have discerned from the hills, the rest of the Country to be untouched, and they came but lately from Zoar, which was preserved. 2. Some think further, that this ignorance of theirs was invincible and remediless, and by this argument would excuse their practice with their father, sic joseph. lib. antiq. Irenaeus lib. 4. c. 51. Ambrose lib. 1. de Abraham. c. 6. 3. Others thnke that indeed Lots daughters did thus ignorantly persuade themselves, but so as that present arguments were offered to cause them to think otherwise, and therefore their ignorance was not invincible▪ as the view of the Country, the preservation of Zoar, which upon their father's fear they might imagine also to be destroyed; the remembrance that Sodom was punished for their particular sins: they knew also that their father had a godly uncle, and a great kindred; at the least they might before this attempt have consulted with their father Cajetan. Perer. 4. But I rather subscribe to Calvin, that they do not so speak, as though all men of the world were perished (which they did know upon the former reasons) but only the men of that place; as junius well translateth, In tera hac; In this Country; and they being shut up in the Cave could have no access unto others, Mercer. Though that other conjecture of Calvins', that there might be beside some of their servants, be not so probable, for they would not then have practised with their father. QUEST. XVIII. Lot's drunkenness whether to be excused. Vers. 32. WE will make our father drunk with wine. etc. 1. Some do altogether excuse Lot in that he was drunken, b●cause he did it not of intemperancy, but only to mitigate and allay his grief and heaviness, Chrysostom. hom. 44. in Gen. And Thomas saith, that Lot totaliter excusatur à culpa, that Lot is wholly to be excused; and his reason is, because, Actus praecedens talis fuit, ut ex eo sequeretur ebrietas sine peccato; The preceding act was such, that drunkenness followed without sin: which is not true, for wine cannot be taken with excess without sin; as Saint Paul saith, Ephes. 5.18. Be not drunk with wine wherein is excess: Quest. 69. in Gen. the very excess is sinful howsoever taken. 2. Theodoret will not wholly excuse Lot, Ebrietas Lot nonnullam habet r●prehensionem, venia tamen temperatam; Lots drunkenness hath some reprehension bu● worthy of pardon because, Vino animi aegritudinem solabatur; He did allay his sorrow with wine. 3. But Augustine doth wholly condemn it, thinking that it became not a just man, Talem adhibere consala ●●nem, Lib 22. cont. 〈◊〉. cap. 43. ●o use such a kind of consolation: And indeed in this case though Lot might have more freely used wine in this forlorn estate, yet to use it in excess to drunkenness and lust, can have no excuse, Muscul. QUEST. XXIX. The incest of Lot's daughters no ways excusable. Lib. 4. cap. 51. Vers. 32. THat we may preserve seed of our father. 1. Some do excuse this fact of Lot's daughters; first, Irenaeus saith, ipsae excusabiles, arbitrantes se solas relictas ad conservationem generis humani; They are excusable thinking they were only left for the preservation of mankind. Answ. 1. A good intention maketh not a good action; it is not enough to propound a good end, but the means also must be good; their desire to preserve mankind was commendable, but the means to compass it, by incest with their father, was not justifiable. 2. It seemeth also that they sinned against their conscience, knowing that their father would never have assented to them, if he had not been made drunken first to forget himself. Secondly, Chrysostome before alleged, faith, it is extreme madness to condemn those, Quos Scriptura ab omni liberat crimine; Whom the Scripture freeth from all blame. Answ. Hom. 44. in Gen. The Scripture setteth down only a plain narration of the fact, without either praise or dispraise, according to the holy manner thereof, leaving the consideration thereof to the godly wise Reader: It showeth that they committed this fact of ignorance, and love of posterity, rather than of intemperancy, which is not enough for the approbation of their fact, though it be somewhat for the qualification thereof. Thirdly, Irenaeus useth another reason of excuse, because of the mystical signification: he would have Lot signify Christ, his daughters the two synagogues, etc. Answ. 1. This mystical application hath no warrant in Scripture, but is only devised by man. 2. Though it were, yet the argument followeth not: for the Scripture borroweth similitudes and allegories from things which are not allowed: as from the enchanter or charmer, Psal. 58.5. Christ's sudden coming is compared to the thief, 1 Thess. 5.2. 2. Wherefore this attempt of Lot's daughters is no way excusable. 1. Because incest with the father is a sin against the law of nature, and no ways tolerable. 2. They could not be ignorant, that, although those few Cities were desolate, the whole world was not emptied of people. 3. Their own conscience gave them that they did not well, because they did intoxicate their father with drink, thinking, that if he were in his perfect memory, he would not consent unto them. 4. Though procreation of children, and the propagation of mankind be a thing to be desired, yet was it not lawful by unlawful means to compass it: in this case the Apostles rule must stand, not to do evil, that good may come thereof. Rom. 3.8. 5. The resolution than is this: first that the sin of Lot's daughters was greater than their fathers: for his chief fault was his drunkenness: but they committed a double fault, in making him drunk, and committing incest with him: therefore Augustine saith well: Culpandus est Lot, non quantum ille incestus, Lib●2 ●2. co●t. Faust. cap. 43. sed quantum illa ebrietas merebatur: Lot was to be blamed, not as much as this incest, but his drunkenness deserved: for the one was voluntary, the other involuntary: Secondly, his daughters sinned the less, because they desired their father's company, not for lust, but for procreation: as both their words show, and for that they did it but once, Calvin: yet was their offence very great, being against the law of nature: and therefore Augustine saith well: Potius nunquam esse matres, quam sic uti patre debuerunt: ibid. It had been better for them never to have been mothers, than to have used their father so. QVEST. XXX. The copulation of the father and daughter in no necessity lawful or tolerable. FUrther, if this question be moved, whether in this case, if there had been no more men in the world left but Lot, it had been lawful for his daughters to have conceived by him. 1. Ambrose affirmeth it by the example of Adam and Eva, which was taken out of Adam, and yet carnally known by him. But this example is not proper, for Eve cannot be said to be Adam's daughter, seeing the beginning of such kindreds is by carnal copulation and commixtion; neither will God ever suffer in his providence such necessity to fall out, that none but the father and daughter should be lest for procreation; which necessity, if ever it were likely to be, had been seen in Noah's flood; when notwithstanding God would rather preserve wicked Cham for the generation of the world, than bring in any such necessity of unnatural copulation. 2. Therefore Augustine thinketh more truly, that in this supposed case it had not been lawful for Lot's daughters to do as they did; because Veticia est lege naturali talis commixtio, Lib 22. cont. Faust. cap. 43. such carnal commixtion is forbidden by the law of nature, and admitteth no dispensation. And again, their own mind gave them that they did not well; the care of conservation of mankind belonged to their father, and therefore they should have consulted with him; they than not consulting with their father, feared his consent, and so condemned in their conscience their own act. QVEST. XXXI. Whether Lot were altogether ignorant what was done to his daughters. Vers. 33. HE knew not when she lay down, nor when she rose up. 1. It can neither be as the Septuag. read; he know not when he lay down, or rose up: for Lot was not so senseless, not to know what he did, when he a work and rose up. 2. Neither is it a thing incredible, nescientem coire quemp●am; Hier. in tradition Heb●ew. Tostat. ●nc. ●9. Genes. for a man not knowing in his sleep to do the act of generation, seeing the Scripture so testifieth here of Lot. 3. Neither is Lyranus opinion right, that Let only was ignorant when his daughters came to him and rose up but he knew wha● he did in the act, supposing through forgetfulness that it might be his wife: for Lot if he remembered himself, when he awaked, what he had done, would not have committed the same thing again. 4. Neither is Tostatus conceit out of Thomas probable, that Lot's daughter conceived by him by nocturnal pollution and shedding of seed, not by the act of generation, as Thomas reporteth of one, that was by that means with child by her father, who for preserving of her virginity, kept her in his own bed: for the text itself overthroweth this conceit; they consulted to lie with their father, or as the Septuagint read▪ sleep with him, and so they did. 5. Therefore Cajetanus opinion is to be preferred● Lot omnino nescivisse univers●m rem gestam: that Lot was ignorant of the whole matter what was done from the first to the last: of which opinion Chrysostome was before: the reasons are these. 1. Chrysostome: ea peccata nos condemnant, quae scienter facimus: those sins condemn us, which we do wittingly: but the Scripture excuseth this fact of Lot by his ignorance. 2. Cajetan saith, hoc omne ●pios perfici posse imped to rationis usu: that his business may be done, though the use of reason be hindered, as in those that are drunken. 3. Pererius addeth, that the progressive faculty may be exercised in sleep: as many walk, carry things from place to place, and do such like things in their sleep: and of the same sort might this act 〈◊〉 4. The Devil also to help forward this work, might work such a fantasy in Lot's mind, being asleep. 5. Calvins' conjecture is best; Non tam vino fuisse obrutum, quam propter intemperiem divinitus percussum spiritu stup●ris; That Lot was not so much oppressed with wine, as stricken with a spirit of slumber and senselessness from God, because of his intemperance: to which agreeth that saying of Chrysostome; Divina dispensatione factum, ut sic illo vino gravaretur, ut omnino ignoraret: That God so disposed, that he should be so overcome of wine, that he was utterly ignorant. It was not then the operation only of the wine, but Gods work withal, that caused this senseless ignorance. QUEST. XXXII. The causes why the Lord suffered Lot thus to fall. THe causes why Lot was permitted thus to fall, are rendered to be these. 1. His double incredulity, in not giving credit to the Angel promising him safety, first in the mountain, and then in Zoar, caused him to be punished with these two sins of drunkenness and incontinency, Hierome. 2. His drunkenness made way unto his lust, Calvin. 3. God hereby showeth his great goodness and singular providence, who can turn evil unto good: for of Moab, one of those incestuous births, came Ruth, which was married to Booz, of whose line came our Saviour after the flesh, Perer. 4. God hath set forth this example, to make us circumspect: Ne abeamus in securitatem: that we be not secure, Luther. If Lot so excellent a man fell into such grievous sins, of drunkenness and incest, who ought not to be humbled, and take heed to his ways, and depend upon God for his direction? 4. Places of Doctrine. 1. Doct. None perfectly just in this life. Vers. 8. BEhold I have two daughters, etc. Calvin from hence concludeth, that no man's works are so perfect, but in some things they fail. The Scripture calleth Lot a righteous man, but secundum quendam modum, Aug. q. 45. in Gen. after a certain manner, as Augustine saith. The Scripture noteth six great faults in this righteous man: 1. His contention with Abraham, Gen. 13. 2. His offering of his daughters to the rage of the Sodomites. 3. His incredulity in doubting to be saved in the mountain. 4. His weakness of faith in fearing to stay in Zoar, which the Lord promised to save for his sake. 5. His drunkenness. 6. His incestuous act, though involuntary. Therefore as Saint james saith, In many things we offend all, jam. 3.1. so there is none so righteous, but in some things he offendeth. 2. Doct. The elect Angels ministers of God's judgements upon the wicked. Vers. 13. THe Lord hath sent us to destroy it. The good Angels then, as they are Ministers of God's mercies toward the elect, Psal. 91.11. He shall give his Angels charge over thee: so are they the executors of God's judgements upon the wicked, as upon the host of Senacherib, 2 King. 19 and here upon the City of Sodom. Sometime also the elect Angels do execute God's judgements upon his own people, as 2 Sam. 24. when David had numbered his people: but this is more rare, and then when such judgements tend rather to our good than hurt, our correction rather than confusion. 3. Doct. No man can deliver himself from the bondage of sin. Vers. 16. THe men caught him and his wife by the hands, etc. As Lot would not have hastened to come out of Sodom, if the Angels had not pulled him by the hands; so cannot we free ourselves from the bondage of sin, nor come forth out of the wickedness of the world, except the Lord do call us out: as our Saviour saith, None can come unto me except my father draw him, joh. 6.44. 4. Doct. We must abandon whatsoever belongeth to Babylon. Vers. 17. NEither tarry thou in all the plain. Lot is not only taken forth of Sodom, but forbidden to stay in the plain that belonged thereunto: so is it not enough to come forth from the gross superstition of the Romish Babylon, but we must shake off whatsoever hath any affinity or agreement with it, sic Muscul. as the Apostle saith, Abstain from all appearance of evil, 1 Thess. 5.22. 5. Doct. The destruction of the world by fire shall be sudden. Vers. 28. HE saw the smoke of the land mounting, etc. Abraham saw not the rain of fire and brimstone, but the smoke only thereof, and yet he rose very early: so that it seemeth the burning of Sodom was done in a moment: for the rain fell not till Lot was entered into Zoar, which was about the Sun rising, vers. 23. By this we may see, how suddenly the world at Christ's coming shall be consumed with fire, and we changed in a moment, in the twinkling of an eye, 1 Cor. 15.52. Muscul. 6. Doct. Wherefore unlawful copulations are often more fruitful than lawful. Vers. 36. THus were both the daughters of Lot with child, etc. We find in Scripture, that many lawfully companying with their husbands, as Sara, Rebecca, Rachel, Anna, yet hardly conceived: and yet diverse with one unlawful copulation were with child, as Thamar with juda, Bersebe with David, Lot's daughters with their father: which the Lord doth not, as more favouring such unlawful conjunctions, but to this end, that such secret unclean works should come to light, for their conversion, as in juda, David; or confusion, Marlor. 5. Places of Confutation. 1. Confut. Universality no sure mark of the Church. Vers. 4. ALL the people from all quarters. All the whole City of Sodom consented in evil, only Lot and his family were free. Universality then is but a slender or uncertain argument of the truth, or Church that professeth it. It is oftener seen, that the greater part is the worse, than otherwise. The Romanists therefore reason but simply, that their religion is the best, because the greater part of the world received it: for by the same reason, the unclean conversation of Sodom might be justified against Lot. 2. Confut. Against Atheists, that believe not the transmutation of Lot's wi●●. Vers. 26. SHe became a pillar of salt. Let not profane persons scoff at this, as though it were one of Ovid's Metamorphosis fables. There is a great difference between God's actions, and Poets fictions: he that believeth that God made all things of nothing, which daily seeth birds to come forth of eggs, and living creatures to be engendered by dead seed, and hopeth for the resurrection of the body, cannot doubt, but that God could turn a woman's body into a salty pillar. 3. Confut. Monkish and solitary life maketh not more holy. Vers. 38. HE dwelled in a cave. Even Lot in a solitary cave committed sin: it is not then the place that amendeth men's manners. Gregory well saith, sic desit spiritus non adjuvat locus: Hom. 1. in Ezek. If an heart be wanting, the place helpeth not. Lot sinned in the mountain, Adam fell in Paradise, the Angels in heaven. It is then but a Popish fantasy, that a Monk's cowl, a cloister life, an Hermit's weed, can make a man more holy. But it is to be feared, that as dtunkennesse and incest were committed even in the cave, so the Gloisters and Cells of Popish votaries are not free from the like uncleanness. 6. Places of moral observation. 1. Observ. Unruly people to be gently handled. Vers. 7. I Pray you my brethren do not so wickedly, etc. Lot sheweth that a furious multitude is to be gently dealt withal, and not to be exasperated with sharp words: as here Lot calleth the Sodomites his brethren, not in the same profession, but in respect of his cohabitation, and common condition of life. This is S. Paul's rule, Instructing them with meekness that are contrary minded, 2 Tim. 2.25. 2. Observ. God delivereth in extremity. Vers. 10. THe men put forth their hands and pulled Lot, etc. The Lord though he defer his help, yet will not fail us in the greatest danger, when we are brought to a strait. As here Lot was delivered from the Sodomites, as from raging Lions, when he was as under their paws, Calvin. In the like pinch, the Lord delivered David, when Saul had compassed him in, 1 Sam. 23.26. 3. Observ. Profane persons make a mock of God's judgements. Vers. 14. HE seemed to his sons in law, as though he had mocked, etc. Such are the profane Atheists and worldlings, that make but a mock and scorn of God's judgements, and are no better persuaded of the end of the world by fire, than these wretches were of the destruction of Sodom: of such S. Peter speaketh; That there shall be in the last day's mockers, etc. which shall say, where is the promise of his coming, etc. 2 Pet. 3.3. Calvin. 4. Observ. We must not defer our turning to God. Vers. 16. AS he prolonged the time. By Lot's example, who delaying the time, if God had not been more merciful to draw him forth, might have perished in the overthrow of Sodom: we are taught, how dangerous a thing it is to defer our calling, and to trifle or dally with God's judgements. Therefore the Prophet Amos saith, Prepare to meet thy God O Israel, Amos 4.12. better to meet and prevent the Lord by repentance, than to stay till his judgements overtake us. 5. Observ. We must not forsake our calling. Vers. 26. HIs wife looked back. This teacheth us, that a man should not fall away from his profession and calling, whereinto he is once entered; as our Saviour saith, He that setteth his hand to the plough and looketh back, is not fit for the kingdom of God, Luk: 9.26. Muscul. 6. Obser. He that wavereth in faith is never settled. Vers. 28. NOt so my Lord: Let not following the Lords direction, to go first to the mountain, entreateth for Zoar: yet being in Zoar, he is not contented to stay there. So they which do not submit themselves to God's ordinance, but are doubtful, in faith, are unconstant and wavering, and never settled: as Saint james saith, A wavering minded man is unstable in all his ways. 7. Observ. Custom and continuance in sin dangerous. Vers. 35. THey made their father drunk that night also, etc. We see then what a dangerous thing it is once to give way to the tentation of Satan: Lot having been once drunken already, is more apt to fall into it again: so fearful is a custom and continuance in sin. Our instruction is therefore, that we should resist the temptation at the first, and not by yielding to give way for a second assault: 〈◊〉 the Apostle saith, Be not overcome of evil, but overcome evil with goodness, Rom. 12.21. 8. Observ. The sin of drunkenness how dangerous. FUrther, we see how much drunkenness is to be taken heed of, which did prostitute Lot so excellent a man, to such beastly uncleanness. Origen well noteth, Decepit Lot ebrietas, quem Sodoma non decepit, uritur ebrius flammis mulierum, quem sobriam sulphurea flamma non attigerat: drunkenness deceived Lot, whom Sodom could not deceive: he burneth with the lust of women, being drunken, whom while he was sober, the flames of brimstone touched not. Wherefore let us always remember that saying of the Apostle. Be not drunk with wine wherein is excess, but be ye fulfilled with the spirit, Eph. 5.15. CHAP. XX. 1. The Method. THis Chapter hath two parts: first, the taking away of Sara Abraham's wife, vers. 1. 2. Secondly, the restoring of her again: where first is set down the admonition of Abimelech in a dream, vers. 3. to 8. then Abimeleches expostulating with Abraham. Thirdly, Abraham's defence, vers. 9 to 14. Fourthly, the restitution of Sarah with large gifts, vers. 14. to 17. Lastly, Abraham's thankfulness in praying unto God, and the effect of his prayer, vers. 17, 18. 2. The diverse readings. Ch. cor. S.c. v. 1. Dwelled between Recam and Agara. C. between Cades and S●r. caet. v. 2. He feared to say she is my wife, lest the men of the City should stay him for her sake: this is added by the Septuag. which the other have not. S.H. ad. S. det. Ch. ad. S.C. ad. v. 4. Wilt thou stay the ignorant and just Nation? S.H. the righteous Nation. cater. v. 5. God came unto Abimelech by night. S. the word came from the face of the Lord to Abimelech in a vision of the night. Ch. the Lord came to Abimelech by a dream in the night. caeter. v. 6. The Lord said unto him by dream. Ch. S. the Lord said unto him, caet. I spared thee. S. I kept thee. H.B.G. I did prohibit thee. T. C. P. chasach. to prohibit. diff. verb●r. v. 9 That work that no man ever did, hast thou done to me. S. things which were not worthy to be done. Ch. which are not wont to be done. P. which thou oughtest not to have done. caeter. heb. which shall not be done. v. 13. When God brought me out of my father's house. S.H. when God caused me to wander out of my father's house: Ch. ad. caet. when the people erred after the works of their hands, the Lord applied me to his fear out of my father's house. Ch. S. ad. v. 14. Abimelech took a thousand drachma, shillings. S. the rest have not these words. v. 11. A thousand didrachma. S. a thousand silverlings. H.B.G. a thousand sickles. C. a thousand sickles of silver, Tr. heb. a thousand of silver. T. ●. r. v. 16. These things shall be for the price of thy face. S. this shall be a veil to thine eyes. H.B. this shall be a veil of honour. C. he shall be a veil to thine eyes. T. G. S.H.c. ●. ad. v. 16. Speak all things truly. S. whither soever thou goest, remember thou wast deprehended. H. because I have sent to take thee, and have seen thee in all things, which thou hast said, be thou rebuked. Ch. was thus reproved. B.G. and all this is, that thou mayst be learned. T. heb. she reproved herself. v. 17. They were refreshed. C. they bore children. caet. heb. jalad: to bring forth. 3. The Explanation of doubts. QVEST. I. Wherefore Abraham removed from the Plain of Mamre, where he had so long dwelled. Vers. 1. AFterward Abraham departed thence toward the South Country, etc. Abraham had now dwelled in the Plain of Mamre above fourteen year before Ishmael was borne, who was thirteen years old when he was circumcised, Gen. 17.25. Now he removeth from thence, not because of any famine, as Pererius thinketh, for the Scripture maketh mention but of one famine to have fallen in Abraham's days, Gen. 26.1, 2. nor yet for hospitality sake, as some Hebrews: for he was now a sojourner in a strange Country. 3. Nor yet forced through the injuries and wrongs offered by his neighbours. 4. But it is most like, that the fearful spectacle of the ruin of Sodom, with the pestilent and unwholesome air thereof rising, moved Abraham to change his dwelling: God so disposing, that Abraham should not continue always in one place, as a possessor, but shift from place to place, as a stranger and sojourner. QVEST. II. Of the desert of Shur. Vers. 1. HE dwelled between Cadesh and Shur. 1. Those were the names of two deserts: the wilderness of Shur, was that, into the which the Israelites entered, when they had passed over the red Sea, Exod. 15.22. 2. It is the same which is called the desert of Ethan, as T●status proveth against Lyranus: as may appear by comparing Exod. 15.22. with Numb. 33.8. 2. This place of Abraham's dwelling is called afterward Beersheba, Gen. 22.32. junius. QVEST. III. Of Gerar where Abraham sojourned. SOjourned in Gerar. 1. This was the South bounds of Palestina, as is evident, Gen. 10.19. Sidon, Gerar, Sodom, Lasha, are set down as the four utmost parts of the Country of Canaan: Sidon, Gerar, from the North to the South on the West side; Sodom, Lasha, from the South to the Northeastward. 2. This Gerar was at the first a kingdom by itself, distinguished from the five principalities of the Philistians, jun. It was the chief City of the region called Gerarti●, Hierome. 3. Here Abraham did sojourn with Isaac twenty five years; from hence he went to sacrifice his son in the land of Moriah, Gen. 22.1. Perer. QVEST. IU. How Sara retained her favour and beauty at ninety years of age. Vers. 2. ABimelech sent and took Sara. Sara was now ninety years old, how could she at these years retain such beauty, as that she should be desired of Kings? 1. Neither is the history transported, as Lyranus thinketh upon this reason: for Abraham removed not from the Plain of Mamre, till after the overthrow of Sodom. 2. Some think that this beauty in Sara was miraculous, as the Hebrews. 3. But we need not seek a miracle, other reasons may be alleged; 1. Women then at ninety might be as fresh, as now, at forty: for as seventy or eighty is now the full age of women, so than they lived an hundred and thirty: Sara died at an hundred twenty seven years, Perer. 2. Moderate diet, and chaste life, might be a great help: but especially God's blessing, as Moses, josua, Caleb, retained their strength and vigour in their old age, Deut. 34.7. jos. 14.11. Luther. And as Sarah had a child at ninety, so it is like her favour and colour was, as it useth to be in child-bearing women, Mercer. 3. The not bearing, or nursing of children was a great mean to preserve her favour, Perer. 4. Her inward parts and other womenly gifts might commend her, as well as her favour: and this comeliness of her person was a singular gift from God among the rest, Calvin. These reasons may be yielded that Sarah at those years did keep her beauty, which consisteth of three things, the softness of the flesh, the smoothness of the skin, the sweetness or freshness of the colour, Perer. QVEST. V. Why the Lord dealt more mercifully with Abimelech than with Pharaoh. Vers. 3. GOd came to Abimelech. The Lord dealeth more mercifully with Abimelech than with Pharaoh, for the like offence: Pharaoh was not admonished by dream, but forced by plagues to confess his sin, Gen. 12. 1. We need not with Rupertus, to run to allegories: who by these two afflictions of Abraham in the taking away of his wife, would have the two captivities of the Israelites signified: one in Egypt, where the Egyptians suffered many plagues, the other under the Chaldeans, from whence they were delivered by Cyrus with good conditions. 2. Neither is the reason hereof, because Pharaoh was a more wicked King, though Abimelech seem to be the honester man: for the beginning of God's mercy is from him, not from us. 3. But the difference of this proceeding cometh from the merciful disposition of God; who will have mercy on whom he will, Rom. 9.15. QVEST. VI Of divine dreams and the diversity thereof. Vers. 3. IN a dream by night. 1. The visions which are showed in the day are more excellent than those which fall upon men in the night, if all other circumstances be alike: not only for that, it must be a greater prophetical power, which can sequester the soul from the thoughts and cares of the day wherein it is occupied, than in the silence of the night, which is Aquinas reason, but because all the powers of the soul, when the body is watching, are in their operation and working, and so better prepared for heavenly contemplation: an argument hereof may be this; that dreams in the night have been showed to natural and carnal men, as to Pharaoh, Nebuchadnezer; but visions of the day are showed to the faithful, as to Daniel and Peter, Act. 10. 2. Yet the person of Abimelech considered, who was in the day occupied in the affairs of his kingdom, the night was a fitter season for him to be drawn to heavenly meditation, Muscul. 3. There are two sorts of divine dreams, Divine dreams how to be 〈◊〉. one which is by representations and similitudes of other things, such were the dreams of Pharaoh and Nebuchadnezer; the other is a more excellent kind, when one heareth God speak to him, as Abimelech here, or an Angel, as joseph, Matth. 1. or some man, as Paul, Act. 16.9. And these more noble dreams, are for the most part showed to the servants of God, Perer. 4. But we must take heed, that we ascribe not too much to dreams, and to make those divine that are not, which may be thus discerned. 1. The dreams which God sendeth are good and godly, not favouring of any carnal thing. 2. They are sent upon grave and weighty occasions. 3. And for the most part to men fearing God. 4. And they leave a certain persuasion and inward sense of God● presence in the soul, Muscul. QVEST. VII. Why the Lord saith of Abraham, he is a Prophet. Vers. 7. DEliver the man his wife again, for he is a Prophet, and he shall pray, etc. 1. Some make this clause, for he is a Prophet, a reason of the former sentence, of delivering his wife: because he being a Prophet did know that he had not come near her, and therefore Abimelech need not doubt to deliver her, junius, Perer. 2. Or he is a Prophet and dear unto me, and the wrong offered to him▪ I will revenge as done unto myself, jun. 3. Because he is a Prophet, marvel not that this punishment is laid upon thee, for doing wrong to such an excellent man, Calvin. 4. But it is better referred to the words following: he is a Prophet and an holy man, and therefore shall pray for thee, and his prayers shall prevail, Musculus. QUEST. VIII. Of diverse kinds of prophesying. THis word Prophet, or to prophesy, is diversely taken in Scripture. 1. He is called a Prophet to whom things secret and hid, were revealed, and the knowledge of things to come by the spirit of God: such in times past were called seers, 1 Sam. 9.9. 2. They were called Prophets among the heathen, whosoever could foretell things to come, as some did by the subtlety of Satan: so Saint Paul calleth Epimenides, the Cretensian Prophet, Tit. 1.3. Thirdly, they were called Prophets, that had a special gift to indite hymns and songs to the praise of God, 1 Chron. 25.3. jeduthun is said to have prophesied upon the harp. 4. They were said to prophesy, which did imitate only the Prophet's outward gesture, when they were beside themselves; as Saul prophesied, when the evil spirit came upon him, 1 Sam. 18.10. that is his outward gesture and behaviour, was as of a man beside himself. 5. They were so called Prophets, that were Expounders and Interpreters of Scriptures; so is it taken, 1 Cor. 14. so Aaron was Moses Prophet, Exod. 7.1. that is, his spokesman, Exod. 3.16. QVEST. IX. Two sorts of Prophets. BUt a Prophet is taken properly the first way; whereof there were two sorts. 1. They were called Prophets, which had secrets revealed unto them to publish by writing and preaching to the people: and in this sense the word Nabi a Prophet, cometh of Nub, which is to speak. 2. They also were called Prophets, who though they preached not, yet God revealed many things unto them, and used them familiarly: and in this sense Nabi shall be derived of ban, which is to understand: of this sort was Abraham a Prophet. To stat. Oleaster. ex Perer. QVEST. X. How Sarah is said to be Abraham's sister. Vers. 12. YEt in very deed she is my sister, etc. 1. Neither is their opinion sound, that think Sarah to have been abraham's own sister by his father, not by his mother: sic Lyppoman, Satus, Cajetanus: for such marriages were not in use among the faithful in Abraham's time. 2. Neither was she the daughter of Terah his brother, adopted by Terah: for Abraham saith, she was the daughter of his father. 3. Therefore Chrysostom's sentence is to have been preferred, that holdeth Sara to have been the daughter of Haran Arbahams' brother, whom There had by one woman, Abraham by another: this Haran died a long time before his father, Chrys hom. 45. in Gen. so that Sarah after the death of her father, might very well be called the daughter of Terah, because he was her grandfather, and he was also in stead of her father being dead. 5. And whereas Abraham saith, In very deed she is my sisters he saith not that she was properly his sister, being his Niece, but he saith, In very deed, to free himself from the suspicion of lying. See more of this matter, Gen. 11.4.18. QVEST. XI. How much the sickle was in values. Vers. 16. A Thousand pieces or sickles of silver. The common sickle neither was of so little value, as one Ribera affirmeth out of Budeus, as equivolent to the Attic drachma, or groat, which is the eighth part of an ounce. 2. Nor yet doth it countervail four drachmas or groats, as josephus. 3. Nor an whole ounce, as Hierome. 4. But the common sickle doth weigh ten gerahs: the sickle of the Sanctuary was double, of twenty gerahs in weight: Exod. 30.13. and every gerah did weigh sixteen barley corns: so that the common sickle did weigh 160. barley corns, that is two drachmas and somewhat more, junius. and therefore the 70. translate the sickle didrachma, a double groat: that is a quarter of an ounce, about fourteen pence starling. QVEST. XII. Who is said to be the veil of Sarahs' eyes. Vers. 16. HE is a veil of thine eyes to all that are with thee, etc. 1. This is neither to be referred to the gift which Abimelech gave. 1. As though he had given it for a recompense for taking Sarah away, as the Septuagint read, and Chrysostome expoundeth. 2. Or to buy Sarah and her maid veils to hide their beauty, that others be not entangled, ex Perer. 3. Or that it was a gift of honour, to show that Sarah was both chaste and innocent. Latin translat. and the great Bible: so also Rasi. 2. It is not understood of this excuse or dissimulation which Sarah used, as though the sense should be this: that she might use this veil or colour of the truth among her ownr: for they could not be deceived, but among strangers she should plainly confess herself to be Abraham's wife, Lyranus, T●status: for what needed Sarah to use any such excuse, where she was known? 3. Some do refer it as well to Abraham, as to the gift, and to all that now happened, that they were signs of Sarahs' chastity, Mercer. But the better interpretation is, to apply it to Abraham, that he should be the veil of her eyes. 1. That no man knowing her to be Abraham's wife, should look upon her to desire her. Aben Ezra, Caje●●n. 2. It also putteth Sara in mind of her subjection to Abraham, whereof the veil is a sign, 1 Cor. 11. ●0. 3. Oleaster also further stretcheth it; that Abraham was her veil, that is, her just excuse, that she did this, for his cause, being by him persuaded: but the former exposition is the better. QUEST. XIII. How Sarah was reproved. SHe was thus reproved. 1. The 70. read, speak the truth, that is, that I am innocent, and touched the● no●: but this reading dissenteth from the original. 2. So doth the Latin; remember thou art deprehended: Lyppoman saith, it should be read reprehensam, reprehended, not deprehensam, deprehended. 3. junius readeth, all this is done that thou mayst be learned. 4. But the better reading is, all this was, that she● might be reproved, or in all this she reproved herself: so that they seem to be the words rather of the writer concerning Sarah, than of Abimelech to Sarah. QUEST. XIV. Whether Abimelech were smitten with any disease. Vers. 17. GOd healed Abimelech, etc. for the Lord had shut up every womb. 1. Aben Ezra is not right, that thinketh, that Abimelech himself was stricken with no disease: but that he is said so to be, because his wife and maidens were punished: for the text itself saith, that God healed Abimelech: and it is most like, that God sent upon him some infirmity in his secrets, whereby he was kept from coming near to Sarah. QUEST. XV. What the shutting up of the womb signifieth. 2. THe shutting up of the womb, is not to be understood (as Pererius doth) of the difficulty of bringing forth: for then the children being ready for birth, and staying longer than their time, should have been suffocated: and the text saith, the Lord had shut up every womb: but all were not great with child at one instant. Neither need we with Calvin, because in so short a time (Sarah being conceived with child of Isaac, and not yet delivered) there could be no experience or trial of their sterility and barrenness, to say the history is transposed, and was done before: for Abraham till now had no occasion to sojourn in Gerar: therefore the meaning is, that the women were hindered from conception, so signifieth the shutting up of the womb: as the opening of the womb betokeneth aptness to conceive: as we read, Gen. 29.31. The Hebrews affirm, that not only in the women, but the men also all their pores and passages were stopped, as well of the mouth to take meat, as of other places that expel them: Hebrews fancies. and that the hens could not lay their eggs: but the text beareth it not. 4. Places of Doctrine. 1. Doct. Adultery a sin punishable with death. Vers. 3. THou art but dead, etc. God threateneth death to Abimelech conditionally, if he did not restore Abraham's wife, jun. whereby we see, that in the justice of God, adultery is a sin to be punished by death: as judas adjudged Thamar to the fire for whoredom, Gen. 38.24. Where the law than is more gentle, than to inflict the punishment of death upon adulterers, they may thank the lenity of the Magistrate, which useth not that rigour which may well stand with justice. 2. Doct. Ignorance excuseth not sin. Vers. 6. I Kept thee, that thou shouldest not sin against me, etc. Abimelech then if he had touched Sarai, though he did not know her to be another's wife, had sinned: ignorance then excuseth not sin, though it do some what extenuate and qualify it, Muscul. as it is in the Gospel, He that knew not his masters will, and yet did commit many things worthy of stripes, shall be beaten with few stripes, Luk. 12.48. he that sinneth willingly shall receive more stripes, and he that falleth of ignorance shall have some also. 3. Doct. The whole family blessed because of the Master. Vers. 7. THou shalt die the death, and all thou hast: as the sin of the Master of the house bringeth a judgement upon the whole family; so the Lord also showeth mercy to the whole house for the master's sake. Luk. 19.9. This day is salvation come into this house, because he is become the son of Abraham. 5. Places of confutation. 1. Confut. No perfect righteousness in this life. Vers. 5. WIth an upright mind, and innocent hands, etc. This place is no ground for their opinion, that think a man in this life may attain to perfect justice: for Abimelech doth not absolutely clear himself from all sin: but only in this particular, in this degree of sin, that he had not committed willingly any act of uncleanness with Sarah, Calvin: as the Prophet David useth to plead for himself, Psal. 7.3. If I have done this thing, if there be any wickedness in my hands, etc. he only purgeth himself from the suspicion of a particular fact. 2. Confut. The Scripture sendeth us not to pray to the dead, but to be holpen by the prayers of the living. V●●s. 7. HE is a Prophet, and shall pray for thee, etc. Neither doth this place make for the invocation of Saints that are departed: for God sendeth not Abimelech to Noah, or any other departed to pray for him, but to Abraham then living, Calvin. The living then may pray for the living, which duty may be mutually performed in charity, while one knoweth another's necessities. But for the living to pray to, or for the dead, which know not their wants, and they are already certainly disposed of in an unchangeable state, as the living are not, it hath no warrant upon any precept or example of Scripture, or any sound reason drawn from thence. 3. Confut. Against the heresy of the Tritheists. Vers. 13. WHen God caused me to wander out of my father's house, etc. The word is elohim, Gods, in the plural number, which maketh some to understand the Angels: Vatablus, Calvin: but God, and not the Angels first called Abraham from his Country & father's house, Act. 7.3. Some think that Abraham thus spoke according to the phrase and speech of the heathen: but Abraham doth every where profess himself by erecting of altars, a worshipper of the only true God. Wherefore this place is truly translated, God caused me: sic P.T.B.G.S.H. only the Chalde readeth in the plural number very corruptly, when the people erred after the works of their hands. Notwithstanding this text doth no ways favour the heresy of the Tritheists, that make diverse Gods: for in that here a verb of the plural number, hi● g●●, is joined with elohim, it showeth the Trinity of persons: in that sometime a verb of the singular number is put unto it: as Gen. 1.1. bara: it betokeneth the unity of the Godhead. 6. Places of Moral observation. 1. Observ. The righteous may fall often into the same infirmity. Vers. 2. ABraham said of Sarah, she is my sister. Abraham had once thus offended before, and had forgotten by this pretence, what danger Sarah was like to have been brought into, and yet he falleth into the same infirmity again. Therefore it is sometime seen, that even the children of God may in the same thing show their weakness often, Calvin. As jehosaphat being reproved by jehu for joining in league with Ahab, did forget himself, and was afterward confederate with his wicked son Ahaziah, and was the second time reproved by Eliazer another Prophet, 2 Chron. 19.2. and 20.37. 2. Observ. Good Princes do submit themselves to their laws. Vers. 9 ABimelech said to Abraham, what hast thou done, etc. Abimelech signifieth, my father the King: which showeth, that Kings at the beginning were fathers, and nourishers of their Country: but afterward, they which knew not God, became in stead of Abimelachim, Oebimelachim, that is, our enemy the King, Muscul. Happy then is that people, that hath a King for a common father. Beside here Abimelech though a King, taketh not himself to be lawless, to do what him li●t: as cruel Caligula said to his grandmother Antonia, Memento omnia mihi licere & in omnes: Remember that all things are lawful for me toward all men: Sueton. in Calig. land wicked julia to Antonius Caracalla, soliciting him to incestuous marriage, when he answered, Vellum si liceret, I would, if it were lawful, replied impudently again, Si libet, licet, an nescis te imperatorem esse, leges dare non accipere: If you will you may; know you not, that you are Emperor, and gave laws, but receive none? That state is like then to flourish, where even Kings, as Abimelech do submit themselves here to good laws. As Plato hath an excellent saying, In qua civitate lex subdita est, video ibi perniciem paratam in qua vero lex domina est principium, ibi video salutem: In what City the law is subject, Plat. l. 4. the legib. I see destruction at hand, but where the law swayeth even the Prince, I see health to that place: ex Perer. 3. Observ. God diverse ways keepeth us from sin. Vers. 6. I Keep thee, that thou shouldest not sin against me. It is God that keepeth his children from sin: either by the instinct of his spirit, or the instruction of his word, the guard and guiding of Angels, or by diseases: as Abimelech was here restrained, vers. 17. or by the counsel and advice of others, as David was stayed from shedding of blood by Abigail. 1 Sam. 25. Calvin. 4. Observ. Things voluntarily taken must be restored. Vers. 7. DEliver the man his wife again, etc. Unless then that things violently taken from others, be restored, there is no mercy to be expected, Muscul. therefore Zacheus being truly called, doth restore largely, what he had wrongfully scraped together, Luk. 19 5. Observ. Adultery bringeth general calamities upon the whole city or kingdom. Vers. 9 THou hast brought on me, and on my kingdom this great sin. Adultery is called a great sin, not only because of the uncleanness and filthiness of it, but because of the punishment that followeth, and the calamites that sometime overtake the whole City and kingdom for that sin in their governors. As the whole city of Sechem was put to the sword for ravishing of Dinah Jacob's daughter, Gen. 34. the whole kingdom of David smarted for his sin committed against Vriah concerning Bersheba, 2 Sam. 12. The like examples are found in foreign histories; how Troy was destroyed for the taking away of Helen; the name and office of Kings expelled out of Rome for the ravishing of Lucretia by Se●●. Tarquin. Perer. 6. Observ. Barrenness a due reward of incontinent life. Vers. 18. THe Lord had shut up every womb, etc. Sterility and barrenness i● a just punishment for incontinent life, that they which seek for issue of strange flesh, should be without fruit at home, Muscul. This may well be seen in Solomon, who of his 300. Concubines, and 700. Wives, left but one son, Rehoboam, and him not very wise, to succeed him. CHAP. XXI. 1. The Method. THis Chapter hath three parts: 1. Of Abraham's Economical; 2. Of his political; 3. Of his religious state. First, to his Economical affairs belong such things as happened to Isaac and his mother, to Ishmael and his mother. Isaac is borne and named▪ vers. 2, 3. circumcised, vers. 4. nursed up by Sarah, and brought up with great joy, vers. 6▪ 7. weaned, vers. 8. Ishmael, 1. Mocketh Isaac, and Sara saw it: 2. Is cast out with his mother by Sarahs' motion, vers. 10. and Gods bidding, vers. 12, 13. 3. He is provided for, first by Abraham's care, who sendeth her not forth empty, vers. 14. by God's providence, vers. 16. to 20. Secondly, his political state concerneth his affairs with Abimelech; 1. Both as touching a league which Abraham maketh with him and his seed, vers. 23, 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs, to vers. 33. Thirdly, Abraham's religious act was in planting a Grove, and calling upon the name of God. 2. The diverse readings. v. 2. And bore a son. H. bare Abraham a son. caet. v. 3. Which Sara bore him. A. which was borne unto him, which Sara bore him. caet. H de. H. det. H.C.c. v. 6. God hath made me to rejoice. C.B.G. to laugh. cat. sic & Heb. v. 7. Who hearing would believe Abraham. H. he is faithful, that hath said to Abraham and performed. C. who would have told Abraham. cat. given a child suck. H. S. given children suck. caet. v. 9 The son of Agar the Egyptian. H. the son of Hagar, which she had borne to Abraham. cat. playing. C.H.S. mocking. T.B.G.P. heb. laughing: playing with Isaac. added by H. and S. H. det. H.S. ad. T.H.r. v. 14. took bread and a bottle of water and gave to Hagar, and put the child upon her shoulder. S. gave it to Hagar. putting it upon her shoulder, and the child also. C.B.G. taking bread, put it upon her shoulder, and gave her the child also. H.T. v. 16. The boy crying out wept. S. she lift up her voice and wept. cater. S. ad. S.H. alt. H.C. H. v. 18. Hold his hand. S.H. hold him with thy hand. caet. v. 20. He was with him. H. the word of God was an help to the child. C. God was with the child. cater. v. 21. A young man an archer. H. a principal archer. B. a shooter in a bow. C.T.P. robeh signifieth an archer, and rabh is a master, because of his multiplicity of skill. v. 22. Phicol the chief captain. caet. Hachoz adpronubus, the bridegrooms friend, numphagagos. S. S. cor. this is transposed by the Septuagint, out of the 26. chap. vers. 6. v. 23. Swear unt● me by the word of God. C. by God. caet. T.P.r. thou wilt not hurt me. caet. lie unto me. T. heb. P. shachar. hurt my seed or name. S. posterity, stock. H. my son or nephew. caet. v. 31. He called the name the Well of oath. S. Beersheba. cat. S. app. f●pr. 3. The explanation of doubts. QUEST. I. Why Sara is said to have given children suck. Vers. 7. THat Sara should have given children suck. 1. The conceit of some Hebrews is here ridiculous, that Sara is said to have given children suck, in the plural number, because many children were brought in to suck of her, that it might appear whether the child borne were hers; but this might have been known by the sucking of Isaac only. 2. Therefore Chrysostom's conjecture is better, that mention is made of Sarahs' sucking, that it might be evident, that the child was verily borne of her. 3. But it is spoken in the plural number, according to the phrase of Scripture, that useth sometime the plural for the singular: as also Cajetanus conceit may be received, Hom. 45. in Gen. that hereby was signified the great store of milk that Sarah had, which was sufficient to have suckled more children than one. QUEST. II. At what time Isaac was weaned. Vers. 8. THe child grew and was weaned. 1. Hierome reporteth two opinions of the Hebrews, that some hold Isaac to have been weaned at five years, some at twelve. 2. Lyppoman thinketh that three years was the common stint, as the mother saith to her son, 2 Macchab. 7.27. I gave thee suck three years. 3. Some of the Hebrews think he was weaned at the end of twenty four months, ex Calvin. sic Mercer. 4. But it skilleth not at what time Isaac was weaned: it sufficeth to know that Isaac was not weaned before the usual time for any want in his mother: for he grew first and thrived, and then was weaned, Calvin. QUEST. III. Why Abraham made a feast when Isaac was weaned. ANd Abraham made a great feast. 1. Neither is it like, that Abraham, lest he should seem to imitate the fashions of the heathen, did institute a feast not usual: for it is not unlike, but that there was great rejoicing also at the birth of Isaac: as vers. 6. Sarah said, God hath made me to rejoice. 2. Neither was this done either mystically, as Augustine, to signify that then we should rejoice, cum factus est homo spiritualis, when a man is become spiritual, and weaned from carnal desires. 3. Neither yet was it performed typically, to foreshow that Christ should wean us ab infantilib. ritib. etc. from the childish rites of the Law: Rupertus. 4. But rather it seemeth to have been laudabilis consuetudo, a laudable custom in those days, ut initium comedendi, etc. that the beginning of the eating of the firstborn should be celebrated with a feast, Cajetan. For at the birth of the child, the mother being in grief, and at the circumcision, the infant being in grief, it might seem not so fit a time of feasting, as at the weaning, Mercer. 5. And beside, special mention seemeth to be made of this feast, because Ishmael at this time, scorning this solemnity, derided and mocked Isaac, Calvin. QUEST. IU. How Ishmael is said to have mocked Isaac. Vers. 9 SArah saw the son of Hagar mocking, etc. 1. The Septuagint read, Playing, Páiz●nta, but neither had it been such a great fault for children to play together: neither was Ishmael (being fourteen year older than Isaac, and almost twenty years old, if Isaac was weaned at five years, as some think) a fit playfellow for Isaac. 2. Lyranus also too much presseth this word: for beside that it signifieth to play, he noteth that in Scripture it signifieth, 1. the act of venery, as Gen. 26.8. Isaac is said to have sported or played with Rebecca: 2. The act of Idolatry, Exod. 32.6. they rose up to play. 3. To play is taken for to fight and kill, 2 Sam. 2.14. Abner said to joab, let us see the young men play before us: the two first ways he thinketh Ishmael played with Isaac, both in making of Idols, and in using some obscene behaviour: some think also that he did strive and fight with Isaac, Mercer. But we need not stretch this word so far. It was misdemeanour great enough for Ishmael to scorn and flout Isaac, deriding him, as though he should be their young master, and heir of all: and this was the persecution which Saint Paul speaketh of, Gal. 4.29. And further, Ishmael showeth himself here a very profane person: that whereas Isaac had his name given of laughter: both because his father laughed, and rejoiced in the spirit, when he was promised: and for that there was such great joy as at his birth, vers. 6. but most of all because he was a type of Christ, in whom Abraham rejoiced, joh. 8.56. and all the faithful children of Abraham: Ishmael made him indeed a right Isaac, that is, a laughing stock, deriding this mystical name, which was given him of God, Calvin. QUEST. V. Why Sarah would have the bondwoman and her son cast forth. Vers. 10. CAst out the bondwoman with her son, etc. These reasons may be given why Sarah desired Ishmael to be cast out. 1. because she saw how he continually abused and mocked Isaac. 2. For that he ambitiously sought the inheritance, vers. 17. The son of this bondwoman shall not be heir, etc. Chrys. 3. Ishmael was of evil disposition, and lewd manners, she might fear lest Isaac should be corrupted by him, if the other stayed in the house, Perer. 4. Lest if they had still both dwelled together, their posterity might be confounded: Propagatio nominis Abrahae directius pertinuisset ad Ismaelem: The propagation of Abarhams' name should have more directly belonged unto Ishmael, being the elder, Cajetan, Calvin. This reason is confirmed by the Lord himself, who stirred up Sarah, to rouse up Abraham, carried away wi●h fatherly affection toward Ishmael: for he saith, Thy seed shall be called in Isaac: which could not so happily have been done, if Ishmael had not been separated from him. 5. His mother also was cast out with him, because it seemeth she ambitiously provoked her son to stand for the inheritance. QUEST. VI What Isaac was heir of. Vers. 10. SHall not be heir. 1. Though Abraham yet possessed not so much as the breadth of a foot, yet Sarah was not ignorant, that the whole land was promised to Abraham and his seed, and believed they should possess it in time. 2. Abraham had great store of cattle, treasure, and household, and of other goods, which he gave unto Isaac, Gen. 25.5. bestowing only gifts upon his other sons. 3. She desired that Isaac might be heir of Abraham's name and blood: as the Lord faith afterward; that his seed should be called in Isaac. QUEST. VII. Whether Hagar carried Ishmael upon her shoulder. Vers. 14. PVtting it upon her shoulder, and the child also. 1. It is not like that Ishmael being now a youth of twenty years old, was laid upon his mother's shoulders to bear, as the Septuagint read, or that Abraham was constrained to bind Ishmael with cords, and lay him upon his mother, for v. 18. she is bid to take him by the hand, not to lay him upon her shoulder: and whereas she is said to cast him from her: this was done, not out of her arms, but animo, in her mind and affection: Augustine, junius. Or taking him into her lap being sick, she after despairing of his health, put him from her, Mercer. whereas also he is called jeled, a child, this word is used not only of infants, but of young men, Genes. 4.23. and Hierome well noteth, that all children are so called in respect of their parents. 2. Neither is it here a metaphorical speech, as Cajetan saith, that to lay Ishmael upon his mother's shoulders, was to commit him to her care. 3. But the sentence is thus distinguished, as the Latin readeth well, Hieron. tradit. Hebraic. in Gen. that whereas there are two words, he gave, and imposed, or laid on, this is to be referred to the bottle of water and bread, the other to the child. 4. As for that conceit of the Hebrews, that Ishmael was sick, Hebrews conceits. and through grief fell into a dropsy, or some inflammation, which was the cause the bottle of water was so soon spent, it hath small ground. QUEST. VIII. What the reason is that Abraham gave Agar and Ishmael no better provision. HE took bread and a bottle of water, etc. How cometh it to pass that Abraham being so rich a man, and loving Ishmael so well, should send him out with no better provision: seeing that they were not to send away their servants empty, but to give them a liberal reward of sheep, come, and wine, Deut. 15.13. 1. Cajetan thinketh, that by bread and water all other victuals are expressed, and that Abraham gave them both servants and cattle: being both his father and very rich, and so both willing and able: neither would he deal worse with Ishmael his first borne, than with the rest of his sons, to whom he gave gifts, Genes. 25.5. sic Cajetan. But the Scripture itself gain-sayeth Cajetan herein, which omitteth not to make mention of the very bottle, which Abraham gave to carry the water in: then by all likelihood the other gifts or greater value should have been spoken of. 2. Neither need we with Rupertus to seek out an allegory: that by Hagars' carrying of water and not wine, is shadowed forth the old Synagogue labouring under the literal sense of Scripture. 3. Wherefore Tostatus thinketh better, that Abraham gave Hagar no more than these necessary helps in her journey: 1. Either because Sarah the dame of the house would have it so, whom God commanded Abraham to hear in this case. 2. Or for that the Lord had promised to provide and take care for Ishmael. 3. Or Abraham might afterward remember Ishmael with a portion among the rest of his brethren: sic Tostatus. 4. Or Abraham did think to send them a supply afterwards, they sojourning not fair off: 5. Or Abraham being in grief and heaviness for their departure, might forget to do that, which otherwise he would have done: for it seemeth he did it in haste. Calvin. Among which reasons, I take the first and the last to be most probable. QUEST. IX. How Hagars' eyes were opened. Vers. 19 GOd opened her eyes, etc. 1. Not that her eyes were shut before. 2. Neither as though this fountain, which the Angel showed, did suddenly break out of the ground, as some think: ex Vatabl●. 3. But caused her to see the well, which either by reason of her grief she before regarded not, Calvin: or she saw it not by reason of the far distance, or for that it was in some hidden place, Perer. Thus the two Disciples are said not to have known and discerned Christ, till their eyes were opened, Luke 24. 4. Rup●rtus gathereth from hence a further mystery: that as Hagar wand'ring in the wilderness was brought to see a fountain of water, so the Jews in the end of the world shall be called and brought to the knowledge of the truth. QUEST. X. Abimelech rather of fear than love, maketh a league with Abraham. Vers. 22. ABimelech spoke unto Abraham, etc. 1. Some think, that Abimelech not of any suspicion or jealousy toward Abraham, but for love of his virtue, and seeing him to be a man prosperous and beloved of God: both by reason of the victory given him against four Kings, when he recovered Lot, and the honourable congratulation of Melchisedech, that met him, and now the rate birth of his son Isaac: for these causes he desired his friendship, Pererius. 2. But it is more like that Abimelech feared Abraham's greatness, and therefore of fear rather than love, desired to make a league with him, Muscul. Calvin: for it is no other like but that Abimelech was affected to Abraham, as afterward to his son that sojourned in the same place: and how Abimelechs' affection stood toward Isaac, the Scripture showeth: Wherefore came ye to me, seeing you hate me? etc. Gen. 26.27. yet Abimelech desireth also to make a covenant of friendship with Isaac. QVEST. XI. Of the gifts given to Abimelech and the seven lambs. Vers. 27. ABraham took sheep and beefs, etc. Pererius thinketh, that no other ceremony was used, in making this covenant, but only an oath between them: but this giving of sheep to Abimelech, showeth that some other rite and solemnity was performed, Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place: for, though all this land was promised to Abraham▪ yet the time of his actual possessing it, was not yet come. 3. The seven lambs, were not money stamped with that mark, but so many in the kind which Abraham giveth as a price or redemption of his well, that he might enjoy it quietly afterward: Calvin. 4. And these seven lambs did not belong unto the covenant, as a rite and ceremony thereof: for then Abimelech would not have asked, what they did mean: v. 29. But they were as an earnest given for the redeeming of the well, Perer. 5. Augustine thinketh, that Abraham bought with them that parcel of ground, where he planted a groave: and it is not unlike: for before this time Abraham is not sound to have planted any. QVEST. XII. Of the name and City of Beersheba. August. qu. 56. in Genes. Vers. 31. WHerefore the place is called Beersheba. 1. The word shabangh, signifieth both seven, and with some little alteration of the points, to swear: but here Moses deriveth the word, from the oath, which was taken between them, although not without relation to the seven lambs given in exchange: Vatab. 2. Moses called the place Beersheba, that is, the well of the oath, before v. 14. but that is by anticipation. Beersheba how counted among the cities of Judah belonging to Simeon. 3. Of this well the City next adjoining was so called Beersheba, which was the utmost bound of the land of promise toward the South, as Dan was on the north side. 4. This Beersheba was one of those Cities that belonged to Simeons' lot, josua 19.2. but because Simeon had their inheritance in the midst of the inheritance of judah, Iosu. 19.1. Beersheba also is numbered among the Cities of judah, Iosu. 15.28. QVEST. XIII. Why Abraham made a groave. Vers. 33. ANd Abraham planted a groave, etc. 1. To let pass Rupertus allegory, who by this groave planted by Abraham in a strange country, understandeth the Church planted among the Gentiles, professing Abraham's faith. 2. Abraham planted this groave, that it might be a quiet and solitary place, The idolatrous abuse of groaves among the heathen. Lib. 1. c. 1. Trees consecrated by the heathen to their gods. Why the Israelites were forbidden to consecrate any groaves. to the which he might betake himself, for prayer and contemplation. Cajetan. 3. Some think that this groave was set with all manner of fruitful trees, whither Abraham did use to carry his guests, and by the sight thereof to stir them up to praise God the giver of all good things. Tostat. ex Targ. Hierosol. 4. It should seem, that the heathen from this godly use of Abraham, derived by a corrupt imitation their consecrating of woods and groaves to their Idols: and therefore the Israelites were forbidden afterward to do the like: and that this was the fashion of the heathen, Pliny testifieth: how that several trees were proper to several Idols, the escule or oak tree to jupiter, the laurel to Apollo, olive to Minerva, myrtle tree to Venus, poplar to Hercules: which abuse was taken up by the idolatrous Israelites: they offered incense under the oaks, the poplar trees, the olive, Hosh. 4.13. 5. This superstitious use was afterward forbidden the Israelites, not for those reasons alleged by Philo: 1. because the temple of God, amoenitates non postulat, must not be a place of pleasure. 2. or because dung and other filth is applied to the trees to make them grow, 3. God will be worshipped in pate●● and open places, not in secret and obscure corners. For then Abraham would not have worshipped God in a groave, if upon these grounds it were unlawful. 4. But the cause of the prohibition was the superstitious practice of the heathen, that had abused these things to Idolatry: to whom the Lord would not have his people conform themselves. Deut. 12.3. You shall break down their pillars, and burn down their groaves with fire, etc. you shall not so do unto the Lord your God. QVEST. XIV. How long Abraham sojourned in the land of the Philistines. Vers. 34. ABraham was a stranger in the Philistines land a long season, etc. 1. Lyranus thinketh with other Hebrews, that Abraham sojourned in this country 25. years: for so old Isaac is supposed to be, when Abraham was bid to offer him up in sacrifice: for then Abraham dwelled still in Beersheba, and somewhat after. 2. It is also not unlike, that Abraham's time of abode was longer in Beersheba, than it was in Hebron, in the plain of Mamre: for it was but 25. years from Abraham's first coming into Canaan, in the 75. year of his age, to the birth of Isaac, in his 100 year: Lyran. 3. From this time of isaack's birth beginneth the account of the 400. years mentioned, Gen. 15.13. Calvin. Now whereas S. Paul doth draw this history of Sarah and Hagar, Isaac and Ishmael, to an allegory: this place giveth occasion to entreat of and handle the Apostles words: The allegory of Sarah and Hagar, handled by S. Paul, Galat. 4. explained. and to gather the sum of Pererius and others commentaries upon that Scripture, as it is set forth, Galat. 4. v. 21. to v. 27. QVEST. XV. How diversely the word Law is taken in the Scripture. Vers. 21. TEll me, etc. do ye not hear the Law, etc. 1. Sometime the law is taken for the Scriptures of the old Testament: as joh. 15.25. a testimony alleged out of the Psalms, is said to be written in their law. 2. Sometime, the old Testament is divided into the law and the Prophets, Matth. 7.12. 3. Sometime the law is taken for all the books beside the Prophets and the Psalms, Luk. 24.44. 4. The law is taken for the five books of Moses: as here for Genesis the first book. Perer. QVEST. XVI. What it is to be borne after the flesh. Vers. 23. HE which was of the servant, was borne after the flesh. 1. Sometime flesh is taken for the corruptible and mortal state of man in this life: so the Apostle saith, flesh and blood cannot inherit the kingdom of God: and expounding himself, he addeth, neither doth corruption inherit incorruption, 1 Cor. 15.50. 2. It is taken for the sinful state and condition of the flesh: as Rom. 8.8. They that are in the flesh cannot please God. 3. It signifieth the nature and state of the flesh, Matth 16.17. Flesh and blood hath not revealed this unto thee: that is, nothing in the nature of man: so in this place, Ishmael is said to be borne after the flesh, that is, after the common order and course of humane birth: Isaac also was borne by promise, that is, beside the usual strength and course of nature, he was borne by the power of God's word and promise, of one, whose womb was in a manner dead in respect of her years. Beza. QVEST. XVII. Of diverse kinds of allegories. Vers. 24. WHich things are spoken by way of allegory. There are three sorts of allegories & parables: some are altogether feigned & applied to the matter in hand: such are those parables in the Gospel, as Luk 10. of the wise steward, Matth. 25. of the ten Virgins: some allegories consist altogether in borrowed phrases, and metaphorical speeches: such as often do occur in the reading of the Prophets. A third sort there is, which are not in words, but in the things: as the serpent in the wilderness set up, signified Christ, joh. 3.14. and here Abraham's family is a figure of the Church. QVEST. XVIII. How the testaments are said to be two. THese are the two Testaments, etc. 1. That is, Sarai and Hagar signify two Testaments, as the rock is said to be Christ, 1 Cor. 10.4. 2. They are called two Testaments, in respect of the diverse times, and the diverse dispensation, which in effect and substance were not two: for the law was a schoolmaster to bring unto Christ: saving that the false teachers, that did strive for the ceremonies of the law against the liberty of the Gospel, did make them not only diverse, but contrary. Beza. 3. A Testament is properly taken for the will of the dead, but here in a more general sense, it signifieth a covenant: and so is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used. Perer. QVEST. XIX. How the law held men in Servitude and bondage. ONe which is Agar from mount Sinai which gendereth unto bondage. 1. The one Testament, which was given in Sinai, is signified by Hagar: which Sinai is out of the limits of the promised land, and so are they strangers from the true Jerusalem, that are not the children of Abraham's faith. Calvin. 2. The law is said to beget unto bondage, not so much for that under the law all things were wrapped up in mystery, and not revealed in such manifest sort as under the Gospel: for so they are called servants that know not their masters will. joh. 15.15. neither for that they were nourished with temporal promises, as Abraham sent away the sons of Keturah, but reserved the inheritance for Isaac. But because the law held them in bondage under the hard yoke of ceremonies, Act. 15.10. and they were kept in fear, by reason of the curse and severe sentence of the law, which they transgressed through the weakness of the flesh, Perer. 3. Yet the law wrought not this effect upon all, that lived under the law, but only upon those, that knew not the right use of the law, which was to bring them unto Christ: for many were in those times, as Augustine saith, Ministri veteris Testamenti, haeredes novi, though Ministers of the old Testament▪ yet heirs of the new. QVEST. XX. How Agar is said to be mount Sinai. Vers. 15. AGar is Sinati, a mountain in Arabia: which is the better reading, than to say, Agar or mount Sinai: for here Hagar is the type, and mount Sinai, (which is taken for the law, which was there given) is that which answereth to the type: 1. both because of the name, which signifieth, as they say, the same thing in the Arabian tongue, which Sinai doth. 2. and the word Arabia, signifieth also affliction, humility. 3. Sinai in respect of the site is without the land of promise. 4. And Arabia with the inhabitants therefore, lived in a servile state and condition: and in this respect chiefly doth Sinai represent the law, which bringeth a spiritual bondage. Pererius. QVEST. XXI. How the mount Sinai is said to answer to jerusalem. Which answereth to jerusalem, that now is: 1. not bordereth upon, or is joined to Jerusalem, as the vulgar Latin and the B, translation readeth: for the contrary is evident to him that beholdeth the situation of the country. 2. neither because the way or journey is continued from Sinai to Jerusalem. Aquinas. 3. but in respect of the correspondency and similitude: because the terrene and earthly Jerusalem, retaining still the ceremonial yoke of the legal ceremonies, was held in spiritual bondage and servitude. Beza. Perer. QVEST. XXII. Of jerusalem that is from above. Vers. 26. IErusalem which is above, is free, the mother of us all, etc. S. Paul setteth against the old testament, and terrene Jerusalem, the new testament and heavenly Jerusalem, which is described by four epithets. 1. it is said to be from above, because Christ the head thereof came from above. john 16.28. I came out from the father: and because we must have our conversation in heaven, Philip. 3.20. 2. It is called Jerusalem, which signifieth the vision of peace. It is free, not with civil and outward freedom: for many may be called being servants, 1 Cor. 7.21. but it is free, both morally, in not being a servant or slave to the affections and desires of the flesh, and spiritually in casting off all servile fear: Divers kinds of liberty and freedom. and celestial liberty it hath in hope, which shall be an everlasting freedom both of body and soul. 4. It is now the mother of us all, and fruitful of many children, as Sarah at the first was barren, but at the last brought forth Isaac, whose seed was promised should be as the sand of the sea: so she that was fruitful, the old Synagogue is now barren, she that was barren, the Church of God, is now fruitful among the Gentiles, according to that saying of Anna, 1 Sam. 2.5. The barren hath borne many, and she that had many children is feeble. QVEST. XXIII. Wherein Ishmael resembleth carnal professors. Vers. 28. THerefore brethren we are after the manner of Isaac. This then is the application which the Apostle maketh of this allegory. 1. they which make account to be justified by the ceremonies or works of the law, are like unto Ishmael borne of the bondwoman after the flesh: they which belonged unto the faith of Christ, are the children of promise by grace. 2. As Ishmael born of the bond woman persecuted Isaac: so they which either live or teach after the flesh, do now persecute the servants of God, as the pharisees did the Apostles, the Pseudocatholikes the professors of the Gospel. 3. As the servant with her son were cast out, for mocking of Isaac; so the Jews for deriding of Christ, are cast out of the land of promise: Augustin. in epist. 45. and so many as believe not in Christ whom they crucified, are deprived also of the celestial Canaan. Perer. 4. Augustine further fitly expresseth this comparison, between the carnal and spiritual Israelites by the history of jonah: resembling the Jews, envying the calling of the Gentiles to jonah, angry for the saving of Niniveh: the ceremonies and carnal rites to the gourd, that shadowed but for a time: Christ to the worm, that smote the gourd: and removed the ceremonies, bringing in true righteousness and everlasting comfort and refreshing. 4. Places of doctrine. 1. Doct. Christians may have their plentiful feasts, so they take heed of excess. Vers. 8. ABraham made a great feast: This feast was more than ordinary, at the which some say Sem and Heber, and King Abimelech were present: but of the first two guests no likelihood, because no mention is made of them afterward: of Abimelechs' presence there is more probability. Muscul. Howsoever, in that Abraham maketh such great preparation for this feast, we learn that it is lawful for Christians to have their solemn and joyful feasts and meetings, so that they take heed of excess: and that the creatures of God may not only be used for necessity, but in plenty and alacrity, so there be no superfluity. Calvin. For as bread was given for man's sustenance, so wine is ordained to make the heart cheerful. Psal. 104.14. 2. Doct. God is otherwise with his elect, otherwise with men of the world. Vers. 20. GOd was with the child and he grew: God was with Ishmael by his general providence 〈◊〉 care, in that he grew up, thrived in the world and prospered: but there is a more 〈◊〉 grace and favour toward the elect: as our Saviour promiseth to be with his till the end of the world, Matth. 28.20. and in this sense S. Paul saith, God is the Saviour of all men, but especially of them which believe. 1 Tim. 4.10. 3. Doct. Children ought not to contract marriage without the consent of their parents. Vers. 21. HIs mother took him a wife out of the land of Egypt. This showeth that it belongeth to parents to provide that their children be honestly bestowed in marriage: and that children ought not contract themselves without the consent of their parents: Abraham provideth a wife for Isaac, Gen. 24.4. Isaac for jaacob. 28.2. By Moses law the daughter's vow was not good, unless the father did ratify it: Numb. 30.6. Wherefore the canon law is injurious, that alloweth contracts, and espousals made without consent of the parents. Muscul. 4. Doct. We must only swear by the name of God, and not of Saints. Vers. 23. Swear unto me here by God. Abimelech, though himself, as it is likely, were a worshipper of other Gods: yet exacteth no other oath of Abraham, but to swear by God only: superstitious then is the use of papists, that urge men to swear not only by God, but by the Virgin Mary and other Saints: whereas the Scripture saith, thou shalt fear the Lord thy God, and swear by his name, Deut. 6.13. Muscul. 5. Doct. Lawful to take an oath before a Magistrate. Vers. 24. ABraham said I will swear. This example condemneth the Anabaptists: and showeth that it is lawful to take an oath before the civil Magistrate: either to testify the truth, for the ending of strife. Heb. 6. v. 12. or for the confirming of a ●●●gue, and performing and keeping of faith, as there was an oath between jacob and Laban, Gen. 31.50. Luther. 5. Places of confutation. 1. Confut. No Sacraments but commanded of God, Vers. 4. ABraham circumcised Isaac, etc. as God had commanded. Wherefore in religious duties, and especially in the administration of the Sacraments, we must follow God's ordinance and commandment: nothing ought to be altered, added and changed in the substance and necessary parts thereof, otherwise than God hath left them. Saint Paul delivereth to the Corinthians the same, which he received of the Lord, 1 Cor. 11.23. The Church of Rome is found then to be a falsifier and corrupter of God's ordinance, who have brought in seven Sacraments, whereas the Lord commanded but two, and these also of God's institution, they have defiled with many vain inventions, and idle superstitious ceremonies of their own. Calvin. 2. Confut. Hagar was not Abraham's wife. Vers. 11. THis was very grievous in Abraham's sight because of his son: not because of Hagar: it seemeth then that Hagar was not Abraham's wife, as Pererius thinketh, for these reasons: 1. Because Abraham's affection would have been greater to his wife, than to his child. 2. Hagar is called a bondwoman still: but if she had been Abraham's wife, she had been free: neither would Abraham, if she were his wife, have committed her to the power and government of Sarah, as he did: Gen. 16.6. Behold thy maid is in thine hand, do with her as it pleaseth thee. The husband only in the family is the governor and head of the wife. 3. It is not likely, that Abraham should have been commanded to send Hagar away, never to return, if she had been his wife: the Scripture alloweth no such perpetual separation, but in case of fornication. Matth. 5.35. Whosoever shall put away his wife, except for fornication, causeth her to commit adultery. Neither are the contrary reasons of any value: 1. Thom. Aquin. saith, I● 4. sententi● distinct. 33. that as in the law Moses allowed to give a bill of divorcement, ad evitandum uxoricidium, to avoid wive-slaughter: so it was lawful for Abraham to cast out Hagar, for the manifesting of that mystery expressed by Saint Paul, Galat. 4. Contra 1. Aquinas then thinketh, that the very marriage was dissolved, which Pererius denieth, as shall even now appear. 2. That which Moses permitted, was no approbation, but a toleration, as our Saviour saith, for the hardness of their hearts, Matth. 29.6. but this fact of Abraham was lawful and commendable, the examples therefore is not alike. 3. God will not have his commandment broken: to make a mystery: but if Hagar had been Abraham's wife, he in putting her away; had violated that precept: they two shallbe one flesh. 4. the mystery better holdeth to make Ishmael the son of Abraham's bondmaid, rather than of his wife. 2. Perer. this was done not by the will of Abraham, but by the council of God: therefore Abraham might put her away, though his wife: in v. 21. Contra. 1. prove her first to be Abraham's wife, and then I will yield, that at God's commandment she might be put away. But this being the thing in question, whether she were Abraham's wife: it is more probable that she was not, because of this separation. 2 God useth not to dispense extraordinarily with his law, whereas his purpose and will may otherwise be effected: as in this case, the counsel of God for casting out of Hagar might stand without any contradiction to God's precept, if Hagar be held to be Abraham's concubine, rather than his wife. 3. We find in scripture, that God brought man and wife together, as Eve to Adam, the Angel bid joseph not to fear to take Marry, whom he purposed secretly to send away: but of Gods separating of man and wife, but in the case excepted, we read not. 3. This separation was only from bed and board, not otherwise, the marriage knot remained insoluble and untied still. Perer. ibid. Cont. If the marriage bond remained, how came it to pass, that Abraham after Sarahs' death took a new wife Keturah, and not his former wife Hagar. 4. But the Scripture saith, Hagar was Abraham's wife, Gen. 16.3. How Hagar is called Abraham's wife. Sarah gave her to Abraham for his wife. Contra. 1. The meaning only is, that Sarah gave Hagar to be in stead of his wife, in this office only for procreation of children, and to be in her place: for she saith, It may be I shall receive a child by her: neither is Hagar accounted afterward as a wife, but an handmaid still: 2. or we may say that Hagar is here called a wife, improprié, improperly, for Sarah had no power to give Abraham another wife. Calvin. 3. Confut. Many challenge to be true Catholics which are not. Vers. 10. THe son of this bondwoman shall not be heir. Like as Ishmael did challenge the birthright, and despised Isaac, and by his mother's instigation sought the inheritance, and bore himself bold of his eldership: so it is no marvel, if that they which are but a bastard Church, and Pseudocatholikes, do appropriate unto themselves the name of the Church of Christ: like to those, of whom the spirit of God speaketh: which were of the Synagogue of Satan, calling themselves jews and were not, Revel. 3.9. But as Ishmael, for all his bragging, was no whit nearer the inheritance: so these bolstered out and embossed titles, will no sooner make them the Church of God. 4. Confut. Not lawful to make allegories of Scripture. THough Saint Paul, having the instinct of God's Spirit, doth allegorise the history of Sarah and Hagar: it is therefore no warrant to every expositor and interpreter to make allegories of Scripture: which corrupt use the Roman Synagogue alloweth, and others practice: 1. Saint Paul's rare using of allegories, aught to teach such, that they also should be very sparing. 2. Unless they could say of themselves, as Paul did, I think I have the spirit of God, 1 Cor. 7.4. They cannot challenge the like liberty in expounding of scripture, as S. Paul did: therefore it may be said unto them, as Christ said to his disciples you know not, what spirit you are of. Luk. 9.55. 3. Perer. to this purpose useth a good reason; It only belongeth to God, which inspired the Scriptures, perfectly to know all things, that were to come, and not only to know them, but to dispose & direct them, as it pleaseth him, wherefore he only can appoint that things formerly done, veram totamque figuram gerant, etc. should bear a true and certain type and figure of things afterward to be done. Man therefore that cannot dispose of things to come, is not to make types and figures, according to his own device. 5. Confut. Types are said to be, that is, to signify the things whereof they are types. ANd Saint Paul saith, these are 2. testaments, that is, Sarah and Hagar, signify two testaments, Galath. 4.24. so the rock is said to be Christ, that is, prefigured Christ, 1 Cor. 10.3. This Pererius acknowledgeth: and yet could not see, that Christ, etc. after the same manner said, This is my body, that is, a figure of my body, as both Tertullian and Augustine expound: although there is great difference (I grant) between the figure and representation in types, and in sacraments: for there is only a signification of spiritual things: but in the Sacraments, there is a lively and effectual oblation of the things signified and shadowed forth, yet in the phrase and manner of speaking in both, there is no difference. Beza. 6. Places of moral observation. 1. Moral. Mother's should nurse their own children. Vers. 7. THat Sarah should have given suck, etc. Ambrose well noteth hereupon, that by Sarahs' example mothers should learn to nurse their own children: they which of necessity, for want of milk or weakness, do put forth their children to nurse are excused: but of niceness to refuse this duty, is worthy of blame: The Prophet saying, thou hast given me hope at my mother's breasts, Psal. 22.9. and the Apostle commending widows, that had nourished their children, 1 Timoth. 5.10. sheweth that God hath laid this duty upon mothers: which they that refuse are but half mothers, which nourish the infant in their wombs, but forsake it when it cometh into the world. 2. the infants many times drawing the milk of bad women, do imitate their evil manners, as we see in plants, and young cattle, that follow the nature of the ground that feedeth them, and the dams that suckle them. 3. The purpose of nature is made frustrate, when for this end God hath provided milk for the food of infants: for God hath made nothing in vain. Calvin. 4. By this means also the mother's affection is alienated from the child, whom she cannot so well fancy, as whom she hath nursed and kissed at her breasts. Perer. 2. Moral. Our affections must be subject to Gods will. Vers. 11. THis was very grievous to Abraham: yet Abraham, though his affection stood otherwise, after the Lord had spoken unto him, doth bridle his natural affection, and submitteth it to God's pleasure. We likewise must learn to confirm our desires to the Lords will; And if commendable and natural love, such as abraham's was, must be overswayed by our duty toward God, how much more unnatural and unlawful lust ought to be extinguished, which are flat opposite and contrary to the will of God, Calvin. a man is to forsake and deny himself for Christ. Mark. 8.35. 3. Moral. The counsel of inferiors not to be despised. Vers. 12. IN all that Sarah shall say unto thee hear her voice. Abraham is bidden, to give ear to the counsel of Sarah: And we must learn not to despise the advice of inferiors, when they speak the truth unto us, and persuade us to that, which is right, as the Apostle saith: set up them, which are least esteemed in the Church, 1 Corinth. 6.4. Muscul. 4. Moral. The truest love leaveth not a friend, no not in the instant of death. Vers. 16. I Will not see the death of the child: Hagars' heart would not serve her to see her child dye: but this was but a compassionate and effeminate love: give me such a friend and lover, as will not forsake one in the greatest extremity, and will stand by him in the agony of death, when he hath most need of comfort: I condemn not the first, if it proceed of tenderness of affection, rather than of niceness and want of duty, but I prefer the other. So the Lord said to jacob, moving him to go down into Egypt, joseph shall put his hand upon thine eyes. Genes. 4.6. 4. This duty is the dearest, and nearest all other performed to their friends, to close their eyes, when they were dead. 5. Moral. God heareth our prayers every where. Vers. 17. GOd heard the voice of the child, etc. God is every where ready to hear the complaints of the poor: Ishmael was heard in the wilderness, Daniel in the Lion's den, the three children in the fiery furnace, jonas in the whales belly: Therefore Saint Paul saith: I will that men every where lift up pure hands, etc. 1 Timoth. 2.8. no place is then barred to our prayers. Muscul. 6. Moral. Old rancour must be left, where true reconciliation is made. Vers. 25. ANd Abraham rebuked Abimelech. etc. Abraham did well, being now to make a firm and faithful league with Abimelech, to pour forth all the grief of his heart at once: not as the fashion of some is, which make semblance sometimes of reconciliation and atonement, and yet do retain rancour and seeds of malice in their heart: as joab did, that embraced Abner with one hand, and struck him to the heart with the other. 7. Moral. Inferior officers often abuse the name and authority of their Lords and masters. Vers. 26. I Know not who hath done this thing, etc. also thou toldest me not, etc. Abraham is found to be here in some fault, that finding himself grieved and wronged by Abimelechs' servants would complain of it before the King, but poureth it out upon this occasion. Luther. so many that hold themselves quiet a long time, sometime in their heat will utter their stomach: But the greatest fault of all was in Abimelechs' servants, who abusing their master's name & authority, do without his knowledge take away a well from Abraham: Such is the officious disposition of many inferior officers and Ministers under Princes and other great men, that they will father their injurious dealings upon their authority, that neither knew, nor consented: So Gehezi abused his Master Elisha. 2 King. 5.22. CHAP. XXII. 1. The Method. THis Chapter entreateth first of Abraham's purpose to sacrifice Isaac his son, with other things adjoining, vers. 1. to 20. secondly, of Abraham's kindred, namely of the issue of his brother Nachor by his wife Milcah, and his concubine Reumah, vers. 20. to the end. In the first part we have 1. God's commandment to Abraham to sacrifice his son: vers. 1, 2. 2. Abraham's obedience: vers. 3, 4.5. 3. The preparation to the sacrifice, the wood, the fire, the knife, the altar, isaack's binding, are all expressed, vers. 6. to vers. 10. 4. God's prevention of Abraham, and provision of another sacrifice: vers. 10. to 15. 5. The Lord's commendation of Abraham's faith and obedience, with renewing of the promise. 2. The diverse readings. v. 2. Only begotten son. H. only son. caet. he. jachad. to unite. Into the land of vision. H. high land. S. the land of God's worship. C. the land of Moriah. cat. which some derive of jarah, to fear: some of raah, to see. H.S.c. v. 6. a sword. H.S.C. a knife. caet. maacelet. signifieth both derived of acal to devour. v. 7. Where is the sacrifice: H. the sheep. S. beast. B. lamb. G.P. the little beast. H.S.c. diverse. signif. T.H. sheh signifieth a small beast of sheep or goats. v. 13. one ram. S. after that a ram, etc. C. aramme behind. cae. behind achad: S. ap. f. pr. caught in the plant Sabech. S. in a tree, C. in a thicket or bush: caet. Sabach, the perplexity, or entangling in bushes or trees. v. 14. And Abraham prayed and offered sacrifice in this place, and said before the Lord, here shall be generations serving him: therefore it is said to this day in this mountain, Abraham sacrificed to God. Ch. cor. See more of this verse. 17. afterward. C. and the Lord called the name of the place, jehovah ●ireh. G. or the Lord seeth. caet. v. 16. hast not withdrawn thy son. T. spared thy son. caet. chashach to forbid. v. 18. all the people of the earth shall be blessed because of thy sons. Ch. in thy seed shall all the nations be blessed. caet. differ. verb. Ch. cor. H.S.c. v. 24. concubine Rema. S. Roma. H.C. reumah. v. 21. the father of the Syrians. H.S. father of Aram: cater. 3. The explanation of doubtful questions. QVEST. I. At what year of his age Isaac should have been sacrificed. Vers. 1. AFter these things. 1. Though it be uncertain in what year of isaack's age, Abraham was bidden to sacrifice him; yet it is neither like, that he was then but 12. year old, as Aben Ezra ex Tostato, seeing Abraham laid a burden of wood upon his shoulder; neither was he yet 37. years old, as some Hebrews hold, which was the year of Sarahs' death; for this was done, Sarah being yet living, and in good health; But josephus' opinion seemeth to be more probable, that Isaac was at this time 25. year old. 2. But that this was done the first day of the seventh month, upon which occasion the Jews observed the feast of blowing of Trumpets, in remembrance of isaack's deliverance, is but a Jewish tradition without ground. 3. Whereas Nyssenus and Augustine think, that Sarah knew of this intended sacrifice, Chrysostom's opinion is more like, that she knew it not, Whether Sarah knew of Abraham's purpose. lest she should have been too much grieved with the loss of her son. Ex Perer. QVEST. II. Why Isaac was commanded to be sacrificed. Vers. 2. TAke thy only Son, etc. There seem to have been two principal ends of this commandment of God: 1. that thereby Abraham's faith and obedience might be tried: as the Apostle saith, Heb. 11.17. by faith Abraham offered up Isaac. 2. The other end was, to be a lively type and representation of the sacrifice of Christ: and to this sense some expound that place, Heb. 11.19. that Abraham received Isaac, èn Parabolè, in a similitude or parable; which though it seem not to be the proper meaning of those words, yet this offering up of Isaac in sacrifice, in many things representeth the death of Christ: 1. as Abraham offered Isaac, so God gave his son to dye for the world: Isaac how a type of Christ▪ 2. as Isaac was not sacrificed, so Christ was the lamb, that was as though he had been killed, Revel. 5▪ 6. his divinity died not, and his humanity was revived. 3. the time also agreeth, Abraham was three days and three nights in going to the place of sacrifice; as Christ was so long in the grave. 4. the wood is laid upon Isaac, Christ carried his cross. 5. the ram is entangled in a thicker, Christ was crowned with thorns. 6. Isaac was offered in the same place, where afterward the temple stood, and our Saviour suffered at Jerusalem. QVEST. III. Of the ten several tentations of Abraham. THis was the last and greatest tentation of Abraham, and in number the tenth. 1. Abraham was tempted and tried, when he was bidden to come forth of his country, not knowing whither. 2. When by reason of the famine he went down to Egypt. 3. When Pharaoh took away his wife, that both he was in danger of his life, and she of her chastity: 4. When there was a strife between Lot's servants and his. 5. When he was constrained to arm himself and his servants to rescue Lot, taken captive. 6. When at Sarahs' motion he expelled Agar out of his house. 7. When at ninety nine years of his age, he was circumcised in his foreskin. 8. When Abimelech took away his wife. 9 When he sent away Hagar and Ishmael his son. 10. When he was commanded of God to sacrifice his son Isaac. Perer. ex Haebreis. QVEST. IU. Whether this mountain Moriah, were the same, wherein the Temple was built. Vers. 2. TO the Land of Moriah: 1. That this was the mountain, where afterward the temple was built, there is no question: for so it is directly affirmed, 2. Cron. 3.1. 2. But whether Christ were crucified upon this mountain, it cannot certainly be affirmed, as Augustine thinketh, receiving it from Hierom. serm. dempor. 71. seeing Christ suffered without the city in mount Calvarie: unless it can be showed, that these two mountains are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place, it is unlike, seeing they kept not off from paradise, which was in Mesopotamia: Whether Cain, Abel, Noah; sacrificed upon this mountain. neither did Noah build his altar here after the flood, because the scripture saith, that the ark rested upon the hills of Armenia, Gen. 8. and immediately upon Noah's coming forth of the Ark, he reared that Altar unto God. 4. This hill whereon the temple stood, was sometime higher than the rest of the City, as josephus describeth it, but the Romans cast it down into the brook Cedron, so that now it is in a manner a plain, lower than the other parts of the City. Perer. ex Borchard. QVEST. V. Of the original and derivation of the name of Moriah. FOr the signification of the word Moriah: 1. some interpret it, the bright or shining hill, deriving it of oorh, light: because there was the oracle of God. Aquila. 2. Some would have it so called of Marar, myrrh, because that place abounded with myrrh and cinnamon, Cantic. 4.6. 3. Some of jara, to fear: because God was there feared and worshipped. Chald. 4. Some of jarah, to teach: because there the law and heavenly doctrine was taught. 5. Oleaster fetcheth it from mar, bitter: because of the bitter grief of Abraham offering his son. 6. But we need not go far for the derivation of this word: Abraham showeth the original to be from raah to see: not because it was a conspitious hill, and easy to be see● or because it was the country of the seers and prophets: Lyppoman: but because the lord was there seen of Abraham, and did provide for him. jun. QVEST. VI The greatness of Abraham's tentation in the sacrificing of Isaac. 2. TAke now thine only son: Many difficulties do concur in this tentation of Abraham. 1. He saith not, take thy servant, but thy son. Muscul. 2. The only son. If he had had many, t●e grief had been the less, but now, Isaac was his only son, Ishmael being abdicated and sent away. Calvin. 2. It is added, whom thou lovest, etc. Isaac was a virtuous and obedient child, and Abraham loved him so much the more: if he had been an ungracious son, the grief had been much less. Calvin. 4. yea he is bid to offer Isaac, of whom the Lord said, in Isaac shall thy seed be called: so that Abraham's hope of posterity by this means, and the expectation even of all those promises made in Isaac are cut off. Origen. 5. Ipse primus author inusitati exempli, etc. Abraham must be first Author of an unwonted example, in sacrificing humane flesh. Philo, 6. He is bid with his own hands to kill him, to be the executioner himself. Muscul. 7. He must offer him for a burnt offering, that no memory or monuments should remain of him, but he should be consumed to ashes. Perer. 8. He must not do it presently, but he taketh a journey of three days, all which time his soul is tormented with grief and care: dum ambulat, dum iter agit, cogitationibus animus ejus discerpitur: while he walketh upon the way, his mind is as torn in sunder with these thoughts. Origen. hom. 7. in Genes. 9 It must be done upon a mountain, in the view and sight of the world: if a secret place had been permitted for this sacrifice, it had been more tolerable. Marlorat. 10. But the greatest conflict of all was, in that the Messiah was promised to come of Isaac, sic in ejus persona perire videbatur tota mundi salus: and so the safety and salvation of the world did seem to perish in his person. Calvin. QVEST. VII. How Abraham knew that it was God that bade him sacrifice his son. Vers. 3. THen Abraham rose up early, etc. 1. It appeareth, that the Lord spoke not unto Abraham by dream in his sleep, but being awake: both because Abraham rose up in the night, to address himself to his business: he stayed not till he was awaked out of his sleep: as also this being so hard and unaccustomed charge, it was requisite, that Abraham should have been in the plainest manner spoken unto, that without all ambiguity he might acknowledge it to be God's voice, Cajetan. 2. Now Abraham knew it to be God's voice, partly by that experience which he had of such heavenly conferences: that he knew it as well, as he discerned Sarahs' voice when she spoke: partly the patriarchs and Prophets, by the clear light and illumination of their souls, did understand such visions to be of God: as the soul naturally discerneth of certain general notions and principles: but in these days, there being no such clear light of illumination, it is hard to judge of visions, without some special direction & better certainty out of God's word. 3. Wherefore Abraham nothing doubting, but that God spoke unto him, did easily overcome all other troublesome thoughts. As that it might seem an unnatural and cruel part, for the father to kill his own son; and that God did appear to be contrary to himself, in commanding him to be killed, in whom Abraham was promised to be blessed and increased: the first doubt Abraham was satisfied in, because nothing which God commandeth can be against nature, seeing he is the author of nature, although God may work against the ordinary course of nature. And like as God hath inflicted death justly upon all both good and bad, so at God's special bidding to take away man's life, is not man's act, but Gods: and therefore just. Against the other doubt Abraham's faith prevailed: for he doubted not, but that God was able to raise up Isaac again from the dead, Heb. 11.9. QVEST. VIII. Of the distance of the mount Moreah from Beersheba. Vers. 3. THe third day Abraham lift up his eyes. 1. Neither do I think with Tostatus, that this mountain Moriah was under 20. miles, and so not a day's journey from Beersheba, where Abraham dwelled, and that he as full of care and grief went but an easy pace: for it was most like, that he which rose up so early, as soon as the Commandment was given him, would make all haste also to perform it. Hieron. tradit. hebraic. in Gen. 22. 2. Neither need we thus to reckon the days with Perer. that the first day must be accounted, that, which went before, whereof the night was a part, wherein God spoke to Abraham, and so he traveled but one whole day; for this seemeth to be against the text, that counteth the third day from Abraham's setting forth. 3. Therefore I approve rather Hieromes opinion, which thinketh that from Gerar to mount Moriah, it was three days journey: and so we need not force the letter of the Scripture. QVEST. IX. How the mountain Moriah was showed to Abraham. Vers. 4. See the place afar off. 1. Abraham knew not this mountain by a pillar of fire upon it, at some Hebrews think: nor by any external visible means: 2. neither by any vision, or dream: for in the last vision the Lord said, which I will show thee, v. 2. 3. but it is most like, that God showed it him by some secret instinct, as he used to speak to his Prophets, and as David was showed to Samuel, 2 Sam. 16.12. QVEST. X. In what sense Abraham saith to his servants, we will come again. Vers. 5. ANd come again unto you. 1. Neither doth Abraham here utter an untruth, saying they would come again, whereas he in his mind purposed to sacrifice Isaac. 2. neither doth he so speak, including a secret condition, si Deus voluerit, if God will, Thom. Angli. for Abraham knew the will of God was otherwise, that Isaac should be sacrificed. 3. neither was this a figurative speech, in using the singular for the plural▪ as though Abraham should mean only himself, for he meaneth his son directly, I and my child, etc. 4. neither yet doth Abraham speak so cunningly or captiously: captiose loqu●batur, etc. lest any of his servants, knowing his business, should have gone about to hinder it: as Ambr. lib. 1. de Abraham. c. 8.5. nor yet did Abraham so speak, because he knew God would raise up Isaac again to life: as Origen. hom. 8. Genes. The Apostle only saith, that he considered, that God was able to raise him up even from the dead: but that God would do it so presently, he knew not: neither had it been such a trial of his faith to sacrifice his son, if he had been sure, that his son should in that instant have been restored again to life. 6. I think rather that Abraham, being generally by faith assured of God's power, yet was ignorant in this particular, what would fall out: and therefore spoke as a man amazed and astonished: and yet ignorantly prophesied. Prophetavit quod ignoravit. Ambr. jun. QVEST. XI: Of Abraham's constancy and isaack's obedience. Vers. 7. MY Father, etc. 1. Abraham's settled constancy appeareth that notwithstanding these amiable words of his son, yet cannot be turned from his purpose: nomina v●tae solent operarigratiam, non ministerium necis: words of life, as to call father, son, do insinuate grace and savour, they minister occasion of death. 2. isaack's obedience is commended, who willingly submitteth himself. 1. being now 25▪ years' old, and so strong enough to resist his old and weak father, yet he yieldeth himself. Calvin. 2. He was bound, not that his resistance should be feared, but least any involuntary motion by the pangs of death, might have been procured. Perer. 3. his willingness further appeareth, in that Isaac maketh no request for his life: nemo rogat, nemo se excusat: neither he entreateth, nor his father excuseth this fact, Poets do fable, how Iphigenia Agamemnon's daughter, was sacrificed to the gods, for the safety of the whole army; but here we have a true stistory. 4. It is most like, that Abraham had before declared God's commandment unto Isaac, to the which he was obedient. josephus proceedeth further to show what the communication was between them: but whence knoweth he that? it is out of doubt that Isaac was made acquainted with God's counsel, wherewith he rested contented, Luther. QVEST. XII. Why the Lord would not have Isaac offered up in sacrifice though he so commanded, for the trial of Abraham's faith. Vers. 11. THe Angel of the Lord called to him. 1. I will omit here to make any long mention of the fables of the Hebrews: how that Satan appeared in the shape of an old man to Abraham▪ and again to Sarah; and in the likeness of a young man to Isaac, to draw them from obedience to God's commandment, but he prevailed not. Muscul. 2. The heathen also by their poetical fictions 〈◊〉 obscured the credit and truth of this history: for as the Angel of God appeared in this last and extreme point to Abraham, so they have also counterfeited the apparition of their gods in extreme perils. Calvin. 3. Thus it pleased God, that, although Abraham's faith was tried with this hard Commandment, that it should not be performed: 1. for his own glory sake, lest that Abraham's God might have been traduced among the heathen, as a lover of humane blood: 2. for Abraham's sakes, that the Lord might more amply reward him for his faithful obedience. 3. for our sakes, that we might have the example of faithful Abraham to follow: 4. and for the general instruction of Christians: that this might be a lively figure unto them of the sacrifice of Christ: both of God's love in giving him to dye for the world, and his obedience in humbling himself to the altar of the cross. And therefore Ambrose fitly applieth those words of Abraham, v. 8. God will provide him a lamb for a burnt offering, to the sacrifice of Christ: which was, that alia hostia, quam Deus pararet, that other offering which God would provide: lib. 1 de Abrah. c. 8. QVEST. XIII. How the Lord saith, I know now that thou fearest, etc. Vers. 12. NOw I know, etc. 1. Not that God is ignorant of any thing, or can have any experimental knowledge of any thing which he knew not before: for all things are naked in his sight. 2. Neither, as Augustine expoundeth, is God said to know, quia fecit, ut sibi Abraham innotesceret: because he made Abraham to be known to himself, qu. Genes. 58. for then he should have rather said, Now thou thyself knowest, etc. 3. Some do take it for the knowledge of approbation: I have known thee, that is, approved this fact of thine, as it is said, Psal. 1. The Lord knoweth the way of the righteous. Hillary. 4. Some refer it to God's eternal knowledge: I have known from the beginning, that thou shouldest do this thing, but I appointed it to be done only now: but this had been no commendation to Abraham: for thus God may be said to know every thing, whether commendable or otherwise. T. hom. Angel. 5. Wherefore the Lord speaketh here, humanitus, after the phrase of man, and by a metaphor. jun. and in effect it is nothing else, but that Abraham had now declared and testified his faith by his fruitful obedience. Calvin. as Chrysostome saith, Nunc omnibus declarasti, quomodo De●m syncere colas▪ thou hast made manifest to all, that thou sincerely worshippest God. hom. 47. in Gen. QVEST. XIV. Why this fact of Abraham is rather ascribed to fear than love. Vers. 12. THat thou fearest God. It is so said, rather, than that thou lovest God: 1. because the love of God must be joined with a reverend fear of God: serve the Lord with fear. Psal. 4. and the love of God bringeth forth a filial and dutiful fear: as the child that loveth his father, will also fear him. 2. the fear of God is generally taken, not for the particular act of fear, but for the whole worship of God: as Psal. 25.14. The secrets of the Lord is revealed, to those that fear him: and so fear in this sense comprehendeth also love. 3. because Abraham had now forgotten his natural love and affection, toward his son, because he feared God, this act is more properly ascribed to his religious fear. Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen. NOw concerning the excellency of Abraham's fact, whereas the heathen objected the like examples among them, to obscure this resolution of Abraham: as how Codrus of Athens offered himself for his people: and one Idomeneus King of Crect, as he came from the battle of Troy, being in a great tempest upon the sea, did vow unto Neptune, the first thing, which came forth to meet him, which was his son, and so he did: Marius is mentioned by Cyril against julian, that sacrificed his son: so the Scripture recordeth that inhuman facti of the King of Moab, that did offer up his son in sacrifice. 2 King. 4. It shall now appear what great difference there is, between these examples, and the fact of Abraham, both in the difficulty of the object, the readiness of his affection, the end also and purpose of the action. 1. Abraham offered up his only son, whom he dear loved, being the son of his old age: a virtuous and obedient son, upon whom depended, not only the continuance of his name and posterity, but the promise of the Messiah: these things could not concur in any of the other examples. 2. Abraham did every thing with singular alacrity: in the beginning he answered God presently, he took his journey in hand speedily: in the midst, he showed in his three days journey a settled constancy; in laying the wood upon his son, and going up the hill, great magnanimity▪ and in the end in building an altar, binding his son, lifting up his hand to strike, fortitude invincible: the like is not to be found in those heathenish precedents. 3. Concerning the end: they did it to purchase some benefit to themselves or their country, as Codrus Idomeneus: for fear, as the King of Moab; or to get them immortal fame. Some, because it was the custom of the country: as Philo giveth instance of the Gymnosophists among the Indians, that when they were old, did cast themselves into the fire, and their wives after them. But none of these things moved Abraham: not fear of man, for no man knew this oracle but himself: not the escaping of any calamity: w●●ch was not near him: nor any desire of praise, for he was alone upon the mountain: neither was there any such custom in Babylon, or Mesopotamia, from whence Abraham came. Philo. but the only fear and reverence, which Abraham did yield unto God, and the love of his Commandments, did induce him to perform this hard part of service. QVEST. XVI. Of the ram that was entangled in the bush. Vers. 13. BEhold there was a ram caught by the horns in a bush, etc. 1. Neither is the conceit of Euseb. Emissen. to be received, that thinketh sabech, translated a bush, to be a kind of goat with upright horns: neither is it a kind of shrub, or briar so called, as the septuagint think, or of a tree, as Gennad. and Theodoret, nor yet is it fitly translated, erectus, upright, as some read: but the word sabech signifieth the perplexity, winding, or clasping of a bush, a brier. 2. The fable of the Hebrews, that this ram was created the sixth day, and kept 3000. years for this use, is ridiculous, and worthy to be laughed at. Hebrews fables. 3. Ambrose maketh this ram a type of Christ: by his hanging in a tree or bush prefiguring the manner of Christ's passion, in hanging upon a tree: lib. 1. de Abraham. cap. 8. QVEST. XVII. How Abraham would take a ram which was not his own. NOw whereas it may be doubted, how Abraham would take a beast for sacrifice, that was none of his own: It may be answered; 1. That Abraham having made an altar, and prepared himself to sacrifice, did take it to be an irreligious act to depart, having not performed that service, and therefore of purpose looked about, to see what sacrifice might be offered to God. 2. And seeing a ram, he took it as sent of God, and remembered, what he had said before, that the Lord would provide a sacrifice: 3. Therefore, he knowing, that the Lord had provided this offering, he maketh no doubt or scruple to use it: neither is inquisitive to examine who was the owner: seeing that the earth is the Lords and all things therein: to whose dominion, every man's right and title ought to stoop and give place. Muscul. QVEST. XVIII. How the Lord will be seen in the mountain. Vers. 14. IN the mount will the Lord be seen. 1. The septuagint, reading, the Lord was seen, refer it to the appearing of the Angel in the mount. 2. Hierome reading, the Lord will see, seemeth to understand it, of Gods providing of a sacrifice, as Abraham had said before, v. 8. 3. Some Hebrews do take it to be a prophecy of the Temple, which should afterward be built at Jerusalem, where the Lord would manifest and show himself: so also the Chalde paraphrast expoundeth. 4. But beside these interpretations, which may indifferently be received: this name given upon this occasion, and growing into a proverb, hath this sense, that in like sort, in the mountain of the Lord, that is, in due time and place, his children in their necessities, shall be provided for: and therefore junius better readeth: in the mountain of the Lord it shall be provided. QVEST. XIX. He was an Angel, and not Christ, that spoke here unto Abraham. Vers. 15. ANd the Angel of the Lord, etc. 1. This Angel was not Christ: for the Angel addeth, by myself have I sworn (saith the Lord:) he speaketh then in the person of the Lord, as being not that Lord himself; but Christ, being God, would have spoken in his own person. 2. Therefore Origen is found to be in a great error: whose words upon this place are these, unde put●, quod sicut inter homines habitu repertus est ut homo, ita inter Angelos habitu repertus est ut Angelus: As among men he was found in habit as a man, so among the Angels he was found in habit as an Angel. Unless Origen be favourably interpreted to speak of the office of an Angel: for so Christ diversely appeared to the Prophets and fathers: but if he mean, that Christ took upon him the very nature and person of an Angel, it is a great error, and contrary to the Apostle, Heb. 2.16. he in no sort took the Angels. 3. Therefore it is an Angel, which as God's messenger, for the greater authority, speaketh in the name of him that sent him. Calvin. QVEST. XX. Of the form and manner of God's oath. Vers. 16. BY myself have I sworn: 1. Some would have the form of God's oath to be in this particle, chi, translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certe, surely, Heb. 6.14. the Latin translateth it nisi, unless, as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Psal. 95.11. I swore in my wrath, if they shall enter into my rest: as though the oath should be explained thus: let me not live, or let me not be God, if, etc. Perer. But we need not so curiously to search out any other form of God's oath, than that here expressed: I swore by myself: the Chalde, by my word. 2. Philo maketh a nice and curious difference between swearing by God, Phil▪ lib. 2. d● allegor. ●egi●. and by the name or word of God: the first, God only sweareth by, man by the second: for to swear by himself, by his name, by his word, are all one: God sweareth by himself, Isay 45.23. by his soul▪ jerem. 51.14. Amos 6.8. by his name, jerem. 44.26. by his holiness, Amos 4.2. by his right hand, Isay 62.8. 3. So then like as a debtor doth use two ways to satisfy his creditor, by leaving a pledge or pawn, or procuring some surety: in like manner he that taketh an oath, sometime sweareth by his soul, by his honesty, faith, etc. as laying these things to pawn, that he will lose the credit of them, if he speak not the truth: sometime by God, as making him his surety, and witness, that he speaketh the truth. So the Lord swearing by his holiness, goodness, etc. doth pledge them, that unless that be, which he saith, he will lose them: and swearing by himself, he bindeth his Godhead for the performance, as though he should say in effect, If this be not, let me be no more God. Calvin. QVEST. XXI. Why the Lord took an oath. BUt further it will be asked, what need God had to take an oath, seeing the word of God is certain of itself, and need no confirmation; and an oath is used in doubtful cases, but to God nothing is doubtful or uncertain: an oath is used, when the party cannot be credited without an oath; but Abraham did believe God. The answer than is this. 1. The Lord sweareth not to any such end, as though any more credit and certainty by his oath might be won unto his promise. 2. And yet we take not this to be a metaphorical speech only with Cajetan: that God is said to swear by himself. 3. But the Lord taketh an oath, ad ampliorem confirmationem fidei nostra, for the better confirmation of our faith: and he doth it, the Apostle saith ex abundanti, more abundantly to show the stableness of his counsel, Heb. 6.17. Calvin. 4. Where we may note the differences between this oath and other oaths. Difference between God's oath, and other oaths. 1. God taketh this oath willingly, not forced thereto of any necessity. 2. He sweareth by himself, as having not a greater to swear by; and Philo sheweth the reason: Solus de seipso asseverare potest, quia solus ipse suam novit naturam: He only can bear witness of himself, because he only knoweth his own nature. 3. He also further saith; Sententiae nostra ex juramento fides accedit, ipsi juramento ex ipso Deo fides astruitur; Our sentence is credited because of our oath, but this oath is believed, because of God that taketh it. QUEST. XXII. Whether the promises here made are new, or the old renewed. Vers. 18. IN thy seed shall all the nations of the earth be blessed. 1. It is of all hands confessed, that the other three promises were made unto Abraham before. 1. That Abraham should be blessed, Genes. 12.2. 2. That his seed should be multiplied as the stars, and as the sand of the sea, Genes. 13.16. 3. That his seed should possess the gate of his enemies, which is in effect the same with that Genes. 13.12. all this land will I give thee, etc. God promised Abraham the land of the Canaanites, which were his enemies. 2. But Ambrose thinketh that this was a new blessing, containing a promise of the Messiah; lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons; because Saint Paul rehearseth this as a special blessing concerning Christ, urging these words, in thy seed, which are only found here; and the Lord confirmeth this by an oath, as Zachary in his song maketh mention of this oath, which he swore to our father Abraham, Luke 1.73. 3. But these reasons are easily answered; 1. Saint Paul citeth, rather that promise made, Genes. 12.3. in thee shall all the Gentiles be blessed, Galath. 3.8. for he speaketh of that promise which was made 430. years before the law, which must needs be that former given to Abraham at the 75. year of his age; but there will want 50. years of that sum, if the account should begin at this time, when Abraham was 125. years old; And whereas Saint Paul also alludeth unto this place, v. 16. and thy seed; and so expoundeth one place by another, he showeth, that in effect, they are both but one promise. 2. The adding of the oath, maketh it not a new promise, but confirmeth only the former; otherwise by this reason, all these promises should be newly made, seeing the oath goeth before them all; and indeed not only this promise of the Messiah, but the other also concerning the possessing of the land of Canaan was ratified by an oath, Exod. 13.5. Perer. 4. Wherefore here is no other promise made to Abraham, but such as he had heard before; but the same more amply and fully confirmed by an oath, and again renewed both to Abraham and Isaac: in which two respects, this promise is more excellent than the former, Calvin. QUEST. XXIII. How Saint Paul applieth this word Seed only to Christ. 3 to the Galath. HEre by the way, it shall not be amiss to explain that place of Saint Paul, Galath. 3.16. where the Apostle presseth the word seed, showing that because he saith, seed, not seeds, it must be referred to one, namely Christ. The Jews do make two principal objections against this place. 1. They urge, that this word metaphorically taken for the offspring of men, is a noun collective, never used in the plural number, but put in the singular, only signifieth a multitude, as likewise doth the word populus, vulgus, people, commonalty, etc. The objections of the Jews against the Apostles collection answered. Answer. 1. True it is, that the word Zeraugh, in the singular number doth often signify a multitude; but sometime in Scripture it is restrained to one, as Gen. 4.25. the name of seed is given to Seth, the Lord hath appointed me another seed for Habel, Genes. 21.13. Ishmael is called Abraham's seed. Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude, unless they could show it so to be used here, Beza. 2. The Apostle then, being not ignorant of the phrase and usage of the Hebrew tongue, doth not contend about the word, but the sense: that the word seed in this place is not taken for seeds, that is, many, but for seed, that is, one specially, Perer. 21. They object further: that whereas it is said, In thy seed shall all the nations of the earth be blessed, this is but a form of blessing, by way of comparison, like to that, Gen. 48.20. God make thee as Ephraim, etc. Ans. 1. If this speech did only show a form, not the cause of blessing: it need not have been said in thy seed, but in thee: that is, Abraham: God make thee like Abraham. 2. Where such forms of blessing are used, they are restrained to Israel: as in the place alleged. Gen. 48. In thee Israel shall bless: but here all nations shall be blessed: how should it come to pass, that all nations should not bless themselves, but be blessed, but in being called to the knowledge of God, which is by Christ: wherefore these words show the cause of blessing, not the form, Calvin. Now then, their objections being thus answered, I will show the right meaning of the Apostle. 1. I first reject Hieromes collection, The meaning of the Apostle opened. Galath 3.16. expounded. reproved by Erasmus: Paulum hoc argumento abusum apud crassos Galata●: that Paul abuseth this argument, having to do with the dull Galathians: for it becometh us not so to think of so grave an Apostle, writing by the Spirit of God. 2. Neither is it enough to say, that Paul by the same Spirit whereby Moses did write, did understand him to speak of Christ, Cajetan. in 3. ad Galat. for Paul having to deal with the gainsaying Jews, would not so much stand upon his Apostolic illumination, neither would they rest upon it. 3. Neither is the word seed taken here not singularly for the person of Christ, but collectively for the whole spiritual seed of Abraham, the people of God consisting of the Jews and Gentiles, Beza. for this sense seemeth to be coact and not proper: and the Apostle himself denieth it to be understood of many, but of one. 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jews, which he was experienced in, being brought up under the feet of Gamaliel; who all generally did hold this promise of blessing in Abraham's seed, to be understood of the Messiah, Perer. for thus the Apostles reasoning should be inverted, and that made his conclusion, which is his argument: for the Apostle doth not reason thus; This place is referred to the Messiah, Ergo, he saith, not seeds, but seed: But thus rather standeth his argument; In saying seed, not seeds, he meaneth but one, Ergo, the Messiah, that is, Christ. 5. Wherefore if the Apostles words be thoroughly weighed and examined, he enforceth two conclusions in this one sentence: the first is, that this place out of Moses must needs be interpreted, not of all Abraham's seed confusedly, but of some one specially: the other is, that this being evicted, that the Lord in this promise speaketh but of one, it will follow of necessity that this one must be Christ. For the first; that Abraham's seed is not understood promiscuè, for all his seed, the Jews themselves could not deny: for this seed was first restrained to Isaac, and Ishmael excluded, then in Isaac it was assigned to jacob, and Esau refused: in jacob this seed was singled out in juda, when the other tribes were carried into captivity, and never returned: therefore seed here cannot be taken for many, but we must still proceed in descending, till we come to one in whom this blessing is performed, Calvin. For the second; that this one must be Christ, it will necessarily follow, because none else can be named▪ in whom all the Gentiles received this blessing: for that place, Psal. 72.17. All nations shall bless him, and be blessed in him, cannot be understood of Solomon, Psal. 72.17. expounded. who was so far from procuring a blessing to all nations, that he brought a curse upon his own nation and posterity, when for his idolatry a rent was made in the Kingdom, the smallest part falling to the share of his son Rehoboam. And beside, this Psalm is a prophetical song of Christ under the type of Solomon, as vers. 5. They shall ●eare him as long as the Sun and Moon endureth: vers. 11. All Kings shall worship him: vers. 17. His name shall endure for ever. These sayings cannot be uttered of Solomon, or any other mortal man, but only are true of the Lord Messiah. There being then none else found by whom the Gentiles were spiritually blessed, in being called from their filthy idolatry, to the knowledge and worship of the true God, in being lightened with Scriptures, brought to the acknowledgement, and so remission of their sins, but only Christ: none else in whom they believe, whose name is blessed among them: Who can this else be but Jesus Christ the Messiah? And thus it is evident, that the Apostle hath reasoned strongly from this place, that salvation cometh not by the Law, but by faith in Christ, which is the thing the Apostle in this place intendeth to prove. QUEST. XXIII. Whether Abraham's obedience, or isaack's patience were more notable. IT may seem that isaack's obedience in yielding himself willingly to death, was more excellent and worthy of note than Abraham's; because it is a greater patience to suffer death for God's cause, than to infer it: Isaac also should have felt the sorrows and pangs of death in his body, which Abraham was only to behold. Notwithstanding these reasons, Abraham's example of obedience excelled: 1. Because he was to sacrifice his only, most beloved, and innocent son, which was no doubt more grievous unto him, than if he had died himself. 2. isaack's death came unlooked for: it should have been finished at once: Abraham's grief, as it pierced his heart three continual days before, so the remembrance of this fact would have continued still. 3. The Scripture giveth sentence with Abraham, which maketh mention in this place, and others beside, of Abraham's offering up of Isaac, but ascribeth no part thereof to Isaac. Now because that example of the King of Moab, 2 King. 3.27. expounded. which offered up the King of Edom's son in sacrifice, and not his own, as the common opinion is, may be thought to resemble Abraham's fact here, it shall not be amiss briefly to examine that place, as it is set down, 2 King. 3.27. QUEST. XXIV. Whether the King of Moab sacrificed his son, and wherefore. FIrst then, 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abraham's faith, which doubted not to offer his son, as Lyranus: therefore he attempted to do the like: for at this time the Israelites did not so greatly prosper, the kingdom being divided because of the idolatry of Solomon, and diversely afflicted: and the King of Moab offered not his own son, but the King of Edom's, as it is expounded by Amos 2.1. For three transgressions I will not turn to Moab, etc. because it burned the bones of the King of Edom as lime. 2. Neither did the King of Moab this by the advice of the Priests, after the example of Israel, because they used to offer up their sons to Molech, thinking to please the God of Israel hereby, Burgens. For the Israelites rather learned this idolatrous use of the Gentiles: and the Israelites prospered not, but were punished of God for such impieties. 3. Nor yet did the King of Moab this to move the Israelites to commiseration, when they should see to what misery and necessity he was brought, to offer such a bloody sacrifice, as Tostat. and Vatab. for he did it rather to despite them, as shall even now appear. 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods, and to procure their help: which opinion indeed the heathen had of such wicked and devilish offerings, Cajetan. Perer. 5. But it is most likely that the King of Moab assaying to break thorough to the King of Edom, and could not, took the King's son of Edom that was to reign after him, (and therefore is called the King of Edom, Amos 2.1.) and sacrificed him in the sight of his father, to his great grief, junius. QUEST. XXV. What was the cause of the indignation against Israel. SEcondly, where it followeth thus; For that Israel was sore grieved, and they departed from him, or there was great indignation against Israel: 1. This is not referred to the indignation or wrath▪ of God, as though the Lord should be offended with Israel, & sent a plague amongst them, because the King of Moab by their evil example did sacrifice the King of Edom's son, as Burgens. for no such thing is expressed in the text. 2. Neither was this indignation conceived by the idolatrous Israelites against the rest, thinking the King of Moab invincible, because of this sacrifice, Cajetan. for this indignation was kindled, not by the Israelites, but against them. 3. And for the same reason the common exposition seemeth not to be so proper, that this indignation and grief of the Israelites was for the horror and cruelty of this unnatural fact, which they could not endure to behold, Tostat. for this indignation or wrath should not have been against the Israelites, but against the King of Moab. 4. Therefore it seemeth more agreeable to the text, that this wrath was on the Edomites part against the Israelites, because it was their quarrel that brought the King of Edom to take part with them against the Moabites, upon which occasion this hard hap fell out upon his son: and upon this division they broke off, and left the siege, junius. QUEST. XXVI. Of Huz, Buzz, Kemuel, Chesed, the sons of Nahor. Vers. 21. HVz, etc. and Buz. Of this Huz was not named the Country where job dwelled, job 1.1. but of that Huz rather which was the son of Aram, Genes. 10.22. Hierome. 2. Of Buz came the family of the Buzites, of the which Elihu was, job 32.6. 3. Kemuel here mentioned, was not the father of the Syrians, as the Greek and vulgar Latin read; nor yet of Aram Naharaim, as Tostatus, or Aram Seba, as Cajetan: for the City of Nahor was in Aram, Genes. 24.10. This name and Country therefore was more ancient than Kemuel Nahors son, and was rather so called of Aram the son of Sem, Genes. 10.22. 4. Neither is Chesed here named the father of the Chaldees, which was Abraham's Country, and could not therefore be founded by his nephew. 5. But these sons of Nahor were fathers of certain families in Syria, whereof there was some remainder in Constantius Caesar's time: as may appear by the names of certain towns, Reman, and Buzan, remembered by Ammianus, Lib. 18. ex jun. 4. Places of Doctrine. 1. Doct. How God is said to tempt. Vers. 1. GOd did tempt or prove Abraham, etc. 1. God is not said here to tempt Abraham, metaphoricè, metaphorically, as he is said to be angry, to repent, in a figurative speech, as Cajetan: but God truly and verily tempteth, that is, proveth and taketh trial of Abraham's faith. 2. And God doth it, Non ut ipse hominem inveniat, sed ut homo se inveniat: Not that God need to find out man, but that man may find out himself, as Augustine saith. 3. God tempteth otherwise than Satan is said to tempt: God properly is the author only of good temptations, but Satan is the tempter unto evil. Evil temptations proceed not from God, effective, said permissive, by way of action, but by way of permission: when the Lord withdraweth his sufficient grace, and necessary help. The difference between good and bad temptation's. God's tempting, and Satan's tempting do diversely differ: 1. In respect of the end, Deus t●ntat ut doceat, Diabolus ut decipiat; God tempteth to teach, the Devil to deceive, as Augustine saith. 2. In respect of the persons: God tempteth only the good, to make their faith and obedience known: sometimes the weak are tried, that after they have fallen they may repent and be restored: sometimes the strong, that they may be more and more confirmed: But the devil tempteth both good and bad, the good to bring them into evil; the bad that they forsake not evil. 3. The object of good and evil temptations are diverse; good temptations are especially seen in outward things, as in poverty, sickness, persecution, and such like: evil temptations are exercised in spiritual and inward evils, as in evil suggestions, ungodly thoughts, stirring to evil desires, and provoking to sin, Perer. 2. Doct. The grave motions of the spirit of God, differ from the furious fancies of those led with an evil spirit. Vers. 4. THen the third day, etc. We see a manifest difference between the furious and sudden motions of those which are possessed with an evil spirit; such as Saul had, who in his rage all at once, cast a javelin at his son jonathan to have killed him, 1. Sam. 20.33. and the deliberate actions of those which are guided by the good spirit of God: as here Abraham not suddenly is moved to sacrifice his son, but after three days journey, having thoroughly advised upon it, he obediently yieldeth himself to God's commandment. 3. Doct. The obedience of the will is accepted of God for the deed. Vers. 12. SEeing for my sake thou hast not spared thine only son. God accepteth the resolute purpose and will of Abraham for the done deed. An obedient will than is accepted before God as the work itself: as the Apostle saith, If first there be a willing mind, God accepteth it according to that a man hath, not according to that he hath not, 2 Cor. 8.12. Muscul. 5. Places of confutation. 1. Confut. By faith we are assured of our justification. Vers. 12. I Know that thou fearest God. It is confessed by our adversaries, that Abraham at this time was certain that he was in the state of grace: but because it is their opinion, that we cannot by faith ordinarily be assured of remission of sins, they have framed diverse answers to this place. 1. Thomas Aquinas saith, that this assurance that Abraham had, was a particular experimental knowledge, that in this work he feared God, Thom. 1.2. qu. 112. ar. 3. Cont. Abraham not only in this particular was assured of God's favour, but was undoubtedly persuaded of the promise in general concerning the Messiah: as the Apostle saith, Neither did he doubt of the promise, etc. but was strengthened in the faith, Rom. 4.20. And this is that which our Saviour saith, That Abraham desired to see his day, he saw it and rejoiced, joh. 8.56. His assurance which he had of salvation in the Messiah, procured unto him this great joy. 2. The same Thomas saith, Abraham illud cognovit per specialem Dei revelationem; That Abraham knew this, that he was in the state of grace by God's special revelation. Contra. This assurance that Abraham had, Abraham and the Patriarches no otherwise assured of their justification, than the faithful now are. was not by any particular or extraordinary revelation, but by the proper and ordinary operation of faith: as the Apostle saith, He was strengthened in the faith, Rom. 4.20. 3. Pererius answereth, that this revelation was made to the Patriarches in the old Testament, and the Apostles in the new, which were, as it were, the founders of the people of God, 10. disput. in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference between the Patriarches and other believers; as he saith, Now it is not written for him only, that it was imputed to him for righteousness▪ but also for us, etc. Rom. 4.23. And the Apostle saith, That a crown of righteousness was not only laid up for him, but unto them also which love his appearing, 2 Tim. 4.8. where the same certainty of the reward is decreed, the like assurance is not denied. 4. Bellarmine answereth, that hence it is evident that all believers are not sure of their justification, seeing Abraham that had served God most faithfully before, yet never till now was assured of his justification, lib. 3. the justif. cap. 11. resp. ad ration. 1. Contra. It followeth not, Abraham was not always assured, therefore every believer cannot be assured: but it well followeth, that as there was a time when Abraham had not such assurance, so the faithful at all times have not such persuasion, and that we grant. 2. It is untrue that Abraham had not this assurance till now, when he offered up Isaac: for the Apostle showeth, that then he had this assurance, when faith was imputed to him for righteousness, Rom. 4.22, 23. which was before he was circumcised, Gen. 15.6. 5. Bellarmine again answereth, that the Scripture commending the righteousness of Abraham and other Patriarches, doth rather make us certain and sure of their salvation, than themselves, ibid. Contra. No man's salvation can be better known to another than to himself: for as the life of the body is more felt where that life is, than of others that see the bodies to live: so saith, which is the life of the soul, as the Scripture saith, The just shall live by faith, is better apprehended of those which have the possession of it, than of such as only behold it. 2. Confut. The promises not merited by Abraham's obedience. Vers. 16. BEcause thou hast done this thing, etc. From hence Pererius inferreth, that Abraham, Egreg●● illo facto meruisse, Deserved by this worthy act, that such promises were made unto him, and that the Messiah should be borne of his stock, rather than of any other. Contra. 1. The Apostle doth conclude the contrary, that because faith was imputed to Abraham for righteousness, he was not justified by works, Rom. 4.2, 4. 2. These promises were made to Abraham before he had showed any worthy work: even then, when he was first called out of his Country, Gen 12.2. they than proceeded from God's mercy, not of Abraham's desert or worthiness. 3. The Lord therefore crowneth Abraham's obedience with renewing his promises, to show us, that they which are justified by faith, aught to proceed and go forward in good works, whereby their faith is approved, Muscul. 3. Confut. The assumption of the humane nature to the Godhead in Christ not merited. 4. BUt to say that Abraham merited, that the Messiah should take flesh of his seed, is not far from blasphemy; for than he should have merited more than Christ himself did, as he was man: seeing that the hypostatical union of the humane nature with the Godhead in one person, was of grace, not of merit: as Augustine well resolveth, Quod Christus est unigenitus aequalis patri, non est gratia, Tract▪ in joan. 37. sed natura; quod autem in unitatem personae unigeniti assumptus est homo, gratia est, non natura: That Christ was the only begotten Son equal to his Father, it was not grace but nature: but in that man's nature was taken to make one person, with the only begotten, it was of grace, and not by nature. But now, if the man Christ deserved not the assumption or taking of the humane nature to the Godhead, and yet Abraham merited, that his seed should in the Messiah be united to the Godhead, it will follow that he merited more than Christ; wherefore that is a sound and Catholic conclusion of Augustine, Tract▪ 8. in Joan. Neque enim illam susceptionem hominis ulla merita praecesserunt, sed ab illa susceptione merita ejus cuncta caeperunt: before the taking of man's nature there was no merits at all, but all Christ's merits took beginning there. 4. Confut. The Chalde Paraphrast corrupt. Vers. 18. IN thy seed, etc. So readeth the Septuagint according to the original, in the singular number, and this reading is approved by the Apostle, Galath. 3.16. Wherefore the Chalde Paraphrast is found here to be corrupt: which readeth thus in the plural number; In thy sons shall all the people of the earth be blessed. 5. Confut. Many in Scripture taken for all. ALL the nations of the earth shall be blessed: And Gen. 17.5. the Lord saith, A father of many nations have I made thee: we see then that in the phrase of Scripture sometimes many are taken for all: by this place therefore that cavil of the Pelagians may be answered, who because the Apostle saith, By one man's disobedience many were made sinners, Rom. 5.19. would infer that we became sinners not by original corruption or propagation of sin, but by imitation, for then the Apostle would have said, not many, but all. But the Apostle by many understandeth all, as he affirmeth, vers. 18. That by the offence of one the fault came upon all to condemnation: for they which are all, may truly be said to be many. The like cavil in another question is urged by Catharinus a popish writer, who because it is said in Daniel 12.2. That many of them which sleep in the dust shall awake, some to everlasting life, some to shame: collecteth, that all shall not, Of Infants dying unbaptised. but that some, as namely infants dying without baptism, shall neither be in heaven nor hell: But this objection may receive the same answer, that as in the promise made to Abraham many is taken for all: so also is it in this place of the Prophet, as before also is showed the like use in the Apostle. 6. Places of Exhortation. 1. Observ. To bear the death of children patiently. Vers. 10. ABraham stretching forth his hand, took the knife, etc. Origen from this example of Abraham, that doubted not to offer up his son, persuadeth parents to bear patiently the death of their children, Laetus offer filium Deo, esto sacerdos anima filii tui: Cheerfully offer thy son unto God, and be a Priest of his soul. This is nothing (saith he) to Abraham's strength, which bound his son himself, and bend his sword, Hom. 8. in Gen. 2. Observ. Confidence in God's providence. Vers. 14. IN the mount will the Lord provide, etc. We are taught with the like confidence, when all other means fail, to cast our care upon God, as Abraham did; for whom the Lord provided another sacrifice which he thought not upon, in stead of his son Isaac, Calvin. Therefore it is said in the Psalm. 68.20. To the Lord belong the issues of death: he knoweth how to make a way for our deliverance, though we at the first see it not. 3. Observ. God's voice must be obeyed. Vers. 18. IN thy seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice: Whereupon Ambrose giveth this good note, Et nos ergo audiamus vocem Dei nostri, si volumus apud eum gratiam invenire: Let us therefore hear and obey the voice of God, if we will find grace with him. CHAP. XXIII. 1. The Argument and Contents. THis Chapter treateth: 1. Of the death of Sarah, and Abraham's mourning for her, vers. 1, 2. 2. Of Abraham's care for her burial: both of the communication had with the Hittites, and of the purchase of the ground at the hands of Ephron, vers. 12. to 18. Lastly, of the funeral itself, vers. 19 2. The diverse readings. v. 1. In Ciriah Arbe. C.B.G.P. the City Arbee. H.S.T. appel. f. pr. T.H.r. H. alt. H. det. S. ad. ap f pr. T r. diverse. accept. Arbee, which is in the valley. S. the others have not this clause. v. 3. Rose from the office of the funeral: ab officio funeris. H. from the dead. S. from the fight of the dead, or corpse. caeter. v. 4. To bury my dead. H. to bury my dead from me. S. out of my fight or face. caeter. v. 5. Not so my Lord. S. the rest have it not. v. 9 Cave of Machpelah. G.B.T.P. double cave. caet. but it seemeth rather to be the proper name of a place, vers. 17.19. v. 10. Ephron dwelled. H.G. stood in the midst. C. sat in the midst. caeter. jashab signifieth both to dwell and sit: he sat at this time in the midst among them. B.G.r. v. 13. Because you are with me, hear me. S. I pray you hear me. H. If you will show me mercy. Ch. B.G. if you be that man. Tr. 1. If you be the ruler and Lord of the ground. If you will give it. B.G. heb. if then, without any other words. v. 15. I have heard. S. hear me. caet. v. 16. Which is received for merchandise in every Province. G. which is currant among merchants. mutat. pers●nar. B.G.S.H. which passeth among merchants. Tr. 1. The Explanation of doubtful questions. QUEST. I. Of the years of Sarahs' life, why noted. Vers. 1. ANd Sarah lived an hundred twenty seven years, etc. 1. The Hebrews note, Hebrews curious notes. that the death of Sarah is immediately joined to the birth of Rebecca, according to that saying in Ecclesiastes, The Sun riseth, and the Sun setteth, Mercer. 2. She is the only woman, whose whole age is recorded in Scripture. 3. Because the words are, she lived an hundred years, twenty years, and seven years: some Hebrews note by the dividing of the years, that she was at an hundred years as fair as at twenty, and as chaste as at seven. But this is too curious, seeing that the like phrase is used in setting down Ismaels' years, Gen. 25.17. in whom the like constancy, especially in goodness, appeared not. 4. Isaac was at this time thirty seven year old, being borne in Sarahs' ninety year: therefore the Hebrews observe that the letters of the first word vaiihu, do make thirty seven, insinuating thereby, that these were the best days of Sarahs' life, after the birth of Isaac, in whom she joyed. 5. But it is not like that Isaac was now thirty s●ven years old, and Sarah died the same time when Isaac was offered up, the Devil representing the manner thereof to Sarah, as the Jews fable, whereupon she took a conceit and died: for whereas Abraham returned from Mount Moriah to Beersheba again, and there dwelled, Gen. 22.19. but now he was removed to Hebron, where Sarah died; there must needs some good space of time come between isaack's offering up, and Sarahs' death, Perer. 6. Whereas the word is put in the plural, the lives of Sarah: we need neither refer it to three lives in man, the vegetative, sensitive, intellectual life, nor to the changes & alterations, which seemeth to make one life many: but the word is so used according to the phrase of the Hebrew language, Calv. QUEST. II. The City of Arba, whence so called. Vers. 2. SArah died in Kiriatharba: Which City Arbah, which signifieth four, was so called; 1. Neither of the four giants, Ahiman, Sheshan, Talmai, Anach, Num. 13.23. for these were long after Abraham's time. 2. Nor yet of the four Patriarches, Adam, Abraham, Isaac, jacob, there buried: for neither can it be proved that Adam was there buried, and it was so called before the other were there buried. 3. Neither was it so named of the form and fashion of the City, which should consist of four parts. 4. But the City bore this name of Arbah, the father of Anak, Iosu. 14.14. and 15.13. Mercer. QUEST. III. Of Hebron, supposed to be the City of john Baptist. THe same is Hebron. 1. This City was not so named of Hebron, which came of one of the sons of Caleb, mentioned, 1 Chron. 2.42. for it was so called long before his time. 2. It is probable, that this City Hebron was the place of john Baptists Nativity: for this City did belong to judah, and was a City of the Priests, 1 Chron. 6.55. it was also situate in the hilly Country, josua 14.12. so was the City of john Baptist, both a City of judah belonging to the Priests, where Zachary his father dwelled, and had the situation in the hill Country, Luk. 1.39. 3. This Hebron is said to be in Canaan, as it is taken for the name of the whole Country: for the Canaanites were also one of the seven Nations that inhabited that Country: to whom Hebron belonged not, but to the Hittites, Perer. 4. Hebron signifieth a society or conjunction: for there Abraham and Sarah, isaack, Rebecca, jacob, Lea, lay buried together as honourable couples: from hence then it seemeth the name was derived, Muscul. QUEST. IU. Whence Abraham came to mourn for Sarah. Vers. 2. ABraham came to mourn, etc. 1. Neither is it like that Abraham at this time dwelled in Beersheba, and Sarah in Hebron, and that he came thence hither to bewail S●rah: for Abraham as he bewailed Sarah being dead, so he would not be wanting to her in her life. 2. Neither did Abraham come from burying of his father There, as some think: whom Pererius would have to die two year before: but the truth is, that he was dead 62. years before: for Abraham was now 137. years old, who was borne in the 70. year of Tharehs' age, who lived 205. years in all: so Abraham was 75. years old when his father died, Gen. 12.5. to that add 62. so shall we have Abraham's age of 137. 3. Neither doth this coming of Abraham signify only his addressing and preparing of himself to mourn, Mercer. 4. But Abraham cometh from his own tent into Sarahs', to mourn for her, for they had their tents and habitations apart, as it may appear, Gen. 24.67. jun. QUEST. V. Wherefore Abraham weepeth over the corpse of Sarah. Vers. 2. TO mourn for Sarah, and to weep for her. 1. As Abraham by his weeping showed his affection, so by his mourning voice he set forth the virtues of Sarah, and bewailed his losses, Perer. 2. He weepeth over the corpse, not to provoke himself to weep by the sight thereof, being of late so much lightened with joy for isaack's deliverance, as some Hebrews think: but according to the use which then was, and after continued among the Jews, which was to weep a certain time at the bodies or graves of the dead, as is evident, joh. 11.37. QUEST. VI Whether it were lawful for Abraham to buy a place of burial. Vers. 4. GIve me a possession of burial with you, etc. Here a question is moved, whether it were lawful for Ephron to sell a place of sepulture, or for Abraham to buy it: for answer whereunto, 1. I neither think with Hierome, Hieron. trad. in Gen. 23. that Ephron did not well in selling a place of burial for money, and therefore his name is changed from Ephron with vau, to Ephron without vau: but if it were a fault in Ephron to take money, Abraham could not be without fault in urging him to ●●ke it: 2. Neither can Abraham be excused, in redeeming by this means his trouble and vexation, as Aquinas thinketh: for we must not do evil that good may come thereof. Lyran. in 23. Gen. 3. Neither say we with Lyranus, that Abraham buyeth only the ground, the right of sepulture he buyeth not, but desireth it to be given him: for Abraham desireth it to be given him only for his money, and not otherwise: as it followeth, vers. 9 4. Nor yet with Thomas Anglicus, that the Sepulture of the Gentiles is no sacred thing, and therefore it cannot be simoniacal to sell it: Thom. in cap. 23. Gen. for it had been notwithstanding simoniacal in Abraham to buy it, that was no Gentile but a believer. 5. Nor yet is Cajetans' answer sufficient, that the place of burial was then no sacred thing, there being no positive laws made as yet of that matter, and therefore it was no sin: for sin is not a transgression of humane positive laws, but of Gods Law. 6. Nor yet say we with Tostatus, that Ephron intended only to make this field a burying place: In cap. ●3. Gen. but as yet none were there buried, and therefore the place was not sacred. 7. But I rather prefer Thomas Aquinas other resolution, that this double cave was not yet consecrate or ordained for sepulture, Tostat. in cap 23. Gen. and therefore Abraham might lawfully buy it, and the other sell it: as it is lawful to buy a piece of ground to build a Church, or make a Churchyard in. 8. Add hereunto, that Abraham would bury his dead apart from the Infidels, that had no hope of the resurrection, Calvin: and that the dead should take possession of that land, which should afterward be given to their living and remaining posterity, Mercer. QUEST. VII. Abraham why he is called a Prince of God. Vers. 6. THou art a Prince of God among us. 1. Not that he was a King, or had any authority over them: as the Septuagint read, Thou art a King from God among us. 2. But either he is so called, because he was as God's oracle (the Lord speaking to him by visions and dreams) unto whom they had recourse for counsel in difficult matters, Lyran. Tostat. 3. Or because according to the Hebrew phrase, excellent things are so named of God, as the mountain of God, a man of God: the wrestle of God, that is, excellent wrestle, Gen. 38. Calvin. Perer. 4. Or he is so called a Prince of God, because the Lord prospered him, and made him famous for his virtue and godliness: as Abimelech said, God is with thee in all thou dost, Gen. 21.22. jun. QUEST. VIII. Why they did not forbid Abraham a place of burial. Vers. 6. NOne of us shall forbid thee his sepulchre, etc. 1. Some think, that the Hittites upon some hope which they conceived of the resurrection, were willing that Abraham should bury his dead among them, Lyppoman. but of that there is no certainty out of the text. 2. B●t hence it is gathered, that every family and kindred had a peculiar place of burial for themselves, Mercer. 3. The courtesy of this people is to be noted, that reverenced Abraham for his gifts, whereas even among Christians many times men are envied and hated for their good parts, Muscul. QUEST. IX. Why it was called a double Cave. Vers. 9 THe cave of Machpelah, or double cave. It was so called. 1. Not for that in one cave they buried the men, in the other the women. 2. Or because one cave was placed directly over another, Lyran. 3. Or that one was enclosed in the midst of the other, Hamerus. 4. Or because Adam was buried in one, Eva in another, Thom. Anglic. 5. Neither was it so called double, beccause of the exlency, for that it opened upon Paradise, as the Hebrews. 6. But it hath this name, because it was a spacious cave, having many receptacles and corners, Mercer. 7. So that we need not run here unto allegories, as Gregory by this double cave, understandeth the contemplative and active life, whereby men are buried and sequestered from the vanities of the world, ex Perer. QUEST. X. Why Ephron setteth a price of 400. sickles. Vers. 15. THe land is worth four hundred sickles of silver, etc. 1. Ephron speaketh not this in Abraham's ear, nor signifying thereby, that the ground cost him so much, and he could not well sell it under, nor yet is it his meaning, that the ground was worth more to another, but to him, as his friend, he would make no greater price: but Ephron dealeth simply, that so small a price was not to be stood upon between them, Mercer. 2. Abraham received gifts of Pharaoh and Abimelech, and refused them not: but here he would not receive a piece of ground of gift, because it was to remain to him and his posterity. 3. Although Abraham purchased this cave for his money, yet it is true, as Saint Stephen saith, that he had not so much as the breadth of a foot, that is, of God's gift. 4. Whereas some collect, that these four hundred sickles signified the term of four hundred years: which time expired, than the whole Country should fall to Abraham's posterity, it is too curious, Mercer. how much a sickle is valued at, hath been declared before, quaest. 11. in cap. 20. QUEST. XI. Ephron not faulty in taking Abraham's money. Vers. 16. ABraham weighed to Ephron the silver, etc. 1. It was the use then to deliver money by weight: and in that it is added, it was currant money among merchants: Ephron did not as R. Isaach imagineth, get some merchant to tell the money, and to refuse that which was not good, but the meaning is, that Abraham paid currant money both for weight and goodness, Mercer. 2. The Hebrews, whom Hierome follow, and the Cabulists, because Ephron is written here without vau, do note, that as something was taken from his name, so his credit was impaired: The Hebrews curious notes. but this note is not true, for afterward Ephron is expressed with vau, as also it is usual in the Hebrew tongue to have words set down sometime fully, sometime with abbreviation. 3. The like curiosity is in the Cabalists: who observe, that the four letters of Ephrons' name, do signify 400. answerable to the sum of money received: for neither did Ephron commit any unlawful thing in selling, nor Abraham in buying. QUEST. XII. Of the circumstances and manner of contract which Abraham maketh. Vers. 17. OVer against Mamre. 1. This Mamre and Hebron were all one, as is expressed, vers. 19 from whence not far off was the plain or valley of Mamre, where Abraham dwelled so long time: whence he espied and marked this place as fittest for burial. 2. Here all the circumstances used in bargaining and selling are expressed: as the bounding and confronting of the place, as also the appurtenances, namely the trees. 3. Like as jeremy in making a solemn purchase, with writing, sealing, witnesses, and delivery, chap. 32. did thereby show the certainty of the return of the Israelites into that country again: So Abraham by making sure work in this contract, doth profess his hope of obtaining the land of Canaan, as God had promised. QUEST. XIII. How Moses and Steven reporting this story, may be reconciled. THere remaineth yet a great question, that whereas Abraham in this chapter is said to have bought a burying place of Ephron the son of Zoar: Stephen reporting the same story saith, Reconciliation of places. that Abraham bought it of the sons of Emor, son of Sichem, Act. 7.15, 16. Now that these places may be the better reconciled, I will set down the words themselves, as they were uttered by Saint Stephen, Act. 7.15, 16. Act. 7.15, 16. expounded. So jacob went down into Egypt, and he died, and our fathers: and were removed unto Sichem, and put in the Sepulchre which Abraham had bought for money of the sons of Emor, son of Sichem. Out of these words four principal doubts do arise: first, how it is said, Whether all the Patriarches were removed to Sichem. that the fathers were removed into Sichem: whereas the Scripture maketh mention only of the burying of Joseph's bones there, jos. 24.32. But this doubt is easily removed, for although that special mention be made of joseph only, both because he was the most honourable of all the Patriarches, and for that he gave a special charge to his brethren, and took an oath of them for the carrying of his bones out of Egypt, Gen. 50.25. yet it is like, that the rest of the Patriarches were also removed thither. And S. Hierome witnesseth, that in his time the Sepulchers of the twelve Patriarches were showed in Sichem, Epist. 101. The second doubt is, how the Patriarches are said to be put in the Sepulchre that Abraham bought: hereof there are three solutions. 1. The Syrian Interpreter readeth in the singular number, He was put, The Patriarches whether buried in Abraham's Cave. and so applieth it only to jacob: but all the translations are against this reading, which with one consent read in the plural, and they were put, and so is also the original, etethesan, they were placed. 2. Some take it according to the phrase of Scripture, which speaking in the plural, yet meaneth some one: as Matth 26.8. the Disciples are said to have murmured, whereas john imputeth it only to judas, chap. 12.4. so in this place jacob is only understood to be buried in that Sepulchre, Perer. But this answer is not sufficient, for if this be understood of jacob, than the former speech also, that they were translated into Sichem, which is no where extant in Scripture, that jacob was carried thither: and that instance of judas is nothing like, for though judas was the beginning of the murmuring, yet some other of the Disciples might consent unto him. 3. Some do understand it jointly of jacob and the fathers, that part of them were buried in Sichem, part in Abraham's cave in Hebron, jun. in paral. and some affirm that the twelve Patriarches were buried in Hebron, though first removed to Sichem, josephus lib. 2. antiquitat. 4. But it is more probable, that they were buried in Sichem, in that place of ground which not Abraham, but jacob bought of the sons of Hemor, as shall be seen afterward. The third doubt is, that Hemor is said to be the son of Sichem, whereas he was Sichems' father: Hemor Sichems' father, not his son. 1. Some answer, that Zohar Ephrons' father was also called Hemor, and his father Sichem, Lyranus, Cajetan. But this is not like, that where we find an Hemor that was Sichems' father in Scripture, we should without warrant devise another Hemor to be Sichems' son: and seeing one Ephrons' father is mentioned in the story, there was no reason for Stephen to name his grandfather here. 2. Wherefore this doubt is more easily salved thus; that whereas in the original there is neither father nor son expressed, but only thus, Hemor of Sichem, the Scripture will bear it as well to understand father as son: as Luk. 24.10. we read Mary of james, without any other addition, that is, the mother of james, How Abraham is said to have bought a Sepulchre of the sons of Hemor, which jacob did, and not Abraham. as another Evangelist expoundeth, Mark. 15.40. The fourth doubt remaineth: because Abraham is said to have bought the Sepulchre of the sons of Hemor, whereas it was jacob and not Abraham: to this question four answers are made: 1. Some think that Stephen in so long a story might fail in memory, and mistake one name for another, Abraham for jacob: sic Beda, Eugubinus, Melchior Canus, etc. But this is not like: 1. Because Stephen was full of the holy Ghost, and directed thereby to speak. 2. Though Stephen had slipped, Saint Luke would not have recorded that error. 3. The Jews would have derided Stephen, if he had committed so apparent an oversight. 4. If the least error should be admitted in Scriptures, we should never be at any certainty for our faith. 2. Some others do affirm, that Zohar Ephrons' father was also called Emor, and so Abraham bought it of Ephron the son of Zohar or Emor, Lyran. Cajetan. But this exposition I refused before, both for that no such thing is mentioned in Genesis, from whence this story is alleged: neither any other Hemor of Sichem is read of, but of whom jacob bought the parcel of ground: as also Abraham bought it of Ephron the son of Zohar, but this text saith, of the sons. 3. Some do join the words thus together, And they were put in the tomb by the sons of Hemor of Sichem, which Abraham bought, and would have this to be the meaning, that the Sichemites translated the Patriarches from Sichem to Hebron, not vouchsafing them any burial among them. But beside, that there is no evidence of this fact out of the Scripture, it is more like that the Sichemites, abhorring the memory of Simeon and Levi their cruelty, would rather have unburied them, than honoured them with their father's grave and sepulture. 4. Neither yet can I consent, that Abraham through the error of the Writers and penmen was thrust into the text for jacob: which is the conjecture of Eugubinus, Lyppoman, Calvin, Beza. 1. Both for that there is no similitude between the names of Abraham and jacob, and so one not likely to be mistaken for another. 2. As also there can be no Copy showed, that readeth jacob for Abraham; neither Greek, Syriake, or Latin. 3. And it is evident that Stephen pointeth at that Sepulchre which Abraham bought, for jaecob bought not a Sepulchre, but a piece of ground to build an Altar in: and for an hundred lambs, not for silver, for the which Abraham is here said to buy it. 5. Wherefore there remaineth only this way to reconcile these places, which for my part I doubt not but to prefer before the rest: Saint Stephen in this place abridgeth two histories, one of Abraham's buying a Sepulchre, the other of Jacob's purchase of a piece of ground from Hemor: so that his meaning is, that jacob and the fathers were buried, part in Sichem, part in the Sepulchre in Hebron: these words then of Emor of Sichem must be referred to the first words, They were removed to Sichem, sie histor. Scholast. jun. parall. the words then coming between, and were put in the Sepulchre which Abraham bought for money, must be read with a parenthesis, and the sense suspended to make a perfect sentence. The like example, where two histories are abridged and joined together, we have Exod. 12.40. The dwelling of the children of Israel while they dwelled in Egypt, was 430. years: in which sum is comprehended not only their dwelling in Egypt, (for so long they were not sojourners there) but in Canaan, in a land not theirs: and yet the one is named, the other understood: so then as the saying is true, In sensu diviso, non composito, dividing the sense and sentence concerning their abode both in Egypt and Canaan: in like manner, in this place the sentence must be divided, and part referred to Abraham's purchase, part to Jacob's. 4. Places of Doctrine. 1. Doct. Lawful to weep for the dead, so it be done in measure. Vers. 2. ABraham came to mourn for Sarah, and to weep for her. It is lawful then to mourn and lament for the dead, so it be done in measure and moderately. Man is not as a stock or a stone, to be without all natural passions or affections. We see that our Saviour himself also wept going to Lazarus grave, which they interpreted to proceed from his love, joh. 11.35. Saint Paul forbiddeth not to sorrow at all, but not as men without hope, 1 Thes. 4.13. Wherefore that saying of Solon, Mors mea ne careat lachrymis, etc. Let not my death want tears, so it be done temperately, is to be preferred before that of Ennius, Nemo me lachrymis decoret, etc. Let no man weep for me, Perer. 2. Doct. Our mourning for the dead must be in measure. Vers. 3. ABraham rose up from the sight of the corpse, etc. Lest that he might be overcome of grief, he removeth the object thereof: which teacheth us that we should keep a measure in our grief: not to mourn as the heathen do, that have no hope of the resurrection: or as those passionate women, which wept for their children and would not be comforted, Matth. 1.16. It is well observed, that the Egyptians mourned for jacob seventy days, joseph but seven days, Gen. 50.3.10. to show a difference between the excessive grief of men that have no hope, and the moderate sorrow of the faithful. 5. Places of confutation. 1. Confut. Against prayer and sacrifice for the dead. ABraham rose up from the sight of the corpse. The Latin text readeth, ab officio funeris, from the funeral office or duty: by which Pererius would prove, that the Patriarches used to fast and pray, and offer sacrifice for the dead, in cap. 23. Gen. Num. 12. which is a corrupt doctrine, grounded upon a corrupt text: for the original maketh no mention of any office, but only that Abraham rose up from the sight of the corpse: and the text saith not he came to fast or pray, but to mourn for Sarah. 2. Confut. Against Purgatory. Again Bellarmine saith, Contineri implicite mentionem purgatorii; That the mention of Purgatory is here implied: and that for this cause only jacob and joseph desired that their bones might be removed into the land of promise, because they knew that their sacrifice should be offered for the dead, de Purgat. lib. 1. cap. 11. Contra. 1. And is not this now a goodly argument? Abraham rose up from the sight of the corpse, Ergo, Sarah was in purgatory. 2. If the fathers went to purgatory, than the bosom of Abraham, a place of rest and comfort, Luk 16.25. must be purgatory, for thither the fathers went. 3. What a bold assertion is this, to say that the fathers for that cause desired to be buried in the land of promise: when as the Scripture directly showeth this to have been the cause, the profession of their faith and hope, that the land of promise should be given them, as joseph saith, God will surely visit you, and you shall carry my bones hence, Gen. 50.25. 6. Moral observations. 1. Observ. Against ambitious desire of honour. Vers. 6. THou art a Prince of God among us, etc. Abraham had said before of himself, I am a stranger, and a foreigner among you: the more Abraham humbleth himself, the more he is exalted of them: Thus honour fleeth away from them that hunt after it, and it is cast upon them that seek it not, as the shadow followeth the body: so here it falleth out to Abraham, according to the saying in the Proverbs, It is better that it be said unto thee, come up hither, than to be put lower in the presence of the Prince, Prov. 25.7. for Abraham in humbling himself, is more honoured before the Prince of the people here. 2. Observ. Wisdom and circumspection to be used in contracts. Vers. 17. IN the sight of the Hittites: The field is made sure to Abraham in the sight of many witnesses: Abraham provideth for his security and quietnsse afterward, that this purchase might be sure to him and his without question: whereby we learn, that it is lawful for the faithful wisely to provide and foresee for themselves, and to be wary and circumspect in all their doings, Muscul. according to that saying of our Saviour, To be wise as Serpents, and innocent as Doves, Matth. 10.16. CHAP. XXIV. 1. The Method. THis Chapter hath three parts: First, the sending of Abraham's servant to provide a wife for Isaac, with Abraham's instructions, and his servants oath, from vers. 1. to vers. 10. The second showeth the servants behaviour in his journey. 1. His prayer unto God, vers. 11.15. 2. The fruit of his prayer, in meeting with Rebecca, verse 15. to 29. 3. His entertainment, vers. 30. to 34. 4. The delivering of his message, vers. 35. to 48. 5. The good success thereof, in obtaining their consent for Rebecca, to vers. 61. The third part setteth forth the return of Rebecca with Abraham's servant, and her receiving and welcome by Isaac, vers. 61. to the end. 2. The diverse readings. v. 7. To thee and thy seed. S. to thy seed. caeter. S. ad. C. alt. H.B.r. v. 8. Thou shalt be innocent from this curse. C. from this oath. cat. shebagnah, an oath. v. 10. Carrying somewhat of all his master's goods with him. S.H.B. carrying in his hand the best of all his master's goods. C. for he had all his master's goods in his hand. T.G. and all his master's goods in his hand. P. he. v. 10. Into Syria near to Euphrates. C. into Mesopotamia. H.S.B. Aram Naharaim. G.P. G. pr f. appel. Syria between the floods. T. v. 13. Behold I stood, etc. S. I stand. cater. v. 14. Till they leave drinking. S. the rest have not this clause. S. mut. temp. S. ad. S.H. al. T. interp. H.C. cor. H. cor. v. 15. Before he had left speaking in his mind. S. within himself. H. before he had left speaking. caeter. v. 22. He put a jewel upon her nose. T. an abillement. G. he took a golden ear-ring. caet. heb. nezem, a jewel, an ear-ring, two earing, of the weight of a drachma, or half a sickle. S. weighing two sicles. H. a sickle. C. half a sickle. B.G.P.T. beehang, half, etc. v. 23. Water to wash the feet of the Camels and the men. H. to wash his feet and the men's that came with him. caet. v. 33. And they set before him bread to eat. S. bread was set in his sight. H. they set man's meat before him. C.B.G. they set before him to eat. T. he. v. 41. Free from this oath. B.G. from the curse. cat. alah. to swear, to curse. Divers. accept. v. 40. The Lord to whom I am pleasing. S. in whose sight I serve. C. walk. caeter. S.c. S. cor. T.p.r. v. 43. The daughters of the men of the City came forth to draw water. S. a virgin cometh forth to draw water. caeter. v. 47. I put an ear-ring about her. S. I hanged an ear-ring upon her face. C.H.B. an habiliment upon her face. G. upon her nose. T.P. aph. the nose, the face. H. det. S.C.c. v. 50. We cannot beside his pleasure speak any thing with thee. H. speak either evil or good. caet. v. 54. They tarried there. H. they slept. S.C. they tarried all night. caet. lun. to lodge all night. 55. About ten months. C. ten days. cat. jamim. C. cor. S. cor. H. cor. ap. f. pr. T.G.r. S.c. S.e. 57 Let us know her mind. H. hear what she saith. C. ask of her mouth. caet. 59 Her substance. S. her nurse. caet. menecheth, a nurse, of jannach, to give suck. v. 61. Making haste he returned to his master. He took Rebecca and departed. cat. v. 62. Isaac walked by the desert, near to the Well of vision. S. came from the Well where the Angel of life had appeared. C. the Well of the living, and seeing not. H.B. from Beer lahairo. G. the Well of Lahairo. Tr. P. v. 63. To meditate. H. to be exercised. S. to pray. cat. suach, to meditate, to pray. v. 67. Isaac entered into the house of his mother. S. brought her into the tent of Sarah his mother. caeter. And he saw and beheld her works were right, as the works of Sarah his mother. C. this clause is not in the Hebrew. Ch. ad. H. ad. 67. He loved her so much, that he tempered the grief which happened by the death of his mother. H. Isaac comforted himself after the death of his mother. 3. The explanation of doubtful questions. QUEST. I. Why Abraham is said to be old. Vers. 1. NOw Abraham was old. 1. Neither is the conjecture of some Hebrews to be received, that think because Abraham was said to be old at an hundred years, Gen. 18.11. that even than Abraham gave this charge to his servant, to provide Isaac a wife, but he deferred the execution of it till now, when Isaac was of ripe years: for it is evident, vers. 10. that the execution of this charge followed immediately upon the giving thereof, Mercer. 2. Neither need we with Rupertus, to make an allegory of Abraham's old age: that he is said to be old, perfectione fidei, in the perfection of faith: but he is called old, and the first so named in Scripture, not in respect of those long lived Patriarches, but in comparison of that age wherein he lived. 3. Abraham was now 140. years old, not 137. as Lyppoman conjectureth: for Isaac was now 40. years old when he married Rebecca, Gen. 25.20. who was borne when Abraham was in his hundred year, Perer. QUEST. II. Wherein Abraham was so exceedingly blessed. THe Lord had blessed Abraham in all things, etc. The word is bacol: which some of the Hebrews dream to have been Abraham's daughter: but this is great boldness to affirm that which the Scripture is silent in: and if Abraham had received a daughter by Sarah, as well as a son, he would have been no less careful to have bestowed her in marriage, than he was for Isaac, Mercer. 2. Abraham was principally blessed in four things, in his old age, vers. 1. in his great substance, vers. 35. in his issue, vers. 16. and in the victory of his enemies, Perer. QUEST. III. Why Abraham sendeth his servant, and who his servant was. Vers. 2. ABraham said to the eldest servant of his house, etc. 1. This servant is thought to be Eliezar of Damascus, which had the government of his house, of whom mention was made before, chap. 15. 2. Who is thought, being now very old, to have come with Abraham into the land of Canaan 65. years before, and to have known all Abraham's kind●ed, Cajetan. 3. Abraham sendeth not Isaac▪ who then of 40. years, might be judged as one of 25. now, lest the Canaanites might have abused his flexible youth, and therefore he committeth this business to his grave and prudent servant. QUEST. IV. Of the putting the hand under the thigh. Vers. 2. Put now thy hand under my thigh. 1. This was neither the general custom of those times, as Chrysostome thinketh, for neither Abimelech with Abraham, Gen. 20. nor afterwards with Isaac, Gen. 26. and Laban with jacob making a covenant, Gen. 32. and one swearing to another, do use this ceremony, which showeth it to have been no general custom. 2. Neither was this custom derived from the Indians, as Aben Ezra, who in honour of Bacchus, who is fabled to have come forth of jupiters' thigh; and for reverence unto the instruments of generation, which they worshipped under the name of Priapus, did use in taking of an oath, to put their hand under the thigh: for neither Abraham would have imitated such an idolatrous usage, and Dionysius called Bacchus, is found to have been long after Abraham, in the time of josua. 3. Neither is it sufficient to say, that this manner was used to signify the firmness of an oath, because the thighs are as the pillars of the body, Oleaster: for the strength of man as well consisteth in his arms and legs. 4. Nor yet was this a token of subjection only and superiority: for joseph a Prince in Egypt, Tradit. Hebraic. in Gen. putteth his hand under his father's thigh, Gen. 47.29. 5. But either we must say with Hierome, that this usage was retained for the honour of circumcision, which was performed in the parts next adjoining. 6. Or with Ambrose and Augustine, we understand a mystery in this ceremony, because Christ was to come in that flesh, Quae de illa femore propaganda erat, Which should be propagated out of that thigh. QUEST. V. Of the diverse kinds of adjuring. Vers. 3. I Will make thee swear, or adjure thee, etc. This word to adjure one, is taken two waves in Scripture: either actively, when we by the reverence of the divine Majesty, do urge and induce another to speak the truth, or do or not do any thing: as Ahab adjured Michaias, and charged him in the name of God to speak the truth, 2 Chron. 18.15. or else it is used passively, when we force another to take an oath, as Abraham here maketh his servant to swear. The first kind of adjuration is used two ways: 1. By way of deprecation and entreaty by the inferior to the superior, as the devils do impudently adjure Christ not to torment them, Matth. 5.7. but it was by way of entreaty, vers. 10. 2. It is used by way of authority and command: 1. Thus the Prince adjureth his subjects, as Saul did the people, that they should eat nothing till night, 1 Sam. 14.24. 2. Thus the Apostles charged and commanded the spirits to come out of men, as Paul did, Act. 16.18. By this kind of adjuration, Spirit's how they may be adjured. which is with power and authority, spirits may be adjured: but by the other, which is by entreaty and supplication to conjure them, which is nothing else but to entreat them for their help, as Magicians and sorcerers do, it is a great impiety, and plain idolatry. 3. Yea by a power and authority given from God: thus the senseless creatures may be adjured and commanded, as josua by the power of God commanded the Sun to stand still, and it obeyed, Perer. The other kind of adjuring, which is by ministering an oath, An oath in what cases it may lawfully be taken. is to be used only in grave and weighty causes: either divine, as Nehemiah took an oath of the people, that they should not give their daughters in marriage to the heathen, Nehem. 13.25. or in humane affairs: 1. For the deciding of controversies, and ending of strife, Heb. 6.16. 2. For the binding of one to the obedient or faithful performance of his service. As Abraham here taketh an oath of his servant, so officers may lawfully be sworn for the upright execution of their office, and subjects to be loyal and true to their Prince. 3. For the establishing of a league or covenant, as an oath was between jacob and Laban, Gen. 32.53. 4. For the clearing of a suspicion: as the woman suspected of adultery, was charged with an oath by the Priest, Numb. 5.21. 5. For the satisfaction of our neighbour in a matter of trust, Exod. 22.11. so by the law the debtor may be lawfully urged with an oath by his creditor. 6. For the security of a man's life, one may swear to another: as the Egyptian servant to the Amalekite, required an oath of David for the safety of his life and estate: Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, etc. 1 Sam. 30.15. QUEST. VI Why Abraham refuseth to take a wife from the daughters of Canaan. Vers. 3. THou shalt not take to my son of the daughters of Canaan, etc. The reasons why Abraham would not have his son Isaac be linked in marriage with the Canaanites, are these: 1. Because they came of cursed Cham: Generis author maledictionis haereditatem transmisit in suos: The author of their stock for not honouring his father, did bring a curse as an inheritance upon his posterity, Ambr. lib de Abrah. cap. 9 2. Because the Canaanites were Idolaters, and of corrupt manners: Primum in conjugio religio quaratur; Religion must first be sought in marriage, Ambr. Again, Solomon was corrupted and perverted from his faith by his idolatrous wives: for although Nachor's stock were not pure in religion, having a smattering of imagery and idolatrous worship, as Laban sought for his gods that were stolen from him, Gen. 31.30. yet they had some knowledge and understanding of God, as appeareth in this chapter, vers. 50. This thing is proceeded of the Lord, etc. And beside, their manners were honest and commendable, not like to the Canaanites, as is evident by Rebecca her virginity, and their humanity in entertaining of strangers, Perer. 3. Another reason hereof was, for that the Lord promised the Country to Abraham's posterity, and to expel the Canaanites: therefore Abraham, as he refused to bury his dead among them, so much less would mingle his seed in marriage with them, Mercer. QUEST. VII. Why Abraham sendeth not Isaac to choose his own wife. Vers. 4. THou shalt go. 1. Though Abraham send his servant about this business of marriage, yet it was not without isaack's consent, who knowing this servant to be the minister of his father▪ will, yieldeth himself to his father's choice. 2. Isaac is not sent, not to make a way unto a mystery, as Rupertus thinketh, to shadow forth Christ, who not by himself went, but by his Apostles sent to the Gentiles. 3. And though Isaac afterward sent jacob for the same end, to choose him a wife from his father's kindred▪ yet that case was not like to this: for Isaac had two sons, Abraham but one: and besides jacob fled from the wrath of his brother, to save his life, Perer. And further, Isaac was but forty years old, a youth ●n those days; jacob was about seventy seven years of age, and so fitter to choose for himself. QUEST. VIII. In what sense Mesopotamia is called Abraham's Country, seeing he was borne in Chaldea. Vers. 4. Go unto my Country and kindred. This Country and place of Abraham's kindred is named to be Aram Naharaim, that is, Mesopotamia, vers. 10. where was the City of Nahor, which was Charran, Gen. 28.10. Now Charran in Mesopotamia is said to be Abraham's Country: 1. Not that he was borne there, as Ramban, and Paulus Burgens. think: for the place of Abraham's birth was Ur of the Chaldees, Gen. 11.28. 2. Neither is it called his Country, because as Tostatus thinketh, he dwelled there a long time, even 60. years, till the death of his father, which is a great error: for Abraham stayed not long in Charran: Eucherius thinketh but one year, Pererius not so much, Mercerus some two years, junius five years: howsoever the time was not long: for Abraham no doubt being called to go into Canaan, would make no long abode by the way, nor yet defer to obey God's commandment: So then neither Pererius thinketh right, How long Abraham stayed in Charran. that Terah lived 60. years in Charran after Abraham's departure: for Abraham came not into Canaan till after his father's death, Act. 7.4. And Tostatus also is deceived, that Abraham with Terah lived together 60. years in Charran: for seeing Abraham was but 75. years old when he departed from Charran, if he stayed there 60. then was he but 15 year old when he came first to Charran, Pererius deceived. which cannot be, for he was then married, Gen. 11.30. But both these errors are builded upon a false ground, that Abraham was the eldest son of Torah, and borne in his 70. year, whereas the truth is, he was the youngest, and borne in the 130. year of his father's age, as hath been before showed in the questions upon the 11. chapter. 3. Wherefore the solution is this, that Abraham calleth all the region beyond Euphrates his country, in respect of Canaan, which was on this side the river: and so Aram, Naharaim, or Mesopotamia, is taken largely, as it comprehendeth Chaldea also, which indeed was Abraham's native country: and so S. Stephen understandeth it, Act. 7.2. QUEST. IX. How Isaac is said not to go again into Chaldea, where he was never before. Vers. 6. BEware that thou bring not my son thither again. 1. Not that Isaac was wholly at the disposing of the servant, but that he should not promise or undertake to bring Isaac thither again. 2. Though Isaac was never there before in his own person, yet he is said to return thither in respect of his father Abraham, in whose loins he was, who was called from thence: as Gen. 15.16. in the fourth generation it is said the Israelites shall return thither again, though their father's only, and not themselves had been there before, Mercer. And in the same sense we may say to such as are borne under the Gospel; Take heed that ye never return to popery again, Muscul. 3. Two reasons especially moved Abraham, not to suffer Isaac to return into his country: because God called him from his father's house, never to return thither: and so God promised to him and his seed the land of Canaan: which promise might have been hindered by isaack's departure, Perer. Mercer. 4. jacob went thither to fetch a wife and to return again; but if isaack's wife refusing to come, he had gone himself, there was fear of his abiding there still, Mercer. QUEST. X. Angels ministers and helpers of marriage. Vers. 7. HE shall send his Angel, etc. 1. This Abraham uttereth not by way of wishing, as Aben Ezra, but he doth confidently assure himself of the assistance of God's Angel, Mercer. 2. We see the gentle nature of the Angels, that are willing to yield their ministry and service to us miserable men, Luther. 3. The dignity of marriage is set forth, which is guided and directed by Angels, Mercer. QUEST. XI. How Abraham's servant is said to have all his master's goods in his hand. Vers. 10. HE took ten camels, and he had all his master's goods in his hand, etc. 1. We do not with Rupertus allegorise these words, by the ten Camels understanding the ten commandments, and by all manner of goods, the spiritual gifts which the Apostles carried to the Gentiles. 2. But this is a reason why he took ten camels, because all his master's goods were in his hand: as jun. and the Genev. read: as it is said before, that he had rule over all that Abraham had, v. 2. see the like phrase, c. 16.6. 3. Others do read, that he carried of all his master's goods with him: either some of every sort, Perer. or all is understood for many, Mercer. but the other reading is better. 4. That conceit of Rasi is but a toy, that he is said to carry of all his goods, because he had a deed of gift as it were of all his master's goods to Isaac: for it is not like that Abraham had yet disposed of all his goods, seeing his children by Ketura were yet unborn, to whom he gave their portions, Mercer. QUEST. XII. Of the abundance and necessary use of Camels. TEn camels. 1. In Hebrew, it is written with G, not C, a Camel, howsoever use hath otherwise obtained in other tongues, Calvin. 2. In those country's there was great abundance of camels; as we read, that the Hebrews overcoming the Agarens in battle, took from them fifty thousand camels, 1 Chron. 5.20. there was also great use of them for their swiftness, they would go an hundred mile a day: for their strength, they would bear seven hundred, or a thousand weight: for their hardness, they would forbear drink sometime eight, yea fifteen days, ex jul. Scalig. advers. Cardan. exercitat. 209. num. 2. 3. It appeareth then, that this was a most solemn message, or embassage rather: 1. by the company that went, (for other servants accompanied him, vers. 32. to guide those camels) by the rich gifts that were carried: by the length of the journey which they undertook: by the worthiness of the messenger, the chief in Abraham's house, Perer. QUEST. XIII. Of the city of Nahor. TO the city of Nahor. 1. Not where Nahor was borne, but where Nahor (though now dead) had a long time dwelled, Hebrews fables. as it is like not long after that Abraham with his father There came thither. 2. The Hebrews here feign a miracle without cause, that Abraham's servant came from home to Charras in a day's journey: whereas they themselves write, that from Hebron thither it was seventeen day's journey: Ptolemy counteth from Beerseba (from whence Hebron was not far distant) to Charras eight degrees, which make 120. German miles, Mercer. QUEST. XIV. Whether Abraham's servant did well in ask a sign. Vers. 14. GRant that the maid to whom I say, etc. This ask of a sign was no tempting of God, and it is far differing from the superstitious conjectures and vain observations of the Augurs and wise men among the heathen. 1. One difference is, as Augustine noteth it, Aliud est mirum aliquid petere, quod ipso miraculo signum sit, aliud hac observare, quae ita fiant, ut mira non fint, etc. It is one thing to ask some strange thing, which by the strangeness thereof may be a sign, another thing to observe those things which are not miraculous or strange, super Genes. qu. 53. such was the flying of birds, the searching of beasts inwards, which were superstitiously observed by the heathen, being things ordinary and usual, and of no special note. But that which this servant asketh to be a sign, was a rare and strange thing, and not usually to be expected. 2. Again Lyranus giveth another note: he did not ask a sign by way of divination, sed praemissa oratione petivit signum à domino: but making his prayer before he craveth a sign. 3. Further it is to be considered, that he fetcheth not his sign a far off, sed ex re prasenti, Lyran. in cap. 24. from the present business, Calvin. and he seeketh no other conjecture, but from her hospitality and courtesy, that she might be in manners answerable to his master, Chrysost. He therefore desireth no vain, light or impertinent sign to be given him, but a grave, profitable, and fit demonstration from the manners and behaviour of the woman. 4. He asketh not a sign as doubting of God's power, or of the verity of his promises, but he asketh in faith, relying upon God's providence, not prescribing unto God, but praying, that what God had determined concerning▪ isaack's wife, might be made known unto him: for thus he saith, Let that be she, whom thou hast ordained for thy servant Isaac: and hereunto he was much encouraged by that saying of Abraham, vers. 7. he shall send his angel before thee, Muscul. Perer. 5. He was also hereunto directed (whether by dream as Aben Ezra thinketh) is uncertain, but certainly by the instinct of God's spirit, Calvin. Mercer. Wherefore in this manner to ask a sign, not of distrust in God's power, or doubtfulness of his promises, but with confidence in God, nor prescribing unto him, but only desiring to be assured what is his good pleasure: and this to do, not with any superstitious mind, but with devout prayer, and by the secret motion of God's spirit, it is no tempting of God at all. But as Augustinus saith of Gedeon ask a sign, Consultatio illa magis quam tentatio fuit; It was a consultation rather than a tentation. Now seeing an entrance is made into this question, concerning the lawfulness of such ghesses and conjectures, as are made by men's speeches, or behaviour, of things to come, as Abraham's servant desireth here to be informed by the answer and behaviour of the maid, whether she were appointed to be isaack's wife, it shall not be amiss some what more fully to discuss this matter. QUEST. XV. Of the diverse kinds of conjectural and ominous predictions. THere are then four sorts of such conjectures and ominous predictions of things to come. Natural predictions. The first are natural, which do for the most part certainly foreshow that which followeth, as the cause producing the effect: as a cloud rising in the west causeth and foreshoweth rain: the Southwind heat, Luke 14.55. or the effect doth sometime premonstrate the cause following, as the lightning the thunder, which though it be first seen and perceived by reason of the quickness of sight, yet is it last done. These signs and conjectures, it is not superstitious or vain to observe. Secondly, there are some humane conjectures, which are taken by the words, behaviour and actions of men: as when the king of Israel had let fall a word, calling Benhadad brother, Humane conjectures, how lawful. the messengers took it for a good sign, the Latin translation saith, acceperunt pro omine, they took it for good luck, 1 King. 20.22. they thereby gave conjecture of the king's favour. So when the king Ahashuerosh had said of Haman, will he force the queen also before me etc. they took this as a sign of the king's displeasure, and covered Hamans' face, Esther 6.8. The like in foreign stories is recorded of Tarqvinius Superbus, king of Rome, who being sent unto by his son Sextus Tarqvinius, how he should use the Gabii, that had received him into their city, he gave no other answer to the messenger, but topped the heads of the poppies in his garden with his staff: whereby his son perceived his meaning, that he should make the chief of the city lower by their heads. By these humane conjectures, we may guess of such things which are in men's own power and purpose to do: Livius decad. 1. lib. 1. but otherwise to catch at words and syllables, and to make them as divine oracles, it is a superstitious and ridiculous use: as Cicero giveth an instance, how, when M. Crassus did ship his Army at Brundisium, one in the haven that brought figs from Cannus a city in Caria, chanced to cry out, caricas canneas, Cannean figs: Superstitious and curious observations. Cicer. lib. de divinatione. if Crass●s had taken this hint, as a sign of evil luck, and gone no further, he had not perished, Tully himself condemneth such observations as ridiculous, for then; saith he, by the same reason, pedis offensio, abruptio corrigiae, & sternut amenta sunt observanda, the stumbling of the foot, breaking of the shoe point, sneesing, and other such things, must be observed as ominous; Perer. The third sort of predictions is divine: which are either uttered by men inspired of God, being well advised and knowing what they say: as jonathan encourageth himself with this sign, Divine predictions how to be discerned. thereunto directed by the spirit of God: that if the Philistines should say, come up unto us, he would take it as a sign, that God had delivered them into his hand, and so it came to pass, 1 Sam. 14.10. Sometime God directeth men's tongues to speak the truth unawares: as Caiphas prophesied, that it was better for one man to die for the people, than the whole nation to perish, john 11.50. yet Caiphas understood not what he said: of this kind was that direction given unto Augustine, August. l. 8. confess. c. 8. much perplexed within himself, what profession of life he should betake himself unto, by a voice saying unto him, Tolle, lege; Take up thy book and read: and then opening the book he light upon that place, Rome▪ 13.13. See that we walk honestly, etc. not in gluttony and drunkenness, chambering, and wantonness, etc. by reading which sentence, he was resolved to reform his life, and to leave his youthful pleasures. Diabolical predicti●●s. Lib. 2. in Gen. ad lit. cap. 17. The fourth kind of ominous predictions is superstitious and diabolical: whereof Augustine giveth his judgement thus: Cum ad decipiendos homines fit, spirituum seductorum operatio est; When it is done to deceive men, it is the working of seducing spirits: such was that conjecture of the priests and soothsayers among the Philistines, that if the ark which they had put into a new cart, went up the way by Bethshemesh, than it is he (that is, the God of Israel,) that hath done this great evil, 1 Sam. 6.9. This indeed came so to pass, and the event answered the prediction, whereby the devil cunningly wrought, that those idolatrous priests and soothsayers should still retain their credit and estimation: Pausanias maketh mention of the like superstitious observation in the town of Phare in Achaia, where after the people had consulted with the oracle, their manner was, going away to stop their ears, and the first voice which they heard afterward, they took as a divine oracle, Pausan. in Achaic. Cicero reporteth of Paulus Aemilius, that preparing to go against Perses king of Macedonia, Cicer. lib. 1. divination. and seeing his daughter sad, and she answering, being asked the reason, because her little dog called Persa, was dead: saith he, Accipio omen, I take this as a sign of good luck, my daughter. Such superstitious, curious and vain observations, are not beseeming a Christian profession: which Satan useth as means to keep men in a superstitious awe and fear, and to seduce them from trusting in the providence of God. QUEST. XIV. Why it is said that Rebecca was a virgin, with this addition, and unknown of man. Vers. 16. A Virgin, and unknown of man, etc. Lest this might be thought a superfluous speech, because she could not have been a virgin, unless she were unknown of man, diverse interpretations are given. 1. Some think that she is called a virgin in respect of her outward habit, and unknown of man for her chastity, Cajetan. 2. Others, that because there was a lewd use among the Gentiles, to abuse other parts of the body to their filthy lust, beside the place of virginity: they think she is called not only a virgin, but altogether untouched or unknown in any part of her body, Rasi, Rabbi Solomon. 3. Some, that she was not a virgin only in body, but unknown of man, that is, not tempted in her mind of the devil, Origen. hom. 10. in Genes. 4. Some think this clause is added, to show a difference between these two words, be●ula and gnalma, which both signify a virgin: but because the first here used doth betoken a virgin corrupted: as joel 1.8. mourn like a virgin for the husband of her youth: therefore it is further expounded, unknown of man, Leo Castro. in 7. Isai. ex Perer. 5. But this may be a sufficient answer, that the scripture useth sometime a repetition of the same thing in other words, for a more sure demonstration of that which is affirmed: as Augustine saith, firmamentum esse sententiae in repetitione; that the strength of the sentence is in the repetition: and therefore for the more full manifestation of the virginity of Rebecca, because many go for virgins that are not, the same thing is twice expressed, Mercer. QUEST. XV. Of the w●rd almah, that it always betokeneth a virgin. Cajetan. in 30. proverbior. Proverb. 30.19. expounded. NOw further as touching the word gnalmah, whereas the Jews to obscure that prophecy, Isay 7.16. a virgin shall conceive etc. do affirm, that it is sometime taken for a young woman corrupted, as Prov. 30.19. the way of a man with a maid, gnelam: for answer hereunto, 1. We neither will grant with Cajetan, that the word is here taken for a woman, not a virgin, because saith he▪ the way of a man with a virgin may be known by the marks of her virginity, but with a woman not so easily▪ for the wise man speaketh not here of such marks, but of the secret and close meetings of such, which can hardly be known. 2. Neither need we with Lyranus, to refer it to the incomprehensible mystery of the incarnation of Christ in his mother's womb: who expoundeth this place by that of jeremy, a woman shall compass a man, jerem. 31.22. for it is evident by the verse following: such is the way of an adulterous woman, Prov. 30.20. that the wise man speaketh of such lewd practices before. 3. Nor yet doth it fully satisfy to say, that the wise man calleth her a virgin, which though she be not so, yet would be so taken, junius: for still the objection remaineth strong against that prophecy, Isay 7.16. that virgin should likewise be so taken there. 4. But the best answer is, that he speaketh of such a maid or virgin, whose chastity or virginity is in the first attempt violated, (being a virgin till then) and yet would conceal the fact, as though no such thing were done: so that notwithstanding any objection out of this place, Hieroms' observation is justified, that gnolam in scripture, is always taken for a virgin uncorrupted, lib. 1. advers. jovin. QUEST. XVI. Of Rebeccaes receiving of the gifts. Vers. 22. THe man took a golden abilliment, etc. It may be questioned how it stood with the modesty of the maid, to take these gifts of a stranger. 1. Some defend it, for that there was no danger, seeing he was an aged and reverend person of whom she received them, and it was done in the presence of the whole company that came with him, Perer. 2. Some think, that she might take them as ●●●ward or her pains which she took, in watering ten Camels, whereof each, as the Hebrews 〈◊〉 will drink ●en Hydria, or great pitchers full. 3. But the true answer is, that before he gave her these gifts, he had asked of her whose daughter she was, as appeareth in the 47. verse, and it is like she also had inquired of him: so that he resolved upon her in his mind to be the woman appointed for Isaac, and thereupon gave her these gifts, Mercer. QUEST. XVII. Of the jewel of half a shekel weight. OF half a shekel weight. 1. Leaving the Hebrews conceits, Hebrews conceits. that this half shekel represented that half shekel, which the Israelites were taxed at, Exod. 30. the two bracelets, the two tables; the ten shekels, the ten Commandments. 2. The Jewel was not for the ears, but an ornament of the forehead or nose, weighed neither two sickles, as the Latin, nor one sickle as the Chalde readeth, but half a sickle. 3. Neither need we to make it answerable to the bracelets, of ten shekels weight, to say with some Hebrews, that there was a precious stone in it, that weighed half a shekel; or with Vatablus, that because a shekel is not here expressed, but only bechang, half, that it weighed half the weight of ten shekels afterward expressed: for it may appear, that where bechang is put alone, there the other word shekel must be supplied, as Exod. 38.26. half (a shekel) for a man. 4. Wherefore the proportion was correspondent, that the jewel for the frontlet should be but of half a shekel weight, both in respect of the place, which required no cumbersome ornament, and for that it was of gold: an half shekel whereof, that is, the 4. part of an ounce might be valued at 14. or 15. shillings sterling. QUEST. XVIII. Why it is said she went to her mother, not her father's house. Vers. 18. THe maid ran and told them of her mother's house, etc. 1. Not that her father Bethnel was dead, as some think; for he is named, v. 50. 2. Neither is her mother's house named, because she might have a stepmother beside, to whom she would not first tell this news, Cajetan. 3. Neither went she to her mother's house, because her father being old, had committed the government to his son Laban. 4. But for that the women dwelled in houses by themselves, it is like she went first to her mother, from whom the rest of the family presently heard it, Mercer. QUEST. XIX. How the Scriptures which in show are contrary, may be reconciled. Vers. 38. THou shalt go to my father's house, etc. But Abraham said, Thou shalt go to my country and my kindred, v. 4. and other things beside seem to be diversely reported, as v. 40. the Lord will send his Angel, and prosper thy journey; but Abraham saith, v. 7. he will send his Angel before thee, and no more: again, v. 47. he saith, he first asked Rebecca whose daughter she was, and then gave her the jewels: but v. 23. it is s●t down that he asked her afterwards. Wherefore to reconcile these and such like places of Scripture, which seem to be repugnant, certain rules are to be observed. The first rule is, that where the difference is in words and not in sense, as in the first place objected, there is no contrariety at all. The second, that it is no repugnancy, if in one place a matter be set forth more fully and without circumstances: if one express that which another denieth not, but only concealeth, as in the second instance proposed: the difference is not great. Thirdly, if the order upon some special reason be changed, and that is set down last, which another hath first, as in the third instance produced, it need give no offence. And these three varieties do often occur in the Evangelists, which do rather commend and set forth the truth of the history, than disgrace it: that hereby it may appear that they did not confer together, or write all after one manner, of purpose, but in some variety of order and words were directed by the Spirit to write one truth. Other rules also may be propounded for the reconciling of places of Scripture, Rules to be observed concerning the computation of time in Scripture. which seem at the first sight to be repugnant, in respect of the diverse computation of time. 1. When as one writer doth inclusively account the time, which another doth exclusively; as Luke c. 9.29. saying, that Christ about an 8. days after was transfigured, includeth in this number, both primum & ultimum, the first and last day: Matthew saying after 6. days, doth exclude these two days, making mention of those six that came between: sic Augustin. lib. de consens. Evang. c. 56. 2. Sometime the principal part of the time is rehearsed, and the small or odd numbers omitted; as 1 King. 2.11. David is said to have reigned 40. years over Israel, 7. years in Hebron, and 33. years in Jerusalem; whereas the precise account of his reign in Hebron was 7. years 6. months, and in Jerusalem, 33. years; which make in all 40. years, 6. months, 2 Sam. 5.5. 3. Sometime, the years of a King's reign are reckoned, which he reigned alone, sometime those wherein he reigned with another: so jotham reigned 16. years alone, but twenty years, counting those, wherein he governed under his Father, 2 Kings 15.5.30.33. Perer. QUEST. XX. Why Abraham's servant refused to eat or drink. Vers. 33. THey set before him to eat, but he said, I will not eat. 1. He neither refused to eat, because unusual meat was set before him, such as he was not accustomed unto in Abraham's house, as some Hebrews think. 2. Neither doth he defer till he had spoken his words, that is, said grace, as some interpret: for though, it is not to be doubted, but that they used in Abraham's house to receive their meat with thanksgiving; yet he meaneth the delivering of his message. 3. But that is a mere fable, that he would not eat, because they set poison before him, to have his goods, which poison was returned upon Bethuel, who thereupon died: and this fable the Hebrews would build upon the word same, Hebrewe● fables. poison, answerable to the word sum, here used, which signifieth to place or set: for neither were they so poor, that they needed Abraham's goods; nor so unhonest, so to deal with their nearest kinsman's servant: nor yet is there any affinity between those two words, the one beginning with samech, the other with shin, Mercer. 4. Neither doth he refrain from eating and drinking, fearing lest afterward he should not tell a sober tale. 5. But his diligence is commended, who preferreth his master's business before his meat and drink. QUEST. XXI. Persuasions used by Abraham's servant to further the marriage. Ver. 35. THe Lord hath blessed my master, etc. 1. The servant beginneth to use persuasions to make a way for the marriage intended: 1. That he was rich, and not by evil means, but by God's blessing, Muscul. 2. That Isaac was borne of Sarai in her old age, and so not without a miracle, as a man ordained of God for some great matter, Calvin. 3. And lest they might object, why being so rich, he took not a wife near hand, he addeth, that his master gave him special charge not to take a wife of the daughters of Canaan, Mercer. QUEST. XXII. Certain fabulous conceits of the Hebrews refused. IT shall not be amiss to note certain fabulous collections of the Hebrews: 1. Vers. 39 They think that Eliezar secretly insinuated, that if he could not otherwise provide a wife for Isaac, he would offer his own daughter: but that Abraham absolutely refused, because he was of the Canaanites. But yet they say that this Eliezar for his faithful service was taken alive into Paradise, as Isaac came alive from thence: 2. Vers. 42. Where he saith, I came this day to the well: the Hebrews think that he came from Hebron to Charras in a day, which is noted to be seventeen days journey: and this day noteth the time not of his departure from home, but of his coming thither, Mercer. 3. V. 47. They note, that he put the jewels so upon her face, that he touched not her flesh, whereas the meaning is, that he gave her them rather to put them on herself. QUEST. XXIII. Whether Abraham's servant gave the gifts before he knew who she was. Vers. 47. WHereas before v. 22. he first brought forth the jewels, before he asked her whose daughter she was, whereas here he first is said to ask her: 1. Neither is it like that he asked her, before he brought them forth: as jun. Perer. 2. Neither doth he here report it otherwise than it was done, lest they might have accused him of levity, to give jewels to one whom he knew not: as Rasi. 3. But first he brought them forth, and then asked her the question, and after gave them, Mercer. QUEST. XXIV. Why Laban is set before Bethuel. Vers. 50. THen answered Laban, and Bethuel. 1. Neither was this Bethuel the brother of Laban, as Lyran. 2. Neither was Bethuel Rebeccahs' father dead, as josephus. 3. Neither is Laban's impiety noted, who taketh upon him to speak before his father: as Rasi. 4. Nor yet is Laban first named, as more excellent in wisdom than his father: as Aben Ezra. 5. But for that his father being old, or sickly, had committed his household government to Laban, jun. Mercer. QUEST. XXV. The space of ten days for Rebeccahs' abode how to be understood. Vers. 55. LEt the maid abide with us at the least ten days. 1. She meaneth not (that is, Rebeccahs' mother) to have her stay a year, or at the least ten months, as the Hebrews, and Onkel●s, for this had been an unreasonable request, seeing the man made such haste. 2. Neither (the words standing thus, let her abide, days, at the least ten,) by days, are understood seven days of mourning for Bethuel, whom they supposed to have been dead: for than they would not have requested for seven days first, and then for ten, but have begun with the greater request first. 3. Neither is the vulgar reading the best, to join the words together, at the least ten days: for in the original, days go before. 4. The best reading then is, let her abide days, that is, certain, or at the least ten, jun. QUEST. XXVI. Of the willingness of Rebecca. Vers. 58. I Will go, etc. 1. Not that she said in effect, I will go though you will not, as Rasi: for this thought or speech had no● become the modesty of the maid: 2. but rather her obedience to her parents appeareth, to whom she consenteth, Calvin. 3. and her will was no doubt directed by the Spirit of God, Muscul. QUEST. XXVII. How Isaac dwelled in Beersheba, Abraham remaining in Hebron. Verse▪ 6●. ISaack came from the way of Beerlahairoi, etc. 1. Not that Isaac went thither to fetch Hagar to be Abraham's wife after Sarahs' death, as some Hebrews: for she was not Keturah, as shall appear afterward. 2. Neither because Abraham had married another wife, as some suppose, did Isaac dwell apart from him in Beersheba, his father remaining in Hebron, as Calvin: for it is not like that Abraham would want the presence and comfort of his dutiful son. 3. Nor yet for a time did Isaac dwell apart, employed as is most like in some special affairs in that country, Merc. 3. But it is most like that Abraham at this time dwelled in Beersheba, both because Abraham's servant returned thither, as also there was Sarahs' tent, into the which Isaac brought Rebecca, v. 67. QVEST. XXVIII. Why Isaac used in the evening to walk in the field. Vers. 62. TO pray in the field. 1. Some read to talk or confer in the field. Aquila. 2. some to talk with his workmen. Cajetan. 3. some to exercise himself in the field. Septuag. 4. Some to give himself to meditation. Ambr. jun. 5. some to meditate and contemplate the heavens, and stars, & other natural things. Lyran. 6. some to talk with himself, as they do which are given to meditation. 7. some to take the air. Vatabl. 8. But it is most like he went into the field to pray unto God: and to pray with deep meditation: for so the word suach signifieth, both to meditate and pray: and it may be, that he intended his prayer specially, concerning this business of his marriage. QVEST. XXIX. How and wherefore Rebecca lighted down from the camel. Vers. 6.4. SHe lighted down from the camel, etc. 1. She neither bowed herself a little upon the camel, as Ramban. 2. neither did she hurt herself in lighting down, forcing by the fall the marks of her Virginity, whereby Isaac suspected that the servant in the way had deflowered her: as the Hebrews fable. 3. But she did for reverence unto Isaac, light down from the beast. Mercer. 4. so that we need not with Gregory to make an allegory hereof: who by Isaac walking in the evening, understandeth Christ coming in the end of the world, and by Rebecca lighting from the camel, the Church of the Gentiles, forsaking her vicious life and manners. Gregor. in 42. job. QVEST. XXX. Why they used to cover the face. Vers. 65. SHe took a veil and covered her. 1. The covering of the head sometime is a sign of mourning, as David covered his head, when he mourned for Absolom. 2 Sam. 19.4. 2. sometime it is a sign of great reverence, as Elias covered his face in the mount Horeb, when he talked with God, 1 King. 19 3. It is also a sign of displeasure, as they covered Hamans' face, when the King was incensed against him, Esther 7.4. but it is here a sign of modesty and shamefastness: as Tertullian writeth of the Arabian women, quae non caput, sed faciem ita totam tegunt, Tertul. de vel tanned. virginibus. ut uno oculo liberato contentae sive dimidia frui lu●e, potius quam totam faciem prostituere: which do not only cover their head, but their whole face, that having but one eye to see with, they had rather enjoy but half the light, than prostitute their whole face. Caius Sulpitius Gallus, is said to have divorced his wife, because she was seen abroad with her face uncovered. Valer. Maxim. l. 6. c. 3. ex citation. Perer. Places of doctrine. 1. Doct. It is lawful to take an oath where there is just cause. Vers. 3. I Will make thee swear, etc. Abraham both sweareth himself, where none required an oath, Gen. 14.12. he also swore to Abimelech, who demanded an oath of him, Gen. 21.31. and here he requireth an oath of his servant. It is therefore lawful to take an oath, where there is just cause. Muscul. Therefore that saying of Origen is some what hard, perfectis viris jurare ipsis, etc. for perfect men either to swear themselves, or to adjure others, it is uncomely. homi. ultim. in Matth. 2. Doct. Children ought not to marry without their parents consent. Vers. 4. TAke a wife to my son Isaac. Abraham provideth a wife for Isaac: It is not then lawful for children to enterprise marriage without the consent of their parents: so Rebeckas parents do dispose of her for marriage, v. 51. Rebeckah is before thee, take her and go: and she afterwards giveth consent to their choice, v. 58. wherefore great wrong is offered to the right of parents by the popish Canons, that allow contracts made without the parents consent. Calvin. 3. Doct. Angels Precedents and Ministers of marriage. Vers. 7. HE shall send his Angel before thee, etc. The holy Angel is appointed to be a guide in this business of marriage: which therefore is hence concluded to be an holy thing, seeing such holy spirits are precedents of this action: As the Apostle also saith, Marriage is honourable among all men, Heb. 13.3. If Angels vouchsafe their presence and assistance in marriage: how can it be a polluting or profanation of orders, as some popish writers affirm? Greg. Martin. dis. c. 15. sect. 11. 4. Doct. jewels and ornaments, how far lawful for women. Vers. 22. HE took an abillement of gold: concerning the use of these ornaments and jewels, as simply they are not unlawful, the manner and person of wearing them considered: so these captions must be admitted. 1. that although these tokens were sent unto the spouse, and it was the use of the bride to deck and attire herself. jerem. 2.32. yet did they not usually thus apparel themselves, as with gold and such like, as S. Peter showeth, 1 Pet. 3▪ 3.5. 2▪ The simplicity of that age is to be● considered, that did not set their delight upon such things, as we read note of 〈◊〉, that she bore a pitcher of water upon her shoulders, our gentlewomen in these days, th●● urge 〈…〉, for bracelets and jewels, would be loath to do in other things as Rebecca did. 3. Their special care was to deck and adorn the hid man of the heart, with a meek and quiet spirit, 1. Pet. 3. 4. Let our nice and curious women first imitate them therein, then let them plead their example for the rest. Places of confutation. 1. Confut. Peter not the chief among the Apostles. Vers. 2. ABraham said to the eldest servant of his house, which had the rule: To this servant Pererius resembleth Peter. 1. because of his age: 2. and he was likewise by Christ set over his whole house, that is, the Church, as this servant was over Abraham's house: 3. as this servant was sent to choose a wife for Isaac, so S. Peter was the first that converted the Gentiles to Christ, and invited them to this spiritual marriage: for Peter first of all the Apostles was instructed by vision, that the Gentiles were to be called: and the first conversion of the Gentiles, namely of Cornelius and his family was wrought by Peter. Perer. in 24. Gen. num. 5. Contra. 1. That Peter was one of the eldest in years among the Apostles, we deny not: but that he was the eldest of all, as it seemeth this servant was, cannot be proved. 2. That he was set over the whole Church of Christ, is but a friar's dream: all the Apostles were in equal commission: and all were sent immediately of Christ to preach the Gospel, a● my father sent me, so send I you, joh. 20.21. that charge of our Saviour, pasce oves, feed my sheep, will not bear such universal jurisdiction: for neither all Christ's sheep, are committed, only to Peter: and feeding, signifieth not ruling or commanding, but teaching and instructing: a duty (Saint Peter himself being Judge, common to all pastors and presbyters: feed the flock, etc. 1 Peter 5.2. 3. Neither is it true, that Saint Peter first preached to the Gentles. 1. for Saint Paul was converted, Not the first converter of Gentiles. Act. 9 before Peter saw that vision. Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus. Galath. 1.15, 16, 17. 2. Saint Peter indeed was both the first and last, that was resolved by vision, of the calling of the Gentiles: but Saint Paul was sure thereof before by revelation, and communicated not with Peter about his vision, before he preached to the Gentiles, Galath. ibid. 3. Neither is it true that Cornelius family was the first, that was called among the Gentiles: for Andronicus and junia were in Christ before Paul, Rom. 16.7. who was converted before Cornelius was called. 4. Though the priority of preaching to the Gentiles were yielded to Peter, yet the superiority goeth not together with it. 5. Lastly, all this being presupposed, yet it is but a simple argument, that is grounded upon types and figures, as this is for Saint Peter's supremacy, out of this place. 2. Confut. Marriage cannot be contracted by Proctors between the parties being absent. Vers. 4. TAke a wife to my son: Thomas Anglicus by this precedent would authorize the marriage of parties absent by messengers and proctor's going between them, in 24. c. Genes. But no such thing can be hence gathered: for Abraham's servant did not conclude the marriage between Rebecca and Isaac, but only procured the espousals and promise of marriage: which was not fully contracted and concluded, till they both met, and then the text saith, he took Rebeccah and she was his wife. v. 67. Perer. 3. Confut. Against the invocation of Angels. Vers. 42. O Lord the God of my master Abraham: though Abraham had said to his servant, that the Angel of God should go before him, v. 7. yet the servant, prayeth not to this Angel, that was appointed to be the precedent of his journey: but he only directeth his prayer unto God: as the scripture biddeth; Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. 4.10. 6. Places of Moral observation. 1. Observ. Not to swear rashly. Vers. 5. ANd the servant said, what if the woman will not come? etc. The servant is very cautelous, and circumspect in taking his oath; lest he should bind himself to any inconvenience by his oath, he casteth all doubts afore, and desireth to have the matter explained to the which he sweareth. Muscul. so ought we to be well advised in taking of an oath: which the Prophet calleth swearing in judgement. jerem. 4.2. 2. Observ. Our country not to be hated, for some abuses therein▪ Vers. 4. THou shalt go unto my country, etc. Abraham hateth not his country, though he knew the same to be addicted to Idolatry: As many do in these days, who being runagates from their country for superstition rather than religion, have practised the subversion of Prince and country by foreign invasion. Muscul. 3. Observ. All our affairs must begin with prayer. Vers. 12. He said, O Lord God of my master, etc. This servant commending the success of his business and journey by prayer unto God, doth teach us to begin all our actions and enterprises with prayer: as the Apostle saith: I will that men pray, every where lifting up pure hands, etc. 4. Observ. A faithful prayer hath present effect. Vers. 15. YEt he had left speaking Rebecca came. Thus the Lord gave present audience to the prayer of his servant, as appear by the immediate effect thereof: According to the saying of the Prophet, before they call will I answer, and while they speak I will hear, Isay 65.24. Mercer. So the Angel said to Daniel: In the beginning of thy supplication the commandment came forth, Dan. 9.23. as soon as he began to pray, the Lord heard him. 5. Observ. Children must not be brought up delicately. Vers. 16. SHe went down and filled her pitcher, etc. Rebeccah was trained up by her mother to do domestical and household works, she was not brought up delicately: even she that was appointed to be the mother of Patriarches, Prophets, Kings, had this simple and hard education: which may be a lesson to fathers and masters, not to bring up their children and servants delicately or wantonly: but to bring them to labour in their youth: and children and servants may here learn obedience, not to think scorn to do such homely services, which their parents and masters shall think good to require of them, Musculus. 6. Observ. It is lawful sometime to conceal part of the truth. Vers. 39 WHat if the woman will not follow me? Here the servant leaveth out in his discretion Abraham's charge given him: Beware that thou bring not my son thither again, vers. 6. as also other speeches of his master: As the Lord that took me from my father's house, etc. for these speeches would have but further offended them, as though Abraham had held them to be a forlorn and wicked people, that he counted it a benefit that God called him out from them, and would by no means that his son should return thither, Mercer. Muscul. We learn then that every truth in all places, and upon all occasions, is not to be uttered: as jeremy thereunto moved by the King, concealed the chief matter wherein the King communed with him, and telleth the Princes what he thought good to impart unto them, jerem. 38.27. THE SECOND TOME OR PART OF GENESIS: Containing THE HISTORY OF THE THREE PATRIARCHES, ISAAC, JACOB, AND JOSEPH, divided into two Books. The first of Isaac and Jacob, the second of joseph. HEB. 11.20, 21. 20. By faith Isaac blessed jacob and Esau, concerning things to come. 21. By faith jacob when he was a dying, blessed both the sons of joseph, etc. AMBROS. Officior. lib. 1. Quid sapientius sancto jacob, qui Deum vidit facie ad faciem? quid justius, qui ea, quae acquiserat cum fratre divisit? quid fortius, qui cum Deo luctatus est? quid modestius, qui filiae injuriam mallet praetexere conjugio, quam vindicare? What was wiser than holy jacob, who saw God face to face? what more just, who what he had gotten parted with his brother? what stronger than him, who did wrestle with God? what more modest, who had rather right his daughters wrong with marriage, than revenge it? VERITAS ❀ FILIA ❀ TEMPORIS printer's or publisher's device LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and JONAH MAN. 1632. TO THE MOST HONOURABLE LORD, THE L. DUKE OF LENOX, AND TO THE RIGHT Honourable, the Earl of Marre, Lords of his Majesty's most Honourable Privy Counsel: Grace, mercy, and Peace, from the Lord JESUS. RIght Honourable, as the highest Majesty in his wise providence hath united and conjoined your Honours, not only in one consent and judgement of religion, but also in the joint administration and regiment of this Nation and Kingdom under his excellent Majesty: so I thought good to make your Honours, with other of your Honourable place, united Patrons of these my labours: and as he saith, Hieron. ad Chroma●. non debet charta dividere, quos amor mutuus copulavit; It was not fit that I should sever you in this my duty, who are combined in your mutual amity. Men of noble birth, delight much in antiquities, and it is their glory to derive their blood by many descents from their thrice renowned ancestors: here I present to your Honourable view, that noble and most ancient family of Abraham, Isaac, and jacob, who were in favour with God, and in honour and great reputation with men: whose children they are, which imitate their piety and obedience: that famous Matron Paula, whom Hierome so much commendeth, was by her father descended of Aeneas, and the noble house of the Gracchis, by her mother of Agamemnon, Gracchorum soboles, Agamemnonis inclita pr●les, Hoc jacet in tumul●, etc. Epitaph. Paul, Phil. 3.8. Hieron. ad Celantiam. of whom Hierome made this Epitaph, thought her Christian profession more honourable, than her noble birth and condition: and so I doubt not, but that it is also your honourable resolution, to say with the Apostle, who having rehearsed his great privileges after the flesh, his birth, parentage, and profession, thus concludeth: I count all these things but loss, for the excellent knowledge sake of Christ jesus, for whom I have counted all things as loss, and do judge them as dung, that I might win Christ: as Hierome also saith well, Summa apud Deum nobilitas, clarum esse virtutibus; I it is the greatest nobility with God, to shine with virtue. Here your Honours have the worthy example of the Patriarches to follow: the Heathen precedents are but counterfeit and deceitful: they had the shadows of virtues rather than the substance: Amlr. de Elia, & jejun. c. 12. as Ambrose saith well of Polemo, who of a drunken and riotous companion, by hearing of Xenocrates, became a Philosopher? Siresip●ir a vino, fuit semper tamen temulentus sacrilegio; If he were sober from wine, yet he was drunk with superstition. But these holy examples are seasoned with grace, and savour of true religion: Abraham was famous in Pharaohs Court, so was Isaac in Abimelecks', and jacob in another Pharaohs also, for their piety and virtue: So they which walk in their steps, shall be great both with God and man: Abraham told Abimelech plainly of the wrongs which his servants had done him, Gen. 21.15. so is it the part of good Courtiers, to show unto the King, the wrongs and oppressions that are done in the lan●, to succour the poor, to relieve the oppressed, to countenance the truth, to maintain justice and equity. jacob being in Bethel saw a ladder, which reached to heaven, and the Angels ascending and descending upon it: In d●m● Bethel quotidie ascenditur & descenditur, hoc dixi, non ut te terrean● descendentes, sed provocent ascendentes, Hieron. ad jul. whereupon one thus noteth; In the house of Bethel there is always both going up, and coming down: this I say, not that the goers down should dismay you, but the climbers up encourage you. So in the Princes Bethel and Court, there be examples of both sorts, of some that are declining and sliding back, only seeking to make themselves great, and to be enriched by the King's favour: some there are, though the smallest number, which do ascend upon this ladder, not aspiring to their own honour, but using their favour to the glory of God, and benefit of his Church. Thus I trust your Lordships have learned to scale this ladder of honour, to the which you are called: to raise up those which are in the dust, to set forward the truth, to nourish and encourage the Preachers thereof, to speak for the innocent, to hold out your helpful hand to the needy: so shall your Honours ascend from step to step, till you come to the top of the ladder, where Christ sitteth, who shall cast and tumble down from thence all unfaithful Stewards, and cut them off to have their portion with hypocrites, Matth. 24.51. but shall say unto you, and all other, that shall serve him faithfully herein in earth; It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much, enter into thy master's joy, Amen. Your Honour's ready to be commanded in the Lord, ANDREW WILLET. THE FIRST BOOK OF THIS SECOND PART OF GENESIS, Containing the History concerning the Patriarches, ISAAC, JACOB. Hitherto hath been continued the holy story of those three great Patriarches, Adam before the flood; Noah in the flood; Abraham after the flood: the rest of this Book of Genesis followeth, which setteth forth the life, acts, and death, of the three other fathers, Isaac, jacob, joseph. CHAP. XXV. 1. The Contents of the Chapter. IN this Chapter: 1. Concerning Abraham, his second marriage is declared, with the issue thereof, his children, and their gifts, vers. 1. to 6. Then Abraham's years, death, and burial, vers. 7. to 11. 2. Concerning Ishmael, his generations or offspring are expressed, his years of life, his place of dwelling, vers. 12. to 20. 3. Of Isaac there is set down, his time of marriage, the barrenness of his wife, the remedy by prayer, vers. 20.21. 4. Concerning Esau and jacob these things are rehearsed: 1. Their manner of conception, vers. 22, 23. 2. Of their birth, 24. to 27. 3. Their diverse education, vers. 27, 28. 4. Esau his profaneness, in selling his birthright for a mess of pottage, vers. 29. to the end. 2. The diverse readings. v. 1. Abraham had taken him another wife. H.G. proceeding or adding taken another wife. caeter. H. G.c▪ v. 2. Zambran, joctan, Madal, Sebe. S. Zimran, jocksan, Madan, Shuah. caeter. v. 3. The sons of Dedan were in holds, tents, and Islands. ●. the sons of Dedan, Asshurim, Letushim, Leumim. S.c. C. cor. S.c. C.c. similit. ver. T.G.r. H. app. f. pr. C. inter. H. de. H. det. v. 4. Gephar, Apher▪ Raga. S. Epha, Epher, Eldaha, caeter. v. 6. Sons of the Concubine. C. of the Concubines. caet. v. 8. And fainting or wearing away. H.S.C.B. he yielded up the spirit or died. T.G.P. jagaug, signifieth to faint: gavagh, expirare, to yield the spirit: which word is here used. v. 11. Isaac dwelled by the Well of the living and seeing. H.B. the Well of vision. S. Where the Angel of life appeared. C. Be●r-lahair●. G.P. the fountain Lahoiro. T. v. 12. Which Hagar the Egyptian Sarahs' maid bare. H. bare to Abraham. caet. v. 13. These the names of his sons. H. of the sons of Ishmael. cat. v. 13. Nadbehel, Massa. S. Adbehel, Mibsa. cat. S. c. C. cor. T. G.r. v. 18. from Havilah to Agara. C. from Havila to Sur. cat. v. 18. he died in the presence of all his brethren. H.B.P. he dwelled. S.C. his lot fell. T. G. naphal, signifieth 〈◊〉 fall: it must be expounded by that prophecy, Gen. 16.12. v. 20. of Mesopotamia. H.S.C.B. Padan Aram. T.G.P. v. 22. why have I conceived? H. C. why am I thus. cat. they leapt within her. T. G.r. S. c. S. strove together, or beat one upon another: cater. ratzatz, to beat, hurt, or bruise. v. 23. the elder shall serve the younger. B. G. the greater shall serve the less. cater. v. 25. as a rough skin. S. H. as a hairy or rough garment: cat. ad●reth, a garment. S.H.c. H. alt. H. c. C▪ S.c. v. 26. held his brother by the heel. H. Esa● by the heel. cater. v. 27. an husband man. H. a man going into the field. C. a field man, or wild man: cat. v. 27. jacob a plain man, without deceit. S.H.G. a perfect man: cat. minister of the doctrine of the house. C▪ dwelled at home. S. dwelled in tents. cat. v. 31. sell me thy birthright. H. sell me thy birthright even now, or to day: c●t. H. det. B. v. 34. pottage of Rice. B. of Lentils: cater. guadash: a lentil, a red kind of pulse. 3. The explanation of doubtful questions. QUEST. I. Why Abraham took a wife in his old age. Vers. 1. ABraham took another wife. 1. Not giving way unto his lust or of any incontinency, as some of the Hebrews: as Baal haturim saith, it is a grief to see a man eat, if he eat not with him: 2. Neither was this done for any such mystery, as Origen supposeth, to signify the spiritual marriage of the mind with wisdom, which is most ripe in old age, hom. 11. in Genes. 3. And yet this use may be made of Abraham's second marriage, to convince such heretics as condemn second marriage. Augustin. lib. 16. the civet. Dei. c. 34. as also whereas the sons of Abraham by Hagar and Keturah were the greatest adversaries to the Israelites, as the Ismaelites, the Madianites: so they which bear the name of the Church as papists and other heretics are the greatest enemies to the Church of God. 4. But the special cause why Abraham married in his old age, was to show the efficacy of God's blessing, in increasing him with a large posterity, as the Lord said unto him: I have made thee a father of many nations, Genes. 17.5. Mercery as also to have a comfort in his old age, now living a part from Isaac, and having committed over to him the affairs of the household, Cajetan. QUEST. II. How Abraham's body being said to be dead at one hundred years, yet was able for procreation at one hundred forty years. BUt whereas Saint Paul saith, that Abraham's body was even now dead, being almost 100 years old, Rom. 4.19. how was it not now more dead, being 40. years elder, for Isaac was now 40. years old, when he married Rebeccah, Gen. 25.20. who was borne in Abraham's 100 year. To this some answer, that Abraham's body was said to be dead only in respect of barren Sarah, Mercer. But that seemeth not to be so: because the Apostle maketh mention together both of the deadness of Abraham's body and Sarahs' womb: wherefore I prefer rather Augustine's opinion, that Abraham's body though dead in itself, was revived by the power of God, not only for the generation of Isaac, but this strength of nature continued a long time after, for further procreation, Calvin. QUEST. III. Whether Keturah were Hagar. Reason's affirming the same answered. CAlled Keturah: some affirm that this was Hagar, upon these grounds: 1. Because the Madianites, which came of Keturah, are called Agarenes, Psal. 83.6. the Ismaelites, Moab, and Agarenes: 1. Chron. 5.19. They made war with the Hagarenes, with ●ethur, Naphish and Nadab, which were the sons of Ishmael, Hieron. tradit. Hebraic. in Gen. 25. Answer. These places prove not, the M●dianites or any other of Keturah to be called Agarenes: but that the name Agarenes was common to all that came of Ishmael: whereof some were called Ismaelites, some Itureans, some Nabeans, etc. junius in 1 Chron. 5.19. 2. Keturah signifieth incense, whereby is signified that Hagar all this while living continently, was consecrated to God, as incense: and therefore Abraham, Sarah being dead, sent for her, Lyranus. Answer. Concerning the signification of this name, it skilleth not, but that Hagars' name was not changed it may appear, for that vers. 12. she is called by the name of Hagar still. 3. But it was most fit and beseeming, seeing Hagar had been Abraham's lawful wife, and yet living, that he should rather take her than any other, Thomas Anglic. Answer. She was not Abraham's lawful wife, but his concubine: and seeing she was a bondwoman, there was no reason that she should succeed in a free woman's place, and rather because of that mystery which the Apostle noteth: which maketh Sarah and Agar figures of two mothers, one of the carnal sort, the other of the fafthfull and spiritual seed. 4. Therefore Ishmael and Isaac are said to have buried Abraham: as being returned to fraternal society▪ Thom. Anglic. Answer. No such thing can be gathered hereby, that Hagar and Ishmael were restored to Abraham's house: but the reason why Ishmael only is joined with Isaac in performing this last duty is this because the other sons were sent far away in Abraham's life time into the East country: But Ishmael being near dwelling (for Isaac at this time had his habitation about Hagars' fountain, which she named Beerlahairoi, vers. 11.) would not be wanting in this office toward his father. Wherefore the true opinion is, that this Keturah was some other woman and not Hagar. 1. The words of the text give it: that Abraham proceeded, or added this, and took him a wife, Reason's showing that Keturah and Hagar are not all one▪ etc. but if she had been his wife before, then Abraham had not added or proceeded to do as it were a new work, Cajetan. 2. Agar is called by her own name in this chapter, verse 12. therefore she was not Keturah. 3. Hagar could not be less now then 80. years old (Abraham being 85. when he took Hagar, and now 140. some. 55. years before, and Hagar being supposed then to be 25.) at which years it is not like she could bring Abraham so many sons: seeing it was a great miracle for Sarah to bear at 90. Tostatius. 4. Abraham is said to have concubines, therefore more than one concubine, namely Hagar: and Keturah is directly said to be Abraham's concubine, 1. Chron. 1.32. Mercer. QUEST. IV. Keturah not married in Sarahs' life-time. ABraham had taken him another wife, etc. 1. Abraham did not take this wife while Sarah lived, as some think, Calvin. Genevens. in hunc locum: for Moses setteth down the story in order: and seeing he took not Hagar but at Sarahs' instance, and because he had no son, it is not like, that having two sons, he would grieve Sarah with assuming another wife: and where it is objected, that Abraham should have stayed a widower 3. years, if he married not Keturah till now: this need not seem strange that he deferreth his second marriage, both because he would first provide a wife for Isaac▪ and for that he mourned no less time for his wife than Isaac did for his mother, who was not comforted over her death, till he married Rebeccah, Genes. 24.67. Neither need it move any question, whether this Keturah were of the daughters of Canaan: Keturah, whether of Canaan for seeing Isaac of whom the promised seed should come, was provided for, Abraham for this second offspring which he knew should not increase the people of God, was not so careful to decline marriage with Canaan, Tostat. Mercer. QUEST. V. Of the names and countries of Abraham's sons by Keturah. Vers. 2. WHich bore him Zimram● josephus thinketh that some of these inhabited the region Tr●glodytis in Africa, which cannot be, because they were sent to inhabit the East country, Zimram. jocksan. vers. 6. as most of them had their seat in Arabia foelix: as may appear by the remainder of their names, as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix: of jocksan was named the town Camasa, in Syria palmyrins, jun. ex Ptolom. 5. Geograph. Medan, Midian: of Medan took the name the town Madiania in Arabia foelix, jun. and the country Madianaea, on the south of Arabia, Hieron. of Midian, the country Madianitis had the name, Medan. Midian. Pererius in a● error. in the borders of Arabia petraea. Therefore Pererius is in an error▪ which thinketh these two all one country, and confuteth Hierome for distinguishing them, in 25. Gen. number 19 Of this Midian came the Midianites, of whom was Balaam, which gave that wicked counsel against Israel: from hence Moses had his wife, who is also called a Chusite, or Aethiopisse: for there were two countries called Chus, or Aethiopia. one eastward, which was Arabia, another the occidental Aethiopia in Africa beyond Egypt, Perer. These Madianites were also called Ismaelites, Genes. 37.25.28. jud. 7.33. & 8.24. because they were in their dwelling dispersed and mingled among the Ismaelites, being yet of a diverse kindred and original, the one of Agar, the other of Keturah. Ishbak the founder of Laodicea Scabiosa in Suria: of Shuah came the Saccai, Ishbak. Shuah. inhabiting the East part of Syria, by Batanaea, jun. vers. 3. Sheba. There were three almost of this name; one the son of Chus, Sheba. Gen. 10.7. a people inhabiting near to Persia: another Sheba of jocktan, of the posterity of Sem, Gen. 10.38. who are thought to inhabit India: the third is Sheba of Keturah, in Arabia deserta, Perer. jun. Dedan. There was another Dedan, the son of Raamah son of Chus, Gen. 10.7.1. Dedan. These were two diverse people, as appeareth Ezech. 27.15.20. where two nations are rehearsed with their diverse merchandise. 2. Neither of these could inhabit so far as Aethiopia in Africa, as Hierome supposeth, for being so far remote▪ they could have no traffic with Tyrus, as the Prophet showeth, Ezech. 27.3. It is evident, that the Dedaneans were not far from the Idumeans, jer. 49.7, 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmiren●, jun. Vers. 4. The sons of Midian, Ephah. These two countries are joined together by the Prophet, Ephah. The multitude of camels shall cover thee, the dromedaries of Midian and Epha, Isa. 60.6. and Hierome saith, that these two are countries beyond Arabia, which abound with Camels: the whole province is called Saba, Hier. li●. 17. in Isaiam. Hepher: Of him josephus would have Africa so called: which is not like, Hepher. seeing all these are said to dwell in the East countries: and yet there is no great probability, that it should be called Africa of Afer the son of the Lybian Hercules, Perer. The rest of the posterity of Keturah, either were no founders of several nations, or their seats are unknown: only this general direction we have, that they settled themselves towards the East in Arabia, or Syria, not far off one from another. QUEST. VI Of what goods Isaac was made heir, and why. Vers. 5. ABraham gave all his goods to Isaac. 1. Abraham had no lands or possessions to give to Isaac: for he possessed nothing but certain wells of water, and the grove which he planted in Beersheb●, Gen. 22. and the double cave which he bought of Ephron. 2. They were therefore movable goods, as they are called, which Abraham gave to Isaac as sheep, beefs, silver, gold, maid servants, men servants, wherein Abraham's substance consisted, Gen. 24.35. Abraham was greatly increased in all these things, 90. years before his death, when Lot and he for their greatness were constrained to divide households, Gen. 13. and such was Abraham's greatness, that even kings, as Abimelech, desired his friendship, Gen. 21. 3. He made Isaac heir of all this, both because he was the son of Sarah his first and chief wife, and because God had declared Isaac to be Abraham's heir, Perer. QUEST. VII. The difference of lawful and unlawful copulations in Abraham's time. Vers. 6. TO the sons of the concubines. We see then, in Abraham's time there was a difference between wives and concubines, and that all copulations were not lawful: as Cicero noteth, that in the beginning, there was a time, when men lived as beasts, etc. nemo legitimas viderat nuptias▪ 〈◊〉 certos quispiam inspexerat liberos, etc. no man knew what lawful marriage was, nor did acknowledge his own children▪ Cicer. in prooem. de invention. Well might this brutish fashion be received among the heathen, but in the church of God among the faithful it was not so: but even then, when as yet no positive laws were made to restrain unnatural lusts, and unlawful conjunctions in marriage, they were a law to themselves, and made a great difference between honest marriage, and unhonest lust. 1. In Abraham's time, it is evident that there was a distinction between a wife and a concubine: Sarah was Abraham's wife, Hagar his concubine: hereof more shall be said in the next question. 2. They made a difference between marriage with a free woman and a bondwoman, as Hagar the bondwoman with her son was cast out. 3. That age discerned between matrimonial acts and adulterous: Abimelech confesseth adultery, that is, commixtion with another man's wife to be sin, Gen. 20. 4. Another difference was made between marriage and fornication, Gen. 34.32. Should he use our sister as a whore? so the sons of jacob answered their father. 5. Between lawful marriage and unlawful copulation with the father's concubine, or son's wife: as Reuben was accursed because he lay with Bilha his father's concubine, Gen. 35.22. and judas having committed the like fault with Thamar his daughter ignorantly, would do it no more, Gen. 38.26. 6. A great difference they made between voluntary commixtion, and violent forcing: therefore Simeon and Levi were incensed against the Sichemites, because Sechem had forced their sister, Gen. 34.2. Perer. QUEST. VIII. The difference between a wife and a concubine. NOw whereas Keturah seemeth to be reckoned among Abraham's concubines; yet was she indeed Abraham's wife, as she is called. Gen. 25. 1. Neither in that sense Abraham's concubine, as Hagar was. 1. There are four principal differences between a wife and a concubine: the wife was taken solemnly with espousals, contract, consent of friends: as jacob took Lea and Rachel, so did he not Zilphah and Bilhah: the wife was taken into the house to be the mother of the family, and governess of the house; the concubine was a servant still of the family, as Hagar was to Sarah: the wife was taken as an inseparable companion to the husband during his life, the concubine might be put away, as Hagar was from Abraham: the wife was chosen, whose issue should only be heirs of the house, but the sons of the concubine inherited not: as the sons of Gilead said to jephtah, Thou shalt not inherit in our father's house, for thou art the son of a strange woman, jud. 12.2. 2. Now where all these properties concurred, she was properly and truly a concubine: such an one was Hagar, who was neither contracted to Abraham by any solemn espousals, nor yet had the government of the house, but was at Sarahs' check, neither continued she all her days with Abraham, nor her son admitted to be heir. Keturah in what sense called Abraham's concubine. 3. But where all these properties are not seen together, but some one of them, there sometimes she that is the wife, by a certain abuse of the word, ●s called a concubine: as the Levites wife, before she was yet solemnly espoused unto him with consent of her parents, is called his concubine, jud. 19.1. for as yet she did commit fornication with him: but afterward having her father's consent, he is called his father in law, vers. 4. so here in this place Keturah is called Abraham's concubine, for that her children were not admitted to be heirs with Isaac: but otherwise she was Abraham's lawful wife. And for the same reason, sometimes a concubine is called a wife, as Zilpah and Bilhah are said to be Jacob's wives, Genesis 37.2. because their children were coheirs with the rest, and fathers of the tribes. Hagar otherwise Abraham's concubine, than Keturah. 4. There appeareth then great difference between Hagar and Keturah: Hagar was neither solemnly taken to be Abraham's wife, but given him only for procreation, and while Sarah Abraham's lawful wife was yet living, she remained a bondwoman still, and was not made free: she was cast out of the house: But Keturah was solemnly taken to be Abraham's wife, she was a free woman, Sarah was now dead, she left not Abraham while she lived: wherefore Keturah was not properly abraham's concubine, but for that reason only before alleged. But Hagar was verily his concubine, as Leo well determineth; Aliud est uxor, aliud concubina, sicut aliud ancilla, aliud libera, propter quod Apostolus ad manifestandum harum personarum diseretionem testimonium ponit, ex Genes. etc. A wife is one thing, a concubine another: a free woman is one thing, a bond another: and therefore the Apostle to show the difference of these persons, doth allege a testimony out of Genesis, where it is said to Abraham, Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with my son Isaac Leo epist. 90. c. 4. & citatur par 2. c. 32. q. 2. c. 12. & council. Triburiens. c. 38. QUEST. IX. Why Abraham sent away the sons of Keturah. ABraham gave them gifts, and sent them away from Isaac, etc. The reasons of Abraham's so doing are these: 1. because that country was not like to hold them, Abraham knowing that his seed should exceedingly multiply, Perer. 2. Abraham did it to take away all occasion of strife that might fall out between brethren, as for that cause before, Abraham and Lot were separated, Calvin. 3. lest that Isaac and his seed might have been corrupted by their evil manners, and false worship, whom Abraham did foresee, not to belong to the people of God, Perer. 4. The greatest reason of all was, because the inheritance of that land was promised to isaack's seed, which he would not have disturbed by his other sons, Muscul. Mercer. QUEST. X. What East country Abraham sent Keturahs' sons into. SEnt them Eastward to the East country, etc. 1. Not Eastward in respect of isaack's dwelling, for some part of the land of Canaan was so towards the East. 2. nor yet Eastward in respect of the situation of the world: for so India is counted in the East, whither indeed Hierome thinketh that they were sent: but it is not like that Abraham would send his sons so far off. 3. They were then sent into the East country in respect of Palestina, as into Syria, Arabia, where the Ismaelites, Idumeans, and Midianites inhabited: which countries in the Scripture are usually called by the name of the East: as jacob going into Mesopotamia is said to go into the East country, Gen. 29.1. Balaam came from Aram out of the mountains of the East, Num. 23.7. job also is said to have been the greatest of all the men of the East, job 1.3, 4. Into these East countries they were sent, not because the people there were addicted to art magic, whereunto Abraham saw his sons inclined, as the Cabalists conjecture: but it is like that those countries to the which he sent them, were as yet vacant and unpeopled, Mercer. QUEST. XI. Of the computation of the years of Abraham's life. Vers. 7. THis is the age of Abraham's life, 175. years: Pererius upon this place gathering into a sum the story of Abraham's life, falleth into many apparent errors in Chronology, which briefly shall be noted. 1. He saith, that Abraham was borne in the seventy years of his father Terahs' age: whereas it is clear, seeing Araham in his father's two hundred and five year, was seventy five years old, Gen. 11.32. & 12.4. that he was borne in the hundred and thirty year of his father's age. 2. As one absurdity being granted, many follow, and one error breedeth many: so upon this false ground he buildeth other uncertain conclusions, as that Abraham was borne after the flood, 292. years: whereas he was borne 60. years after, an. 352. after the flood: for so long after is the 130. year of Terahs' age. 3. He saith, Pererius noted of manifest error in Chronologie. that Noah died in the 58. year of Abraham's age, whereas Noah died 2. years before Abraham was borne. 4. Further he affirmeth, Terah Abraham's father to have died in the 135. year of Abraham's life, whereas he must end his life sixty years before, in the seventy five of Abraham's age: for so old was Abraham when he went out of Charran: whence he departed not till the death of Terah, Act. 7.4. 5. He proceedeth further in this his new coined Chronologie, that Abraham died in the 467. year after the flood, and 2123. years after the creation, whereas it was the 527. year after the flood, and 2183 years from the beginning of the world, wherein Abraham left his life. 6. Further he saith, that Abraham left S●m alive behind him: whereas it is certainly gathered, that S●m died 25. years before, in the 15●. year of Abraham's life, and 502. years after the flood, Genes. 11.11. QUEST. XII. How Abraham yielded up his Spirit. Vers. 8. HE yielded up the spirit and died, etc. 1. Though the word gav● rather so signifieth, expirare, to give up the ghost, than deficere, to faint: Hieromes reason is not so good, Hier. tradit▪ Hebraic. i● Gen. 25. quia non co●venit Abraha deficere, it was not fitting that Abraham should faint and decrease: for no moral decreasing or fainting is here spoken of, but only natural. 2. Neither is this word, which signifieth to yield up the Spirit, used only of the just, as Rabbi Solomon and Lyran●●: for the same is uttered of the old world, Gen. 7.21. all the flesh yielded the breath: and of Ishmael, vers. 17. of this chapter. 3. Neither is Oleasters reason sufficient, why we should read rather he fainted, than yielded up the spirit, because it followeth, he died: and so the same thing would be twice expressed: for this expiring or yielding up of the spirit, showeth the facility and easiness of his death: as the word following betokeneth the thing, that he died; so this declareth the manner: not that he died without any sickness, or grief, as Aben Ezra: for the faithful are not exempted from the common condition of mankind, Vatah. but it showeth that he willingly rendered up his soul into the hands of God, Calvin. 4. cajetan's collection is not here to be refused, that three things are set down by Moses concerning Abraham's departure: 1. that he died, that is, was dissolved, which belongeth unto the whole man, as consisting of body and soul: 2. that he was buried, which concerneth his body: 3. that he was gathered unto his people, in respect of his soul which was joined to the blessed company of the Saints: Cajet. in hunc l●●um. QUEST. XIII. How Abraham died in a good age, and full of years. IN a good age, satisfied or full of days. 1. In that Abraham is said to have died in a good old age, whereas many before him were of longer life, and much elder, of whom this phrase is not used: Philo gathereth, that it was not the old age of his body, but his perfection of virtue, that made a good old age: Disce soli viro bon● contingere senectutem bonam: Know, that only a good old age happened to a good man: sic etiam Calvin. 2. He was full: because days is not added in the original, the Hebrews gather that he was full, not only of days, but of all other blessings, ex Mercer. and he was satisfied with days, as not desirous to have his life prolonged, Calvin. Thus even some among the Heathen were sat●●e with days: as Cicero writeth of Cato, that he should say, Siquis deus mihi largiatur, ●t ex hac atate repusrascam, & in cunis vagiam, valde rec●sem: that if God should grant me to become a child again, and to cry in the cradle, I would refuse it, Cicer. de senectus. Therefore Abraham was in another sort full of days, because his days were full of virtue: he had not spent his life in vain, but as Apelles the cunning painter was wont to say, nullus dies sine linea, no day without a line: and Titus the Emperor, if any day had passed, wherein he had not done some good, would say to his friends: Diemperdidi, I have lost a day: so no doubt Abraham did pass over his time in fruitful works, Perer. QUEST. XIV. How the sinner is said to die before his time. ABraham then received a great blessing of God, in living both long and well; and dying in his time: not as the Preacher saith of the wicked man, lest thou die in tempore non tuo, in a time not thine, Ecclesiast. 7.19. which is so spoken, 1. Not that a man can die before the time appointed of God: for a man's days are determined with God, job 14.5. 2. Nor yet so only, because the wicked is never prepared or fit for death, both because he is destitute of virtue, as also he expecteth not death, in which respects in some sense he may be said to die not in his time, being neither ripe for it in virtue, nor looking for it. 4. But the sinner is said to die before his time; when the natural course of his life, which he in the judgement of man (though not in the determination of God) might have lived, is by some violent and extraordinary kind of death shortened and cut off: as Nadab and Abihu, for offering in strange fire, were thus before their time consumed with a fire sent from God, Levit. 10. ex Perer. QUEST. XV. What it is to be gathered to his people. Vers. 8. ANd was gathered to his people. 1. This people are not the sun, moon and stars, or the invisible idea, or forms, according to the which, these sensible things were made: or the four elements, of the which the bodies of men are compounded, as Philo imagineth: these are but Platonical conceits: Phil. in libr. qui● rorum divi. ●ar. sit hares. August. quaest. 268. in Gen. and who seeth not how unproperly the name of people agreeth to any of these? 2. Neither with Augustine, by people do we understand the society and company of Angels: for Ishmael also is said, vers. 17. to be gathered to his people. 3. Neither can it be applied to Limbus patrum, where all the just men were from the beginning of the world, as Lyranus, Rupertus: unless they will say, that Ishmael also went into the place of just men, who was also gathered to his people: and whereas they make Limbu● patrum, a member of hell, a place of darkness, Abraham went not thither: seeing Abraham's bosom was a place of rest and joy, where the Angels were, for they carried Lazarus soul thither. But these blessed spirits are Angels of light, and not of darkness. 4. We also refuse Burgensis conceit, who noteth a difference of phrase in the old and new testament, when the Scripture speaketh of the dead: they are said, that die in the new testament, to die in the Lord, which phrase is not used of any in the old testament, because they were not admitted ad beatificam Dei visione●●, to the blessed presence and sight of God. Contr. Indeed I grant, that after the manifestation of the Messiah to the world, the Scripture speaketh more clearly of the faithful departed in the new testament, because the Messiah was then come: but not for any such cause pretended: for even the souls of the faithful departed in the old testament, did enjoy the presence of God, as David saith, I shall behold thy face in righteousness, and when I awake, be satisfied with thine image, Psal. 17.15. he doubted not but that his soul first apart should see God, and then both body and soul in the resurrection: and the Scripture speaketh evidently, that Abraham, Isaac, and jacob, did live with God: for of them God is called, who is not the God of the dead but of the living, Matth. 22.32. 5. Neither this phrase, to be gathered to his people, doth only signify to be in the state of the dead, and equivalent to that phrase, to sleep with their fathers, which is spoken of the wicked, as well as of the righteous: as idolatrous Ahaz is said to have slept with his fathers, 2 King. 16.20. Mercer. For if it were no more but thus, to be gathered to his fathers, that is, to die, and be buried: the same was said before: and such repetition of the same thing might be thought needless. 6. Wherefore beside this sense, this phrase doth further show the diverse state of the soul after this life, that both Abraham had his people, the just and righteous, to whom he was gathered, as also Ishmael his: that the souls which go hence are not solitary and alone, but go as it were from one people to another, from one city to another, Luther, Calvin, Perer. QUEST. XVI. Why Ishmael is joined with Isaac in the burial of his father. Vers. 9 HIs son Isaac and Ishmael buried him, etc. 1. Isaac is set before Ishmael, not as though he had repent him of his presumption against Isaac, and gave him the priority, as the Hebrews imagine: but Isaac is preferred before Ishmael for the dignity of his prerogative. 2. Neither doth this show that Abraham had called Ishmael home again, after he was cast out: for that had been against the counsel of God, that the bondwoman with her son should be cast out. 3. But it is like that Abraham being sick and wearing away sent for Ishmael, dwelling not far off, and reconciled him and Isaac, Mercer. QUEST. XVII. How Isaac was blessed after Abraham's death. Vers. 11. AFter the death of Abraham God blessed Isaac, etc. 1. We refuse here the fond conceit of the Hebrews, that Abraham blessed not Isaac because of Esau which should come of him; and therefore God and not Abraham is said to bless Isaac: for although no express mention be made of Abraham's blessing Isaac, it is not to be thought, that Abraham omitted it: and seeing God blessed Isaac, Abraham had no reason to withhold his blessing. 3. This blessing of Isaac was rather spiritual than temporal, for Isaac was married twenty yeared before he saw his posterity, or had any children borne: whereas Ishmael begat twelve Dukes: Isaac therefore with patience expected God's promise and blessing upon him, Mer. 3. We see here also performed that promise of God, I will be thy God, and the God of thy seed, for Isaac is blessed after Abraham's death, Mar●●ret. QUEST. XVIII. Of the dwelling of Ismaels' sons. Vers. 13. THese are the names of the sons of Ishmael, etc. Nebaioth, Nebaioth▪ Kedar. Adbeel. Mibsam. Mishma. Dumah. Massa. Chadar. Thema. jethur. Naphish. Kedma▪ of whom came the Nabathaei in Arabia Petraea, and Napathaei, in Arabia foelix, or the happy: of Kedar, the Kedarens, as Lampridius, or Cedraei, as Pliny calleth them, in Arabia petraea: of Adbeel the Adubeni or Agubeni, with Ptolemy in Arabia the happy: of Mibsam, the Mnasemanenses in Arabia the happy: of Mishma the Raabeni, in Arabia the desert, where Ptolemy placeth the town Zagmais: of Dumah the Dumaei, between the Adubenes and Raabenes, where is the town Dumetha: of Massa, the Masani, near to the Raabenes: of Chadar the Athritaei: of Thema the Themanei, in Arabia foelix, where is the town Thema: of jethur, the Itureans in Coelae-Syria: of Naphish, the Nubaei Arabians, near to the mount Libanus: of Kedma the Cadmonaei, called Esites because they worshipped fire, by the corrupt use of the Hebrew word ish, fire: ex I●ni●. QUEST. XIX. The Massorites curious observation. Vers. 14. MIsma, Dumah, Masha: 1. Of Dumah and Masha mention is made, Isay 21.11. where some translate masha, burden: in the same place also Thema is mentioned, verse 14. another of the sons of Ishmael here rehearsed. 2. The Massorites do note that this is one of the 14. verses through the whole Bible, that consisteth of three words, Mercer. 3. And further they observe, that these three names, the first derived of shamang, to hear, the second of dumb, which is to keep silence, the third of nasha, to bear, do signify the three principal things that make a quiet and good life: to hear, to keep silence, to bear: but these notes are too curious, Mercer. QUEST. XX. Why mention is made of Ismaels' age. Vers. 17. THere are the years of the life of Ishmael, 137. years: The Hebrews think that Ishmael a wicked man's age is recorded for this end, that we may have a perfect account of Jacob's years: for if Ishmael died the same year that jacob went from his father, unless he be supposed to have hidden himself 14. years in Heber's house before he came to Laban, as the Hebrews think, which is not like, he shall want 14. years of his age; as they further gather thus: jacob was 63. years old when he fled from his father's house because of Esau, his father being then 123. years old, and Ishmael 137, 14. year elder than Isaac: then he served 14. year before Joseph's birth: joseph was 30. year old when he stood before Pharaoh: then followed 7. years of plenty, and two years of dearth, when jacob went down to Egypt: all maketh but 116. year: But jacob then confesseth when he appeared before Pharaoh to be 130. year old: the 14. years wanting they imagine jacob to have spent in Heber's house. But this computation of the Hebrews faileth many ways. 1. Heber was dead long before Jacob's 60. year: he died some 4. years after Abraham, in the 19 year of Jacob's age, as may be gathered thus: The Hebrews confuted, which say jacob was 14. years at Heber's house. Heber was borne 67. years after the flood, Gen. 11. v. 10. to 15. and lived 464. years, which make together 531. years after the flood, and Abraham died 527. years after the flood, as is before showed, quest. 11. 2. It is also an uncertain conjecture, that Ishmael died the same year that jacob went toward Mesopotamia, neither can it be proved. 3. These 14. years may be otherwise supplied: if we say that jacob might be 14. years in Laban's house before he served for his wives, Mercer. or, which is the more likely, that jacob was 77. years old, before he went out of his father's house, Consent. 4. Therefore for this cause is mention made of Ismaels' age, who is the only evil man, whose whole age is recorded in Scripture, but to show the fulfilling of God's promise, who condescended to Abraham's request, that Ishmael might live in God's sight, Genes. 17.18. for so the Lord endued him with long life, and blessed him with much prosperity and an honourable issue. QUEST. XXI. How Ishmael is said to dwell in the presence of his brethren. Vers. 18. ANd they dwelled from Havilah to Shur, etc. And he lay, or his lot fell before all his brethren. 1. The meaning is not, that Ishmael did issue out or fall upon all his brethren, as the word Naphal signifieth, whereof cometh the word Nephilim, Giants, Muscul. 2. Neither, that he full, that is, died, Aben Ezra. 3. Or that he died before his brethren, that is, his sons in a full age, Lyran. 4. Or that he died before his brethren, as though his life was shorter than of the rest. 5. But either it may be expounded his lot fell, jun. or if this seem to be coact, as Calvin thinketh; the word also signifieth, to he, jud. 7.12. so that this is the sense, that he lay, that is, dwelled, as the Septuagint and Chalde translate, before his brethren; that is, he bordered upon them, his brethren the sons of Keturah; not he only in person, but his posterity, inhabiting this large country, whereof the desert of Sur was the bounds on the south, the land of Chavilah (not that in India, but another in Arabia, where the Geographers place the Chaulateans) on the East, Assiria on the North, so that this showeth the accomplishment of that prophecy, Gen. 16.12. he shall dwell in the presence of all his brethren, Mercer. jun. QUEST. XX. Why Isaac is again said to be the son of Abraham. Vers. 19 THese are the generations of Isaac, Abraham's son, etc. 1. Although the birth of jacob and Esau was long before Ismaels' death; for at that time Ishmael was but 74. years old; 14. year elder than Isaac, who was 60. at the birth of his children; but Ishmael lived in all 137. year; yet Moses finisheth and knitteth up briefly the story of Ishmael because he maketh haste to set down the story of Isaac and jacob, the patriarchs of the Church and people of God. 2. Yet he dwelleth not long in the history of Isaac, handling the life and acts of jacob, in the most part of this book behind, and as it may appear for these reasons: 1. Because all the children of jacob, the twelve patriarchs, were founders of the visible Church; Why Moses is larger in the history of jacob, than of Isaac. whereas Esau came of Isaac. 2. For that greater variety of temptations and changes happened to jacob, than to Isaac, wherein he showed experiment of his virtue. 3. More excellent visions were manifested to jacob, than to Isaac, six in all, Genes. 28.2. Genes. 31.3. cap. 32.4. and 5. chap. 35.6. Gen. 46. whereas two only were revealed to Isaac expressed c. 26. ex Perer. 3. Isaac is here again called the son of Abraham, not because some sorcerers of that time held him to be Abimelechs' son, and therefore to put the matter out of doubt, he is again repeated to be Abraham's son; thus the Hebrews conjecture; but because Genealogers must begin from the first famous author, or father, Moses beginneth with Abraham, to whom such large promises were made concerning his seed. QUEST. XXI. Why Isaac stayed three years after Sarahs' death for Rebecca. Vers. 20. ISaack was 40. year old when he took Rebecca to wife, etc. 1. The Hebrews do but fable, that Rebecca was borne about Sarahs' death, and that Isaac stayed for her 3. years after: for though the report of Rebec●a her birth about that time came to Abraham, Gen. 22. yet then it was not done; and if Rebecca had been then borne, Isaac must have stayed longer for her than 3. years: Rasi thinketh Rebecca was then 10. year old, and that Isaac stayed for her three years more; but it is more like that she was then 30. years of age, ten years younger than Isaac, as Sarah was to Abraham, Mercer. 2. Rupertus allegory also is but forced, that as Sarah died 3. years before the marriage of Isaac and Rebecca, so from the baptism of Christ three years before his passion, the law began to die. 3. Mention is here made of Bethuel and Laban, to show the grace of God toward Rebecca, that was a rose between two thorns, having a superstitious both father and brother, Muscul. as also Laban is brought in, to make a way for the story following, whose daughters jacob married, jun. QUEST. XXII. Whence Mesopotamia was called Padan. Vers. 20. OF Padan Aram. This was not the name of a city, but a country; for the name of Laban and Bethuels' city was Charran. 1. It was not called Padan Aram, that is, the region or country of Aram. 2. Neither because Padan in the Syrian tongue signifieth a pair, is it so called, because there were two countries of Syria, or Aram; Aram Soba, and Aram Naharaim, or Mesopotamia; and the name of Padan to be given to Mesopotamia, as the chief. 3. But a part of Mesopotamia was so called, because of two floods which parted and divided the river Chaborah and Euphrates: a monument of this name Padan, appeareth in the name Aphadans, given unto two towns, one situate by Euphrates, the other by the river Chabora, junius ex Ptolem. QUEST. XXIII. Wherefore barren women were the mothers of the Church. Vers. 21. BEcause she was barren: We find in Scripture, that many excellent women appointed to be the mothers of holy men, were barren: as Sara, Rebecca, Rachel, Anna the mother of Samuel, Elizabeth the mother of john Baptist: the reasons are yielded to be these: 1. That we might know genus Israeliticum non naturali successione, sed gratia esse multiplicatum; that the Israelites were multiplied, not by natural succession, but by grace, Theodoret. qu. 74. in Genes. 2. Vt ex mirabili partu sterilium foemmarum praestrueretur fides partus virgins: that by the miraculous bearing of barren women, a way mihgt be made to believe the birth of a virgin, Chrysost. hom. 49. in Genes. 3. This was also done, ad consola●dos autmos sterilium conjugum, to comfort the minds of barren couples, Chrysost. ibid. 4 It might be that God would qualify the excess of isaack's love by this means, Calvin. QUEST. XXIV. Why and how long Isaac prayed for his wife. Vers. 21. ISaack prayed to the Lord for his wife. 1. He knew that the impediment was in his wife, and not in himself, because of Gods promise made to Abraham, Gen. 21.17. I will greatly multiply thy seed: and therefore he prayeth for Rebecca. 2. It is not like that he continued in this prayer twenty years, so long as Rebecca was barren, as Chrysostome thinketh, hom. 49. in Gen. for some experience Isaac first had of her barrenness, which could not be immediately after their marriage. 3. Neither as Rasi, did he expect ten years, (as Abraham so long taken trial of Sarah before he took Hagar, and hereupon the Hebrews after ten years' trial of barrenness do take liberty to repudiate their wives:) for the ten years, after the which Sarah gave Hagar to Abraham, are to be counted not from their marriage, but from their coming into Canaan. 4. The time therefore cannot be presently set how many years Isaac continued praying for his wife: but it is like he continued and waited in prayer, for so the word gnathar here used, signifieth to frequent and multiply prayer. 5. And where the word is nocach, he prayed, in respect or toward his wife: we need neither to understand his wife always to be present when he prayed, or that they prayed together, one in one corner, the other in another, as the Hebrews: but the meaning is, that he prayed in the behalf of his wife: though it is not unlike but that sometime they prayed together. QUEST. XXVII. Why Isaac did not think of second marriage, as Abraham took Agar. NOw Isaac seeing his wife to be barren, did not take unto him another, to have children by, as Abraham did Hagar. 1. Not as the Hebrews imagine, because he was consecrate unto God in mount Moriah, and therefore could not be twice married: for the Priests were consecrate unto God, and yet second marriage was not prohibited unto them. 2. But it is like that Abraham who expected the promised seed 25. years, taught Isaac with like patience to wait upon God. 3. And Abraham himself might show some dislike of his forwardness in taking Hagar, Mercer. 4. And beside the case herein was unlike, because Rebeckah made no such offer to Isaac, of another to bear in her stead, as Sarah did to Abraham, Perer. 5. And notwithstanding that Isaac only had Rebeckah, Abraham two other beside Sarah, he is not to be simply preferred before Abraham: for as Augustine well determineth this question, August. lib. 16. the civet Dei, c. 36. Non ex bonis singulis inter se homines comparari debere, sed in unoqu●que consideranda sunt universa, etc. that men must not be compared together in particular gifts, but all must be considered together: that although herein Isaac exceeded Abraham, yet he in measure of faith and obedience did go beyond him. QUEST. XXVIII. Whether God's purpose is furthered by prayers. THe Lord was entreated of him, and Rebeckah conceived. Although the Lord promised to multiply Abraham's seed by Isaac, and that jacob was predestinate of God, and therefore God's purpose could not but stand; yet here it seemeth to be effected by isaack's prayers, that Rebeckah should conceive: because Isaac had no certain promise whether by Rebeckah, or at what time he should be increased. For answer hereunto: 1. We say not with Thom. Angl. that God's counsel and predestination is conditional: Deus non praedestinat talia absolute, sed sub congruis conditionibus; In cap. 27. Gen▪ God doth not predestinate such things absolutely, but under certain conditions. For Gods purpose of election and predestination is without any condition: as the Apostle saith, That the purpose of God might remain according to election, not by works, but by him that calleth, Rom. 9.11. God's election standeth not by any condition, in him that is called, but by the will of the caller. 2. Neither do we think, praedestinationem sanctorum praecibus juvariposse, The effect of God's predestination, whether merited, helped, or caused by prayer, and other labours of the Saints. quoad effectum, licet impediri non possit: that God's predestination can be helped in respect of the effect by the prayers of the Saints, though it cannot be hindered: which is the opinion of Thomas Aquinas, 1. par. qu. 23. ar. 8. for the Apostle saith, Who was his counsellor, or who gave unto him first, and he shall be recompensed, Rom. 11.35. As neither God was assisted in his eternal counsel, neither can he be helped in the execution thereof. 3. Nor yet do we allow that saying of Gregory; that God so predestinates eternal life, ut postulando mereantur accipere, that yet it may be merited by prayer: and as Aquine speaketh, that God doth creaturis dignitatem causalitatis communicare, that God doth communicate to creatures the digni●ie of being causes: for the Apostle calleth it election of grace: and if it be of grace, it is no more of works, Rom. 11.6. therefore works as causes cannot be subordinate to election of grace. 4. Yet seeing as God hath predestinated the end, so he hath ordained the means and way leading thereunto: therefore by faith, prayer, hope, patience, the elect are brought to be partakers of the happy end: not as causes procuring the same, but as means to assure them thereof: for these are fruits of our election: as the Apostle saith, He hath chosen us in him, before the foundation of the world, that we should be holy, Eph 1.4. So Ambrose upon these words of the Apostle, who hath saved us, etc. not according to our works, but according to his own purpose and grace, 2. Tim. 1.9. thus inferreth: Quomodo redint egraretur, praedestinavit, quo tempore, per quos, qua ratione salvari possunt, ut neque merito suo, qui salvantur, neque ho●um, per quos vocantur, sed Dei gratia istud donum praestari videatur per fidem Christi: God hath predestinate how a man should be restored at what time, by whom and what means he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by God's grace this gift is bestowed through faith in Christ. So in this place isaack's prayer is not the condition, cause, or help of Rebeckahs conceiving but even isaack's prayer was as well preordained of God, as Rebecahs' bearing: God appointed that Isaac should pray, and that Rebeccah thereupon should conceive: and as God's purpose for the conception of Rebeccah could not be altered, so also God's prescience concerning the stirring up of Isaac to pray to the same end, could not be deceived. QUEST. XXIX. How the children strove together in the womb. Vers. 22. THe children strove together, etc. 1. They did not exultare, leap, as Ambrose readeth, nor gastire, skip, as Augustine, o● judene, play, as Hierome: Lib. de Isaad. c. 4. lib. 16 the civet. Dei, c. 35. tradit. in Gen. but the word signifieth to beat one upon another, as is showed be side upon 2. Which motion was neither natural, as Aristotle saith, that male children do strive in the right 〈◊〉 the 〈◊〉 day, the female in the left, in the 90. day: the histor. animal. lib. 7. c. 3.4. Neither was this 〈◊〉 voluntary: non 〈…〉 scientia cerrandi, they strove not together, as having any skill to 〈◊〉, Rupert. But 〈…〉 was extraordinary, both because Rebeccah was so affected with the strangeness of it, Calvin. as also for that it portended two kind of people, that should one strive against another, Perer. QUEST. XXX. Why Rebeccah saith, why am I thus. WHy am I thus. 1. Not as though she should say, cur vivo, why live I? as Mercer. 2. Neither yet she fearing some abortion or miscarrying of the infant, wished she had not conceived, Muscul. 3. But she doubted whether she had conceived or no, or whether it might be otherwise with her, jun. QUEST. XXXI. How Rebeccah consulted with God. Vers. 22. She went to ask the Lord. 1. She neither took a journey for her health sake: as Aristotle giveth advice, that women with child, desidia non torpeant, sed singulis diebus spatium aliquod deos venerandi causa conficiant: should not give their bodies to rest, but every day should take some journey to visit the gods, etc. lib. 7. politic. c. 16. 2. Neither did she go to Sem, who was dead ten years before, nor to Heb●r, who dwelled too far off, as the Hebrews think. 3. Neither yet was there any Priest, to whom she should resort, as Chrysost. 4. Not yet need she go to any Prophet, as Oleaster, her husband being a Prophet. 5. Nor yet is it like she went to Melchisedeck, to Mount Moria, as Eusch. Gennad. which was too far a journey of three days at the least, Gen. 22.4. for a woman great with child to take in hand: and if Sem were Melchisedeck, he was not then alive. 6. Neither need she go to any of the altars, which the patriarchs had made to ask counsel of God, seeing God was every where present to the prayers of the faithful. 7. Neither are we to imagine, that she used any such superstitious way, as to lay agu●● castus, laurel, or any such thing under her head, to have a dream or a vision, as she had seen her friends to do in her own country: sic author histor. scolastic. in Gen. c. 66. for she was far from such superstitious toys, ex Perer. 8. Nor yet did she consult with God by Abraham then living: as Aben Ezra, jun. for this oracle was given her by Gods own mouth, rather than man's, Calvin. 9 But she went to some secret place to pray, and received some revelation from God, Muscul. Calvin. Mercer. Perer. QUEST. XXXII. How many ways they used to consult with God in Israel. Four ways they used to ask counsel of God in Israel: 1. Beside the casting of lots, which was but seldom used, as by josua, in achan's cause, josua 7. and by Samuel at the election of Saul, 1 Sam. 10. and by Saul to find out the transgression of his vow by jonathan, 1 Sam. 14. there were three ways beside to ask counsel of God, which are mentioned together, 1. Sam. 28.6. by dreams, urim, and prophets; 2. The second way was by dreams and visions, as the Lord spoke to the elder patriarchs: but this way God seldom revealed his will by, after he sent them prophets: and for these visions they used to prepare themselves by fasting and prayer, Dan. 10.3. 3. They used in hard and difficult matters to seek unto the prophets, as Saul went to Samuel, 1. King. 9 jeroboam sent his wife to Ahiah the Prophet, 1 King. 14. How the will of God was revealed to the Prophets. These Prophets had such matters revealed unto them three ways: 1. The Lord instructed them aforehand, as he did Samuel, before Saul came at him. 2. Sometime at the same instant, when they were consulted with: as the Angel of God spoke to Eliah, 2. King. 1.15. 3. Sometime the Prophet presently gave no answer, but waited upon God by prayer, as Dan. 9 or stirred himself up extraordinarily, that the spirit might come upon them, as Elisha did, 2. King. 3.15. 4. They also consulted with God by the priest, How the Lord answered the priest by his Urim or Ephod. who asked counsel of God for them by his Urim: as Abiathar applied the Ephod for David, 1. Sam. 23.9. & 30.7. Now the Priest received answer by the Ephod: not as the Hebrews fable, by finding written in the folds and pleats of the Urim, the sentence or answer of God: nor as josephus supposeth, by the extraordinary shining of the stones in the Urim: which miraculous kind of answering he confesseth to have ceased two hundred years before his time, 3. antiquit. judaic. for how could the shining of the stones be a sign in such variety of matters which were demanded of the priests: and more than two hundred years before Joseph's time, who lived under Domitian, were such gifts of prophesying ceased: as under judas Maccabeus, 1 Maccab. 4.46. yea long before that the Church complained, We see not our signs, there is not one prophet more, Psal. 74.9. And further, the Scripture would not have been silent, in setting down such a miraculous gift. Therefore God did otherwise reveal unto the priest, and inspire him with the knowledge of his will, by the illumination of his mind: for so Vrim signifieth illumination, Perer. QUEST. XXXIII. How the elder is said to serve the younger. Vers. 23. TWo manner of people shall be divided out of thy bowels, etc. the greater shall serve the less. 1. The Hebrews apply this text against the Empire of the Romans: whose Emperors they say came of the Idumeans, as julius Caesar, & the rest that succeeded him: who though they held the jews in subjection, in the end should be destroyed, sic David Kimhi, Rabbi Solomon, ex citat. Perer. 2. But the right literal meaning is of the Idumeans, and Israelites, the posterity of Esau and jacob: for so we read that the Idumeans were subdued unto Israel by King David, 2. Sam. 8.14. and so continued to the reign of jotham, Mercer. 3. Neither were the Israelites only superior in temporal dominion, but also in spiritual blessings: for they were the visible Church of God, Edom was cut off, Calvin. 4. Spiritually these two people do signify the carnal jews, subdued unto the Christians; being yet themselves the elder people, August. lib. 16. de civitat. c. 25. Again, by the striving of Esau and jacob in their mother's womb, is signified the continual fight in the womb of the Church, between the true and carnal professors, which are said to be the greater, because they are more in number: but as the greater here did serve the less, so the wicked, while they persecute the righteous, quibus nocere volunt, pr●sunt plurimum, stir●●●tem ipsi maxim nocent: they profit those whom they go about to hurt, hurting themselves most, Augustin serm. de tempor 78. Beside, Origen draweth from hence this mystical sense, understanding these two people to be within us; and this strife and combat to be between the flesh and the spirit, virtue and vice, hom. 12. in Genes. QUEST. XXXIV. How jacob was sanctified in his mother's womb. FUrther, whereas jacob strove with Esau in his mother's womb, which was an extraordinary motion and work of God's spirit: here ariseth a question, whether jacob were sanctified in his mother's womb: which doubt, not resolved, but only expounded by Pererius, may thus briefly receive satisfaction. 1. that first, if santification be taken for an actual and inherent holiness, so neither jacob nor any other were sanctified, but only Christ: in which sense the Angel saith to Marie, That holy thing which shall be borne of thee, shall be called the son of God, Luke 1.35. 2. There is also a certain holiness ascribed to all the children of the faithful, because they are within the covenant, 1. Cor. 7. vers. 4. whereby they are distinguished from the seed of unbelievers: jacob was sanctified otherwise than thus. 3. There is a particular sanctification, that is, a setting apart, or preparing of a thing to some special use: as Paul was separated from his mother's womb in the purpose of God to preach the Gospel, Galath. 1.15. Thus also was jacob sanctified and separated to be the father of the people of God. 4. A thing also is said to be sanctified, when any extraordinary work or motion is wrought upon it by the spirit of God: as john Baptist was sanctified in his mother's womb, when as at the voice of Mary's Salutation, the Babe sprung in his mother's belly, Luk. 1.44. and thus jacob also was sanctified and stirred by the spirit to wrestle with his brother: not that he had any sense or understanding in fight against the carnal generation, but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world. QUEST. XXXV. Esau why so called. Vers. 25. HE that came out first was red, etc. 1. In that Esau came out red, it betokened his bloody disposition; in coming forth all hairy, as a beast, it showed his savage and cruel nature, Muscull. 2. This birth of Esau was extraordinary: for children are borne usually with hair only on the head, eyelids and eye brows: in the other parts it groweth afterward: and such hairy conceptions are not without much grief and trouble, causing loathsomeness in the stomach, heartburning, and such like, Perer. 3. He was called Esau, that is, already made and perfect, of the word gnasah, to make, which is passively to be taken, that he came forth with hair, as a perfect man, not actively, as though he should be active and prompt in his business, Mercer. 4. He had three names, Es●u, because he was complete, Edom of the red pottage, and Seir, that is hair, Perer. QUEST. XXXVI. Of Jacob's holding Esau by the he●le, what it signifieth. Vers. 26. AFterward came his brother out, and his hand hold Esau, etc. 1. It is not to be supposed, that jacob at the time of the birth, as he came forth, held Esau by the heel, and that one birth immediately followed another, for this had been against the common course, the head of the infant first coming forth, and might have put the mother in danger: but it is like rather, that jacob before his birth put forth his hand, holding his brother's heel, which by the mid wife was put into his place again, and then after a while he was borne also, and came out orderly with his head first, Mercer. 2. for so is the usual and natural manner, for the head of the infant to appear first: to come out footling, that is, with the feet first, is against nature, as Nero was borne: and hereupon, they which were borne with such difficulty had the surname of Agrippa. Varro writeth, that the infant in the womb is pitched upon his head, with his feet upward, as a tree hath the branches uppermost, Perer. 3. He was called jacob, of g●achabh, which signifieth to supplant, taking it in the proper sense, because he held Esau by the heel, not in the metaphorical, to deceive, as Esau wresteth the word, to bring his brother into hatred, Genes. 27.36. yet this name was a prediction of that which fell out afterward, that jacob should supplant and overthrow his brother, Perer. 4. The conceit of Rasi is but weak, that jacob was first conceived in his mother's womb, though Esau were borne first, and that therefore the birthright did belong unto him: for the right of birthright consisted not in the priority of time, but the election of grace. 5. Yet this is strange in Jacob's birth, as Aben Ezra noteth: that jacob putting forth his hand, did break that rimme or skin, wherein the infant is enclosed, which did prognosticate, that he would break in upon his brother's birth right. QUEST. XXXVII. Of the diverse study and profession of life in Esau and jacob. Vers. 27. ESau was a cunning hunter, etc. 1. Hunters and hunting in Scripture, are for the most part taken in the worst sense, as Nimrod is called a mighty hunter, not because this exercise is unlawful, but for that it is more suitable to men of fierce nature, Muscul. 2. Otherwise the delight itself is lawful and commendable, both profitable to keep the body in health by moderate exercise, as also to prepare and accustom it to labour, and make it fit and serviceable for war, Perer. 3. jacob was a simple man without fraud, and lived a quiet life, dwelling in tents, which the Hebrews expound, of frequenting the tents of Sem and Heber for knowledge: but it is a description of those which keep cattle, and follow tents, as in this sense, Gen. 4.20. jubal is said to be the father of them that dwell in Tents, and of such as have cattle, jun. 4. Esau is said to be a man of the field, not as the Latin translateth, an husbandman, but one continually conversant in the field, because of his game, a field man, as the Septuagint. 5. By the lives and dispositions of these two, Gregory noteth the diverse studies of worldly men, that hunt after the pleasures of this life, as Esau did, and of holy men, that give themselves to the contemplation and study of virtue with jacob, lib. 5. moral. QUEST. XXXVIII. Why Isaac loved Esau. Vers. 28. ISaack loved Esau, etc. 1. By this we see that parents are carried with blind affection, to fancy those children which are evil conditioned, Muscul. 2. But Isaac is not said simply to love Esau, but for his venison sake, he loved not his evil conditions, Cajetan. 3. He loved him, because he saw him active and well exercised, his forward qualities he thought might in time be allayed. 4. Some think that Esau by his flattery insinuated himself, and so do make a metaphor of these words, hunting was in his mouth; but the other sense is more agreeable, Mercer. 5. Rebecca loved jacob, not so much thereunto inclined by the oracle received, as moved by the gentle and obedient behaviour of jacob, Mercer. QUEST. XXXIX. Of Jacob's red pottage, and Esau's greedy demanding of it. Vers. 30. ESau said to jacob let me eat, etc. 1. It is but a toy devised here of the Hebrews, that Abraham died this very day, Hebrews uncertain and bold collections. when Esau sold his birthright, when he was 15. years old, lest he should live to see the wicked manners of Esau: for upon this day they say Esau killed a man, ravished a woman betrothed: and jacob sod lentils they say, which used to be set before those which mourn for the dead, thereby conjecturing, that he mourned for Abraham: But these are uncertain conceits, having no ground in Scripture: ex Mercer. 2. This was rather the usual food which jacob prepared for himself; for if it had been common for the whole house, Esau might have had otherwise access unto it, Perer. 3. Esau was very hungry as hunters commonly are, and seemed to be very ravenous and unsatiable: for 1. he saith feed me, or let me swallow at once (so the word lagnat signifieth, only found in this place) as Camels are fed, by casting gobbets into their mouth. 2. Beside for haste, he doubleth the word, this red red, Mercer. 3. He saith he must die if he have it not: as men of appetite cannot govern themselves, but they must die, if their humour be not satisfied, Perer. 4. The Hebrews note, that as Esau was red, so he delighted in red things: in red pottage, (which beside the redness of the lentiles, might be coloured with saffron, or such like) he dwelled also in a red soil, called therefore Idumea, etc. Mercer. 5. Although this may seem to be but a light matter, which passed between Esau and jacob, yet considering that they were of discretion to know what they did, and Esau was of years and strength to follow hunting till he was weary, jun. and beside his parents upon this accident gave him a name Edom, Calvin. this action was governed by God's providence, and the prophecy began now to take place, the elder shall serve the younger. QUEST. XL. Whether jacob offended in causing Esau to sell his birthright. Vers. 31. Cell me now thy birthright. 1. jacob may be thought to have dealt cruelly with Esau and uncharitably, that would give him no relief being ready to die, but upon such hard conditions: but the answer is, that Esau coveted Jacob's pottage, not of necessity, for there was other meat in the house, whereby he might have satisfied his hunger, but of an unsatiable greediness. 2. But jacob was too covetous to cause Esau to sell for so small a trifle so rich a thing, as his birthright, which included many privileges, as the priority and government of his brethren, a double portion to the rest, the priesthood and right to sacrifice, Exod. 19.22. and 24.5. and beside was a type and figure of everlasting life, Vatabl. here the answer is not as the Hebrews think, that jacob gave a greater sum, and this to be only as an earnest, for no such thing appeareth in the Scripture: but the true answer is this, that jacob knew by the instruction of his mother, that the birthright by God's appointment belonged unto him, and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it. 3. But seeing this birthright was a sacred thing, for otherwise Esau should not be counted a profane person for selling it, how could jacob buy it without sin? Answer. jacob intelligitur suam vexationem redemisse: Whether jacob did well to buy Esau's birthright. jacob did but redeem his own vexation: he buyeth not a thing which was not belonging to him, but only recovereth that which was his own: and this is not simoniacal in sacred things, for a man to redeem his quietness, and peaceable possession: 4. But seeing Esau sinned in selling his birthright, how could jacob be without sin? yes, jacob offended not, being hereunto no doubt stirred and incited by the spirit of God, and sparing from his own belly to obtain such a blessing, preferring things spiritual before temporal: but Esau sinned, in setting so light by the blessing of God, as shall appear in the next question, Mer. yet this extraordinary fact of jacob is not to be drawn into imitation. QUEST. XLI. Whether before the law the first borne did always exercise priesthood. BUt whether the priesthood did go with the birthright, and that the first borne did execute the priest's office, it is questioned among the learned: for the solution whereof, 1. I neither think with the Hebrews, that the first borne of the family always had the pre-eminence of the priesthood: for Abel the younger brother, offered sacrifice as well as Cain. 2. Neither with Oleaster, that this was never practised, whose opinion is that the priesthood was not due to the first borne before the law of Moses: in hunc loc. for the contrary is evident, Exod. 24.5. 3. Neither do I wholly assent to Hierome, who thinketh, that omnes primogeniti ex stirpe No, that all the first borne of Noah's stock were priests, epist. 126. ad Evag. for then japheth rather then Sem should have had that prerogative: for he was elder than Sem, being borne in the 500 year of Noah's age, Gen. 5.32. Sem two year after, Gen. 11.10. yet Sem was the Priest of the most high God, supposed to be Melchisedeck: and Noah saith, Blessed be the Lord God of Sem, Gen. 9.26. 4. Neither doth the Apostle call Esau profane only as Pererius thinketh, because he sold the Priesthood annexed to the birthright: for it was a holy thing in respect of the spiritual blessing annexed unto it: In thy seed shall all the nations of the earth be blessed, Gen. 22.18. 5. This then is our opinion rather, that before Moses, the father of the house was the Priest for the family: as we read that job every day offered sacrifice for his sons: but after the father was deceased, than the first borne succeeded both in the inheritance and priesthood: and so after isaack's decease, the birthright should also have conveyed with it the Priesthood, Mercer. But that ordinance, that the first borne should exercise the Priesthood and offer sacrifice, though he were not the father of the family, is no older than Moses, Exod. 19.22.24.5. Who then were sanctified and set apart unto God, Exod. 13.2. QUEST. XXXVII. How many ways Esau offended in selling his birthright. Vers. 32. Lo I am almost dead, etc. Esau diversely offended in selling his birthright. 1. Because he esteemeth his birthright only by the present commodity and pleasure of this life: for whether he mean in respect of his daily danger in hunting, he was subject to death, as jun. Or generally speak of his mortality, as Mercer. Or, which is most like, of his present faintness, Calvin. He only limiteth his birthright to this life, as though it could not profit him afterward: whereupon the Hebrews gather, that he denied the resurrection. 2. Esau offended in his intemperancy and ravenous desire, that preferred his belly before so great and rich a birthright. 3. In that for so mean a value he would forgo such an inheritance: for whereas Aben Ezra would excuse the matter, because Isaac was now become very poor, Hebrews fancies. and therefore Esau set the less by his patrimony; it hath no ground at all: for whereas Abraham was very rich, and left all to Isaac, and God blessed Isaac beside, how is it like that Isaac in so short a time could be wasted? 4. Another sin was Esau his profaneness noted by the Apostle, Heb. 12.16. that parted with a spiritual blessing for a temporal and momentany pleasure. 5. His unthankfulness to God appeareth, in that he no more regarded the dignity of the first borne given unto him. 6. His obstinacy, in that he repented not his folly, but after he had done, went away careless: and therefore it is said Esau contemned his birthright, vers. 34. 7. His falsehood and perfidious nature appeareth, who though he had passed over his birthright to jacob with an oath; yet seemed to make but a scoff of it, and purposed not in his heart to perform it, Perer. 4. Places of Doctrine. 1. Doct. Of the immortality of the soul. Vers. 8. WAs gathered to his people. Theodoret from hence well concludeth the immortality of the soul, and the hope of the resurrection: for if men wholly perish, and did not pass to another life, Moses would not have said, He was gathered to his people: qu. 109. in Genes. our Saviour also useth the like argument, to prove that Abraham was alive to God: because the Lord calleth himself the God of Isaac, Abraham, and jacob; God is not the God of the dead, but the living, Matth. 22.23. 2 Doct. Order of time not always observed in the sacred histories. Vers. 20. ISaack was 40. year old, etc. Whereas Moses setteth down the death of Abraham, and of Ishmael, before he describeth the birth of Esau and jacob, which was 15. year before Abraham's death, and 63. years before Ishmael died; for Abraham lived 175. Ishmael 137. years, and where Isaac was younger than Abraham by 100 and than Ishmael by 14. they are found so long to have lived after the birth of these twins: from hence then it is evident, that the order of time is not always observed in the sacred histories, but that sometime is set down first, which was done last. 3. Doct. Against the casting of men's nativities. Vers. 23. THe elder shall serve the younger. This example is urged by Augustine against the Genethliakes, that is, casters of men's nativities: for hereby the vanity of their observations appeareth, in that these two twins conceived at once, and borne together, were of such diverse natures and qualities, August. de civet. Dei lib. 4. c. 5. And whereas they answer, that in the birth of twins there may be great diversity, by reason of the swift motion of the planets, which change their aspects and conjunctions every moment: as one Nigidius Figulus would demonstrate by the example of a wheel, which while it was swiftly carried about, he marked twice with ink; which marks, when the wheel had left running, were found not to be far asunder: whereby he would insinuate, that in a small distance of time, a great part of the celestial globe may be turned about. But to this fancy Augustine answereth, that if the celestial motions be so swift, and continue not in one stay, than hardly can any man discern, under what constellation any is borne: and Gregory thus wittily derideth their follies▪ that if Esau and jacob were not therefore borne under one constellation, because one came forth after another: by the same reason, neither can any be borne under one constellation, because he is not borne all at once, but one part after another. H●m. 10. sup. Evangel. 5. Places of Confutation. 1. Confut. Against Limbus patrum. Vers. 8. WAs gathered to his people, etc. This the Popish writers do understand of the fathers in Limbus patrum, whither Abraham also went: sic Lyran in Gen. 49. Rupert. lib. 6. in Gen. cap. ult. Contra. 1. The place to the which Abraham went, is called Abraham's bosom, Luke 16, which Augustine by no means thinketh to have been a member or part of hell, Aug. in epist. 99 as they make Limbus. 2. The Apostle showeth to what people the faithful are gathered: Ye are come, etc. to the company of innumerable Angels, etc. to the spirits of just and perfect men, Heb. 12.22, 23. Where then the spirits of just men were, there also were the Angels: for so we read that Lazarus soul was carried by the Angels into Abraham's bosom: But the Angels are not in Limbus patrum; upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus, Aug. quast. in Gen. 268. Tostat. in 25. Gen. Lyran. in 49. Gen. who by this people to the which Abraham was gathered, understand the society of Angels, which is in no place but heaven: Lyranus also holding that all the just men from the beginning of the world went to Limbus, is confuted by Paulus Burgens. who saith, that Abraham was the first that went to Limbus, because of him first this phrase is used in Scripture, That he was gathered to his people. Thus we see that these Patrons of Limbus cannot agree among themselves: for what certainty of opinion can there be, which is not grounded upon Scripture? 2. Confut. Election is not of good works foreseen. Vers. 23. THe elder shall serve the younger. S. Paul inferreth upon this text, that we are not elected by works, but according to the purpose of him that calleth, Rom. 9.11. here then the error of the Pelagians is confuted, who taught that men were elected for their good works foreseen of God before: But this error is repugnant to Scripture, Eph. 14. He hath chosen us in him, that we should be holy: he saith not, because we were holy: so that good works are not a precedent cause of our election, but a consequent effect thereof. 3. Confut. The souls merited not before they came into the body. HEre also that error ascribed to Origen is overthrown, who thought that the souls have a being before the bodies, and that they are disposed of in this life, according to the merit of the former life, which they lived in before they entered into the body: for the Apostle expounding this place, saith, before they had done either good or evil: and immediately before, yer the children were yet borne, Rom. 9.11. therefore before they were borne they had neither done good nor evil. 4. Confut. S. Paul allegeth the examples of Esau and jacob, not for temporal election, or figuratively only of eternal, but originally and properly. IT is therefore evident, 1. That neither Moses writing this prophecy, The elder shall serve the younger, did not only speak of the external inheritance and preeminence of jacob before Esau, neither did Paul so understand Moses: for then the example had not been pertinent to S. Paul's purpose, who goeth about to prove these two things; that all are not the children of promise which are the children of Abraham after the flesh, which he showed by the instance of Ishmael and Isaac, vers. 7. The other point is, that God's election is of grace, not by works, as appeareth in the example of Esau and jacob: wherefore the one was hated of God, the other loved, before they had done good or evil. If the Apostle then had brought in an example of temporal election, it had been impertinent, seeing throughout the Chapter he treateth of eternal. 2. Neither yet was this outward pre-eminence of jacob, and refusal of Esau, a sign only and figure of their eternal election and reprobation, as Lyranus in 1. Malach. And therefore not directly implied in the words, but so applied by the Apostle: for, as the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.4. that is, God's love or hatred is not discerned by the condition of outward things. 3. Neither is it the literal and historical sense only, to show that Esau was temporally rejected: but. S. Paul by his divine spirit doth draw it to a mystical sense, as Pererius thinketh, in 25. Gen. number 45. for S. Paul understandeth Moses no otherwise than Malachy did: Esau have I hated, jacob have I loved, chap. 1.1. who out of Moses words inferreth a conclusion of God's everlasting love toward jacob. 4. Wherefore the truth is, that the very literal and proper sense of these words, The elder shall serve the younger, written first by Moses and cited by S. Paul, doth principally describe the everlasting state and condition before God; and are especially to be referred to the celestial inheritance: but secondarily, the promise of the external inheritance of Canaan is here also comprehended. This may be made evident by these two reasons: 1. That is the proper sense of the place, which is principally and chiefly intended by the Spirit: but so is this spiritual sense: as the Prophet expoundeth this place of God's eternal love and hatred of jacob and Esau: 2. That is the proper sense of the place, from the which an argument is framed, and a conclusion inferred: but out of this spiritual sense concerning everlasting election, the Apostle reasoneth and concludeth election to be only of grace, not by works: Ergo, it is the proper sense. 6. Places of Moral observation. 1. Observ. The reconciliation of brethren. Vers. 9 HIs son Isaac and Ishmael buried him. They which were separated during their father's life, are now united and reconciled in his death: which teacheth us, that brethren, which have been long at variance, should yet, when the time of mourning for their father cometh, return in affection, Muscul. Not as Esau, that intended when his father was dead, to execute his malice toward his brother, Gen. 27.41. 2. Observ. To continue and persevere in prayer. Vers. 21. ISaack prayed to the Lord for his wife. It seemeth, seeing Rebeccah continued barren twenty years (for Isaac was married at 40. and was 60. years old when Esau and jacob were borne) that Isaac continued many years in prayer, and waited from month to month, from year to year, till the Lord had condescended to his prayer: whereby we are taught, that we should not give over in our prayers, neither limit God to hear us within a time, but still patiently expect his gracious pleasure: as the Apostle exhorteth that we should pray continually, 1 Thes. 5.17. Mercer. 3. Observ. Gods will many times revealed to the weaker sort. Vers. 28. ISaack loved Esau, etc. Rebeccah was better affected toward the chosen seed, than Isaac wa●● so was Sarahs' heart toward Isaac, but Abraham loved Ishmael: whereby we see, that man● times God revealeth his will to the more infirm sex: and as S. Paul saith, chooseth the weak things of 〈◊〉 world, to confound the strong, 1 Cor. 1.17. Muscul. 4. Observ. Of frugality in meats and drinks. Vers. 29. NOw jacob sod pottage, etc. By this we may see, how frugal and sparing the diet of those godly patriarchs was; jacob here contented himself with lentil pottage. These lentils came from Egypt, and was the usual food in Alexandria, for young and old, which was commonly vendible in their Tabernes, Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries, the Philosopher Taurus used to sup with them, and Zeno the Stoic prescribed to his scholars, how they should seethe and dress their lentils, with the twelfth part of Coriander seed, Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles. The Arcadians lived of acorns, the Argives of apples, the Athenians of figs, the Tyrinthians of pears, the Indians of canes, Aelian. de var. histor. lib. 3. the Carmanes of palms, the Sauromatians of millet; the Persians, nasturtio, of cresses. These examples ought to make Christians ashamed, who use to pamper their bellies, and feed their fancies with curious delights, and exquisite dainties, Perer. S. Paul giveth a rule for this: meats for the belly, the belly for meats, God shall destroy both it and them, 1 Cor. 6.13. that therefore men should not be so careful to feed and fill their bellies with dainty fare and costly meats, seeing they both must fall to corruption. 5. Observ. Against profane persons that sell heaven for earthly pleasures. Vers. 33. HE sold his birthright. Esau, that for a mess of red pottage did part with his birthright, is a precedent and pattern of all those which for the momentany pleasures and profit of this life, do sell and lose their hope of eternal life, Mercer. As that rich glutton, Luke 16. which purchased his ease and pleasure in this life, with the everlasting pain and torment of his soul afterward: for this cause is Esau called a profane person, Heb. 12.16. which for one portion of meat sold his birthright. CHAP. XXVI. 1. The Argument or Contents. FIrst, in this Chapter is showed the occasion of isaack's going to Gerar: which was by reason of the famine. vers. 1. And God's Commandment, vers. 2, 3. with the renewing of the promise made to Abraham, 4, 5. Secondly, this Chapter treateth of isaack's abode and dwelling in Gerar, with such things as there happened. 1. The question that arose about his wife, vers. 7● to 12. 2. The envy of the Philistines against Isaac, because he prospered and waxed rich, vers. 13. to 18. 3. The contention between isaack's servants and the Philistines concerning certain fountains, vers. 18. to vers. 23. Thirdly, there is declared the departure of Isaac from Gerar, to dwell in Beersheba, and the covenant there made between him and Abimelech, vers. 23. to the end. 2. The diverse readings. v. 3. & 18. my word shall be an help unto thee. C. I will be with thee, and bless thee. caeter. C. alt. S.c. v. 10. one of my stock might have slept. S. C. one of my people might have lion. caet. heb. shacabh: thou mightst have brought upon us ignorance. S. this sin. caet. v. 11. he that toucheth this man's wife. H. this man or his wife. caet. H. det. S. add. diverse. accep. H.C.c. app. f. pr. G.T.r. S. add. C. app. f. pr. H.S.c. app. f. pr. T.G. v. 12. he found barley increased an hundred fold. S. he found an hundreth fold. caet. v. 14. much tillage, georgia. S. a great family or household. caet. guabudah, signifieth both. v. 17. in the brook of Gerar. H.C. in the valley of Gerar. caet. nachal signifieth both: a valley is more proper, because they digged there. v. 20, 21, 22. Heseck, Sit●ah, Rehoboth. G.T.P. contention, enmity, roomth, H.S.C.B. v. 25. there isaack's servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend. C. with Ahuzzah his friend. caet. v. 28. let the oath be confirmed that was between our fathers. C. let there be now an oath between us▪ caeter. v. 33. he called it abundance. H. an oath. S. he called Shibah. caet. v. 35. they were rebellious against Isaac and Rebeckah. C.B. they offended, or were a grief of mind. caet. heb. bitterness of Spirit. 3. The Explanation of doubtful questions. QVEST. I. Whether this Abimelech were the same with whom Abraham had to deal. Vers. 1. ANd there was a famine in the land, etc. 1. This other famine in Abraham's time, was that famine mentioned chap. 12. where Abraham went down into Egypt, Mercer. for chap. 20. when Abraham sojourned in Gerar, there is no famine spoken of, which Pererius supposeth to have been the cause of Abraham's going thither. 2. This Abimelech might be either the same, with whom Abraham had to deal, who might be now not above an hundred year old, or another King of that name: for the Kings of Gerar were called by the name of Abimelech, as the Kings of Egypt, Pharaohs: Phicol also might be the name of office, or the same man might serve the father and son, Mercer. 3. Therefore we need not with Augustine, quaest. 75. in Genes. to think this story to have been done long before, and to be set down by way of recapitulation: for it seemeth that Abraham was now dead: otherwise he should have been constrained also to have sojourned for the famine: and Isaac was now toward an hundred year old: seeing he was 60. at Esau's birth, who in the end of this chapter, at forty taketh a wife, Perer. 4. Isaac went to Gerar, thinking not there to stay, but to go down to Egypt, if the Lord had not otherwise charged him: for Egypt, by reason of the overflowing of Nilus, which made the ground both fat and moist, was very fruitful and fertile, Pererius. QVEST. II. How and when God appeared to Isaac. Vers. 2. FOr the Lord appeared unto him, etc. 1. Some think that God appeared unto him not by dream, because it is not expressed, but by open vision, as Cajetan: but it skilleth not how God appeared, certain it is, that he had a vision. 2. The Lord appeared not so often to Isaac, as to Abraham, because the promises were to be but renewed and confirmed to him, Mercer. 3. It seemeth that this vision was showed to Isaac before he took his journey, and purposed to go into Egypt: and that the Lord at the first named not the place, where he would have him stay, but only in general, abide in the land which I shall show thee: as the Lord said to Abraham, Genes. 12.1. and that herein he had some particular direction afterward: so that the first verse is set down by way of anticipation, Mercer. QUEST. III. Why the Lord would not have Abraham go down into Egypt. Vers. 2. Go not down to Egypt. 1. Isaac is forbidden to go down to Egypt, not because he was consecrate unto God, and therefore was not to go out of Palestina, as the Hebrews: for Canaan being now pestered with such wicked inhabitants, was no holier than other Countries. 2. But either the Lord did keep him from Egypt, lest he might have been entangled with the pleasures of that country, Calvin. 3. Or corrupted with the vices of the inhabitants, Mercer. 4. Or rather because the Lord had purposed that jacob and his seed should go down to Egypt, and there be kept in servitude: the Lord would not have Isaac prevent that determined captivity: for when Abraham sojourned in Egypt, God had not yet revealed so much to Abraham concerning the hard entertainment of his seed, which followeth afterward, chap. 15. QUEST. IV. Of Abraham's obedience, and whether it were greater than isaack's. Vers. 5. BEcause that Abraham obeyed my voice, etc. 1. Augustine concludeth from hence that Abraham's faith and obedience was greater than isaack's, because all is granted for Abraham's sake, lib. 16. de civitat. Dei. c. 36. Abraham indeed had the priority of faith and obedience, and therefore is called the father of the faithful: but to make an unequal comparison of these three patriarchs, whom the Scripture doth consort together, Exod. 32.13. remember Abraham, Isaac, and jacob thy servants, we have no warrant, they might be all excellent in their kind. 2. Neither do we approve here the Hebrews collection, that Abraham kept all the rites and ceremonies of Moses law before it was given: many we grant he observed, as the Sabbath, offering of sacrifices, the difference of clean and unclean beasts, but not all: Mercer. 3. The Cabalists curious observations are not here worth the rehearsing: who by the ten words of this verse understand the decalogue: and by the first word of the verse, guechebh, Cabalists curious observations. which noteth 172. they insinuate the years of Abraham's life, who all this time from three years of his infancy knew and worshipped God: and beside they say, there are just 172. words in the decalogue. 4. Abraham's obedience is expressed in these particulars: 1. In keeping Gods ordinances, that is, his special Commandments, as in leaving his country, in casting out the bondwoman, in sacrificing his son. 2. By Commandments, are understood the precepts of the moral law. 3. By statutes or ceremonies, circumcision, sacrifices, and such other rites: 4. By laws, the documents of faith, and religion, wherein he exercised and trained up his household, Mercerus. QUEST. V. Why Isaac stayeth in Gerar. Vers. 6. SO Isaac dwelled in Gerar. 1. Though Gerar were a more bar●en country than Egypt, and it is not unlike, but that the famine reigned and raged there also▪ yet God stayeth him there, that Isaac might have experience of God's providence, Cabalists. who was able even in a land of want to provide for him. 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised, Mercer. 3. This verse is one of the 14. that consisteth only of three words. QUEST. VI isaack's infirmity in causing his wife to dissemble. Vers. 7. SHe is my sister, etc. Isaac falleth into the same infirmity which Abraham twice before committed, in giving counsel to his wife to dissemble. 1. Neither Abraham nor Isaac can be excused, because they were Prophets, and did foresee what should ensue: for all the actions of the Prophets were not prophetical: and this had been to presume of God's power, to fail in the means, and to trust for deliverance from God. 2. Neither doth this excuse Abraham and Isaac here, that he would specially provide for his life, because of the promised seed, for as he believed God's promise, so he needed not to have doubted, but that God by lawful means would have preserved his life. 3. Neither, as Lyranus, because the Kings did not take their wives, till they had been a year before prepared, as we read of the Kings of Persia, did Abraham think that within a years space God would provide: for this pompous custom of Kings came in afterward. 4. Neither can Isaac be excused, as Augustine thinketh, because Rebecca was indeed his sister, that is, his cousin German: for in saying she was his sister he denieth her to be his wife. Lib. 22. the civet. Dei. c. 46. 5. Wherefore it must needs be confessed, that this was isaack's weakness, as abraham's before; not only in his dissimulation, which was the more tolerable, it tending not to the hurt of any other, though not justifiable, Mercer. But chiefly, because he doth as much as in him lieth, prostitute his wife's chastity, and bring her into danger: and so Ramban confesseth that Abraham before herein grievously offended. But isaack's offence is greater, for that he could not take heed or be warned by domestical examples, Muscul. QUEST. VII. How Isaac sported with Rebeccah. Vers. 1. HE saw Isaac sporting or playing. 1. The Hebrews think that Abimelech saw Isaac carnally knowing his wife: and so they expound that of Ishmael, Gen. 21.8. where the same word metsachek is used, that Ishmael sported, that is, lay with other women: thus thinketh Lyranus. 2. But it is more like that Isaac used some familiar gesture and sign of love, which was comely with his wife, August. in loc● citato. but not with his sister: and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem, to the infirmity of that sex, and he compareth it to the father's playing with children, as Aelianus maketh mention of Socrates and Agesilaus, and Architas Tarentinus, how they used to sport and recreate themselves with children: lib. 12. the var. histor. 3. Augustine further doth allegorise this sporting of Isaac: Quid absurdum, si Propheta Dei carnale aliquid lusit, ut eum caperet affectus uxoris, cum ipsum Dei verbum caro factum sit, ut habitaret in nobis? What marvel if the Prophet of God did sport carnally, to please his wife, seeing the word of God became flesh to dwell with us? But we need not so far to fetch allegories, the historical sense is plain and full enough. QUEST. VIII. Of the great increase that Isaac had of his seed. Vers. 12. AFterward Isaac sowed in the land, etc. 1. Isaac sowed not in any ground of his own, which he had purchased, or bought with his money: for vers. 17. he removeth and departeth from thence: but he hired ground for his present use, Calvin. Mercer. 2. He found an hundred measures, not in respect of others, or so much more than he expected, or than that ground was wont to yield, but an hundred measures for one which he had sowed, Perer. 3. The Septuagint read an hundred of barley, mistaking the word, for shegnarim signifieth measures, or estimation, segna●●●●▪ barley, Mercer. It was therefore wheat which he did sow for the use and sustentation of his family, or he had this increase generally in all the grain which he did sow. 4. Foreign writers do make mention of greater increase. Herodotus saith, the country of the Euhesperi●es yieldeth 100 fold, of the Cynipians 300. fold, lib. 4. Pliny writeth, that in Byzacium in Africa, for one bushel of seed they receive 150. of increase: ou● of the same place, the governor sent to Augustus Caesar 400. stalks which came of one grain, lib. 18. c. 10. But these were most fruitful soils, that gave this increase in seasonable years: whereas this country was barren, where Isaac did sow, and in the time of famine: and therefore this increase was admirable, Perer. QUEST. IX. Of the valley of Gerar where Isaac pitched his tents. Vers. 17. ISaack departed and pitched his tents in the valley of Gerar, etc. 1. Though the word (nachal) signifieth a valley, or brook; yet it is not fitly here translated a brook, as the Latin Translater readeth, and Pererius justifieth the same: for there was no need to dig wells where the water ran: neither is it like these pits were made to contain the water that came down, as Perer. But in digging they searched for water, and at the length found a spring, vers. 19 2. Neither yet was it a fruitful valley, where Isaac now pitched his tents: for than he needed not to have digged so many wells. 3. But it is like to have been a dale, thorough the which the hasty rain that fell, did run: and so by reason of the sand and gravel, which was carried down, it seemeth it was a barren plat, neglected of the inhabitants, wherein Isaac might dwell without envy, Muscul. QUEST. X. Of the wells of water first digged by Abraham, and after by Isaac. Vers. 18. ANd Isaac returned and digged, etc. The meaning is not that Isaac returned to Gerar to dig the wells again, which his father had digged before, as both the English translations read: for to return to dig, is nothing else but to dig again, as junius translateth. 2. Neither were these other wells, beside those mentioned vers. 15. as Ramban, Mercer. For we do not read, that Abraham ever dwelled in this barren dale of Gerar. 3. But as Rasi thinketh, these were the same wells before mentioned, which Abraham had first digged, and the Philistines stopped, and Isaac renewed them, calling them by the same names, vers. 33. this was done before he came from Gerar: and departing thence he diggeth new wells in the dale, and calleth them by new names, though some think he giveth new names upon new occasions, to the old wells, Calvin. Mercer. 4. He digged the wells of Abraham again: both for more certainty to find water, and the labour was easier, and he had better right unto them, seeing his father possessed them before. 5. Origen allegorizeth this story, comparing the Evangelists and Apostles to Isaac which revived the wells of doctrine, which the patriarchs and Prophets had first digged: and by the fountain of living water, he understandeth the true sense of the Scripture, which we should dig for: hom. 12. and 13. in Genes. 6. The Hebrews also have devised here diverse allegories: some, by these three wells, understanding the three Temples, the one built by Solomon, destroyed by the Chaldeans, the other re-edified after the captivity, Hebrews fables. and demolished by the Romans, the third they refer to the time of their Messiah, when they promise to their nation (rehoboth) that is, roomth and liberty: some by the wells renewed by Isaac, understand the Proselytes converted to the knowledge of God by Abraham, and corrupted by the Philistines, whom Isaac again restoreth: ex Mercer. But these fabulous allegories are not much to be regarded. QUEST. XI. How the Lord protecteth his, and is their peculiar God. Vers. 24. THe Lord appeared unto him the same night, etc. 1. Whether God appeared unto Isaac, being awake, as Lippoman, or asleep, as Tostatus, it is not certain out of the text: Isaac had some infallible sign, whereby he was assured of God's presence, Mercer. 2. The Lord calleth himself the God of Abraham, as being his peculiar God, in respect of Gods special care and protection of Abraham, and Abraham's singular faith and obedience toward God: like as the heathen had their national gods, which indeed were no gods: The diverse gods of the heathen. the Assyrians worshipped Belus, the Egyptians Isis, the Tyrians Baal, the Athenians Minerva, the Samians juno, the Lemnians Vulcan, the Romans Quirinus, etc. But the Lord Creator of heaven and earth is the peculiar God of Abraham, and of the faithful, Pererius. 3. The Lord promiseth to be with Isaac, that is, to protect him: God protecteth his four ways. 1. By giving wisdom to foresee and prevent dangers. 2. By preventing the occasions, and delivering from the imminent perils. 3. By repressing the rage of Satan and his ministers. 4. By giving strength and patience to endure trouble, Perer. QUEST. XII. Why Abimelech with the rest came to Isaac. Vers. 20. THen came Abimelech, etc. 1. Some think it was not the same Abimelech which made a covenant with Abraham so long before, well nigh 80. years, but his son bearing the same name. Abimelech, which signifieth, my father the King, might be a common name to all the Kings of Gerar: and so might Phicol (which signifieth, the mouth of all, be a title proper to the Captains of the Army) Merc. Muscul. But it is rather like that it was the same Abimelech (because of the same chief Captain Phicol) who might be now somewhat above 100 years old. 2. Ahuzzah was a proper name of one of his chief friends, not a noun collective, betokening the college or company of his friends, as Onkelos, Lyranus, Tostat. 3. Abimelech cometh a far journey, not of love or good will, but partly pricked in conscience, for the wrongs which he had offered to Isaac, Chrysost. hom. 52. in Gen. partly providing for their posterity, that Isaac would do them no hurt, Mercer. 4. Origen, by these three that came to Isaac, understandeth the tripartite wisdom of the Gentiles, the moral, natural, rational, which dissenting at the first from the Christian faith, were afterward reconciled to it: hom. 14. in Genes. QUEST. XIII. Why Isaac made a feast to Abimelech and his company. Vers. 3. HE made them a feast. 1. Isaac did this of a simple and sincere affection, that they might know there remained no grudge or purpose of revenge in his mind: for to invite unto feasts is a sign of remitting and forgetting of former wrongs: as Augustus Caesar did bid Catullus the railing Poet to supper, in token he had forgiven him, though Alexander dissemblingly brought Philotas to his table, to have the better opportunity to murder him: as Absolom served his brother Ammon. 2. Some think that the next morning the oath before between them made, was again ratified: Mer. But it is more like, that the oath was deferred till the next morning, as being the fittest time for serious consultations: it was the Persians barbarous manner, in the midst of their cups to advise of their weightiest affairs, Perer. QUEST. XIV. Wherefore the well is called Shibah. Vers. 33. SO he called it Shiba. 1. Some interpret this word abundance or saturity, because of the plenty of water that was found, as Hierome, who findeth fault with the Septuagint, because they translate it, oath. But sabang signifieth to abound, not shabang, which is here used. 2. It is more like, that this was both the same well which Abraham digged, and the same name derived from the oath which was made between Isaac and Abimelech, as before between Abraham and Abimelech: for so this story saith, that Isaac gave them the same names which his father gave them, vers. 18. Mercer. Calvin. QUEST. XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty year old, etc. 1. The Hebrews think, that Esau till he was forty year old, gave himself to a vicious and a licentious life, which may well be: and that to imitate his father, who was married at forty, he doth the like. 2. This his marrying into the flock of Canaan, was abdicationis praeludium, a forerunner of his casting off, and missing of the blessing, as it followeth in the next Chapter, Calvin. 3. Tostatus thinketh that in the forty year of Esau, A great error in Chronology. which was the hundred of Isaac, Sem died: but Pererius thinking to correct his oversight, falleth into a greater error, referring the death of Sem, to the 50. of Esau, and 100 of Isaac: whereas they are both in a great error, for Sem died in the 50. year of isaack's life, 60. year before this time: which was 502. years after the flood. QUEST. XVI. The evil qualities of Esau his wives. Vers. 35. THey were a grief of mind. 1. Some read rebellious, of marah, to rebel, sic Chald. But it rather cometh of marra, to be bitter. 2. And so were the wives of Esau bitter unto Isaac and Rebeckah: and a great offence of mind unto them, both in respect of their corrupt manners, and their diverse profession, being given to idolatry, as the Canaanites were, Tharg. Hierosol. 4. Places of doctrine. 1. Doct. God maketh rich. Vers. 12. THe Lord blessed him. God's blessing is given as a reason of isaack's increasing and growing rich: whereupon Augustine noteth, Etiam ipsa bona temporalia nec dari posse, nec sperari debere, etc. nisi ab uno Deo: That these temporal goods cannot be given or hoped for, but from the only God, quast. 76. in Genes. as the wise man saith, Prov. 10.22. The blessing of the Lord maketh rich. 2. Doct. The souls of the righteous live with God. Vers. 24. I Am the God of Abraham. Abraham was now dead, and yet the Lord professeth himself to be his God: whereby we are taught, that the souls of the righteous after this life, do live with God: for as our Saviour saith, He is not the God of the dead, but of the living, Matth. 22.32. Muscul. 5. Places of confutation. 1. Confut. Against the breaking of covenants. Vers. 15. THe Philistines filled all the wells, etc. Though that Abimelech had made a covenant with Abraham concerning the well, Gen. 21.30. yet after Abraham's death, they go from the covenant▪ such are the enemies of the Church, of whom the Prophet speaketh, Isa. 33.8. He hath broken the covenant: etc. he regardeth no man: such are the Romanists, which hold, that faith is not to be kept with heretics: as they broke the safe conduct granted to john Hus, and Hierome of Prage, Mercer. 2. Confut. Of restoring the ancient doctrine with the ancient names. Vers. 18. HE gave them the same names which his father gave them. The Philistines both stopped the ancient wells, and abolished the names, Isaac restoreth both: so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments, as also taken away the name thereof: calling it by an idolatrous name of their own invention, of the Mass, Muscul. We therefore with Isaac have restored the pure doctrine of the ancient primitive Church, together with the names, as the Communion, the Lords supper, the Lords day, etc. As the Prophet saith, Ask for the old way, which is the good way, and walk therein, jerem. 6.16. 6. Places of moral observation. 1. Observ. Not to imitate our father's infirmities. Vers. 7. HE said, she is my sister. Abraham before had offended in the same kind, and yet Isaac cannot take heed: so apt children are to imitate the infirmities of their parents, Mercer. But we should rather learn to decline from our parents errings, as the Prophet saith, If he beget a son, that seeth all his father's sins, etc. and feareth, neither doth the like, etc. Ezek. 18.14. 2. Observ. The punishment of adultery. Vers. 11. HE that toucheth this man, or his wife, shall dye the death. Thus by the light of nature they were taught, that adultery was a grievous sin: and Abimelech pronounceth the sentence of death against such as should violate another man's wife: as the Lord had said before to Abimelech, Thou art but dead, because of the woman which thou hast taken, Genes. 20. vers. 3. 3. Observ. Adversity and prosperity tempered together. Vers. 12. ISaack sowed, etc. Thus the Lord tempereth adversity and prosperity, sorrow and joy together: like as the night and day, summer and winter, do one succeed another: Isaac after these grievous tentations, concerning his wife, is increased and blessed of God: likewise, vers. 20. when his servants had strived for two wells, they peaceably enjoy the third, call it Rehoboth, roomth: as the Psalm saith, Weeping may abide in the evening, but joy cometh in the morning, Psal. 30.5. Muscul. 4. Observ. Not good to make haste to be rich. Vers. 13. THe man waxed mighty, and still increased. Isaac was not made rich at once, but he increased by degrees: for the wise man saith, He that maketh haste to be rich, shall not be innocent, Prov. 28.20. Men should not therefore strive suddenly to be rich, but wait patiently for his blessing, Perer. 5. Observ. Envy for good things. Vers. 14. THe Philistines had envy at him, etc. They had no reason to envy at him, and to send him away, whom they saw to be blessed of God. But as Chrysostome saith, Ita se habet invidi●, nihil cum ratione operatur: Such is the nature of envy, it doth nothing with reason: Bonis proximi magis quam propriis malis intabescit invidia: Envy rather pineth at other men's goods, than her own evil, Hom. 52. in Gen. Such was the envy of Cain toward Abel, that slew him because his own works were evil, and his brothers good, 1 joh. 3.12. 6. Observ. The Kingdom of God must first be sought. Vers. 25. HE built an altar, etc. First Moses maketh mention of the building of an altar for the service of God, and afterward of the digging of the well: which showeth, that first of all, things must be sought that belong to the worship of God: as our Saviour saith, Seek ye first the Kingdom of God, and the righteousness thereof, etc. Calvin. CHAP. XXVII. 1. The Argument or Contents. THis Chapter showeth the purpose of Isaac intending to bless Esau, vers. 1. to 5. and the disposing of the blessing to jacob by God's providence: and the preventing or disappointing of Esau, in the rest of the Chapter: where concerning Jacob's obtaining of the blessing, we are to consider, 1. The means, which was the counsel and device of Rebeckah, vers. 5. to 18. 2. The execution or putting of the same in practice by jacob, vets. 18. to 27. 3. The success which God gave unto it, Isaac giveth jacob the blessing, vers. 27. to vers. 30. In the rejecting of Esau, 1. his grief and sorrow is expressed for the loss, vers. 31. to 37. 2. his importunity to receive a blessing of his father, which he had, to vers. 41. 3. His hatred toward jacob, because of the blessing, and his malicious purpose to take away his life, vers. 41. 4. Jacob's deliverance from his brother's cruelty, by departing into Mesopotamia, through the counsel of his mother. 2. The diverse readings. S. C. ●. T. r. C. add. H. alt. v. 9 go to the sheep, and bring two kids. S.C. go to the flock: cat. tsun signifieth a flock of sheep or goats. two of the best kids. H. fair and tender. S. two kids of the goats: caeter. that is, sucking kids. T. v. 13. It is told me by prophecy, that the curse shall not come upon thee. C. the curse be upon me: cat. v. 23. his hairy hands did express the likeness of the elder brother. H. his hands were rough or hairy, as his brother's hands: cat. v. 29. the sons of thy father. S. of thy mother. caet. S. cor. H. add. v. 33. he wondered. C. was afraid, and wondered beyond measure. H. he was in an ecstasis or trance. S. he was greatly afraid. T.B.G.P. heb. charad. to tremble. v. 38. Isaac being pricked in heart, Esau cried out, etc. S. Esau lift up his voice and wept. cater. S. add. v. 39 the fatness of the earth shall be thy blessing. H. thy dwelling. cat. v. 40. it shall come to pass, that thou shalt put off his yoke. H.r. C c. T.r. S.H. when his sons shall transgress the w●rds of the law, thou shalt take away the yoke. C. when thou hast mourned, thou shalt break the yoke. T. when thou hast got the mastery, thou shalt break his yoke. B.G.P. he. ro●h. to bear rule, to mourn. I prefer the latter, see q. 13. following. v. 41. Esau was angry. S. Esau hated jacob. caet. heb. satam, to hate. S.c. T.B.G.r. v. 42. doth threaten to kill thee. H.S. lie in wait to kill thee. C. ●oth comfort himself against thee, by killing thee. cae● nacham, to comfort. v. 43 fly to my brother Laban in Haran. caeter to Mesopotamia to my brother Laban in Aran. S. S. add. 3. The Explanation of doubtful questions. QUEST. I. Of the cause of isaack's blindness, and of his age. Vers. 1. ISaack was old, and his eyes dim: vers. 2. I know not the day of my death, etc. 1. isaack's blindness neither was caused by the smoke of the sacrifices, which Esau's wives offered to their idols, as the Hebrews: nor yet was he by any extraordinary work of God smitten blind, although God disposed of his blindness so, that thereby his purpose took place concerning jacob: but Isaac was now very old, being of 137. years: and blindness is incident to old age, as other infirmities of the senses, as of the hearing, the taste, as Barzillai confesseth to David, 2 Sam. 19 Moses example, whose eyes were not dim, at 120. years, Deut. 34.7. is extraordinary. 2. Isaac thinketh his end at hand: not as the Hebrews think, because he was within five years of his mother's age, that is, 123. Whereas Sarah died at 127. for Isaac was now 137. years of age, jacob being now 77. year old, at what time he went into Mesopotamia, as is showed before, qu. 19 in chap. 25. But Isaac, who lived after this 43. years, doth daily meditate of his end, Mercer. Perer. 3. Though Isaac was blind and weak in his eyes, yet it seemeth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion, Pererius. QUEST. II. Wherefore Isaac biddeth Esau prepare him meat which he did love. Vers. 4. MAke me some savoury meat, that my soul may bless thee, etc. 1. Some think, that it was the manner of those days, that the eldest, before he received his father's blessing, did perform some service: Lyran. But this no where appeareth in Scripture. 2. Some think, 〈◊〉 this was done, that Esau might seem to deserve his father's blessing: Thom. Anglic. But spiritual blessings, such as Isaac bestowed upon jacob, cannot be merited by temporal service. 3. Gregory compareth the Jews to Esau, which sought by their own works to please God: the Gentiles to jacob, that found a more compendious way by faith, Hom. 6. in Ezechiel. 4. Some by Esau's portion of meat, to the which a spiritual blessing is promised, do signify the duty of the people, in paying temporal things, for receiving spiritual. 5. Rupertus by Isaac promising a blessing for a temporal meat, shadoweth forth such Bishops in the Church, as do for temporal rewards sell spiritual blessings. 6. But Isaac blind in eyes, and blind in affection, doth herein show his partial love to Esau: the Lord in his secret providence overruling this action, and disposing this occasion to the effecting of his own purpose. QUEST. III. Why Isaac preferred Esau for the blessing before jacob. Vers. 4. THat my soul may bless thee, etc. 1. Neither is it like, as Ramban and other Hebrews think, that Rebecca only knew the divine oracle concerning jacob, and had not yet communicated it to Isaac. 2. Nor yet that Isaac understood the oracle otherwise than Rebecca did, that Esau was preferred for the birthright, because jacob held him by the heel, and would have hindered his first coming out, but could not. 3. But Isaac rather of a carnal affection, forgetting what sentence God had given before of his two sons, doth favour Esau for some temporal regard, and so we read, that the Prophets of God were deceived till they received further direction from God, as Samuel in the choice of David, 1 Sam. 16. Mercer. 4. Yet this equality is observed, that both the parents do not affect the one, and altogether neglect the other: but as Ambrose saith, Mater deferat affectum, pater judicium: matter circa minorem tenera pietate propendeat, pater circa seniorem natura honorificentiam servet: The mother showeth affection, the father judgement: she tenderly affected toward the younger: the father giveth the honour of nature to the elder, lib. 2. de jacob c. 2. Perer. QUEST. IU. Why jacob is bidden to bring two kids. Vers. 9 BRing me thence two kids. 1. Not as though Rebecca had her flock by herself, as receiving two kids every day of Isaac for her dowry, as the Hebrews imagine: 2. Neither, was one for meat, the other for the passover, which was not yet instituted. 3. But he brought two, that the daintiest morsels might be culled out of both, and that if the one were not dressed to isaack's liking, the other might, Mercer. Rupertus by the two kids understandeth the profession of the two Testaments, the Old and the New: but this is forced. QUEST. V. Of Rebeccahs' confidence. Vers. 13. Upon me be the curse, etc. 1. jacob, though in general persuaded of God's promise, that it should take effect, yet faileth in particular, doubtful of the success of this means. 2. And Rebeccah, not of a womanly rashness, as Aben Ezra thinketh, thus saith, but looking to the truth of God's promise, she doubteth not of the conveying of the blessing, Mercer. QUEST. VI What clothes of Esau Rebeccah took. Vers. 14. REbecca took fair clothes of her elder son Esau, etc. 1. I will let pass the allegories hereupon framed: as how Ambrose understandeth by these clothes put upon jacob, the Scriptures taken from the Jews, and given to the Gentiles: and Augustine applieth it to Christ, who was clothed with our sins, as jacob with Esau his rough garments, ex Perer. 2. These fair clothes were neither priestly garments, for the firstborn did not execute the priesthood while his father lived: neither were they isaack's garments, which he had worn in his father's house: much less those garments of skin, which were made for Adam, at the sight whereof the beasts did fly away: which afterward Nimrod did wear, Hebrews fables. whom Esau slew, and took his garments: these are but Jewish fables: but it was the raiment properly made for Esau, which were rather in Rebeccahs' custody, than in his wives, whom he saw to be displeasing to his parents, Mercer. QUEST. VII. Whether jacob offended in his dissimulation. HEre further a question is moved, whether jacob sinned in dissembling himself to be Esau: 1. Some excuse jacob herein, because jacob none study nocendi contexit fraudem, did use fraud, but without a fraudulent mind, or desire to hurt, having respect to the promise of God, Chrysost. hom. 53. in Genes. 2. Some because primogeniti benedictionem non per fraudem surripuit, sed sibi debitam accepit, he did not by fraud steal the blessing, but received it as due, Gregor. hom. 6. in Ezech. 3. Augustine excuseth Jacob's fraud, because it was done in mystery. 4. Tostatus, because Rebecca, spiritu Dei mota, being moved by the Spirit, persuaded jacob. 5. Some make a difference between dissimulation or lying in words, which no way is lawful, and dissembling in behaviour, which may be excused: because words do properly express the mind, the behaviour and gesture but accidentally, Perer. 6. All these ways do make Jacob's dissimulation some way excusable, but not simply justifiable: for although the will and purpose of God were thus brought to pass, yet there was some failing in the means; though the action in general intendment was good, yet the execution wanted not particular error, Mercer. Muscul. QUEST. VIII. Of diverse kinds of dissimulation: and whether it be lawful upon any occasion to dissemble. BUt for the further explanation of this point: there are diverse kinds of dissimulation: one is unlawful, when as one dissembleth to another's hurt, either in the breach of charity, as Merchants in buying and selling, or the hindrance of faith, and with offence, as Peter by his dissimulation caused the Gentiles to do like the Jews, Galath. 2. There are three kinds of dissimulation tolerable, and commendable. 1. When it is done for deliverance out of danger, without the hurt of another, as David by feigning himself mad, escaped, 1 Sam. 21. after this manner, the Physician by a prudent dissimulation deceiveth his patient for his health. 2. When one dissembleth to profit his brother, as joseph caused his plate to be put into his brother's sacks mouth: whereby they were brought to know themselves: our Saviour made show, as though he would have gone further, to try the humanity of the two Disciples. 3. When some common service is to be performed to the Church or Common wealth: of which sort are the stratagems and policies used in war: by such means joshua circumvented the men of Hai, and surprised their City, Iosu. 8. 4. There is another kind of dissimulation, which cometh by the extraordinary motion of God's Spirit, as the Hebrews pretending to borrow of the Egyptians, rob them. 5. Jacob's dissimulation may thus be excused, because Gods extraordinary work was in it, though not his special motion: it faileth in the other points: for it seemeth to tend to the hurt both of Isaac, deceiving him, and of Esau, depriving him of his blessing. 6. The reason why dissimulation in outward gesture, if it fail not in the end, is tolerable, is this: because the meaning of the speech is in the speaker, and therefore if he tell a lie, he cannot be guiltless: but the meaning of the gesture is in him that doth interpret it to his own understanding, so that the party is freed: and if jacob only had dissembled his habit, and not in his speech, in saying he was Esau, his fault had been the less or none at all. QUEST. IX. Whether jacob lied unto Isaac, and in lying sinned. Vers. 19 I Am Esau thy firstborn: diverse have laboured to excuse jacob, and to clear him of the sin of lying: 1. Some think that jacob indeed lied to his father, but that therein he sinned not: because some kind of lie is by them approved: of this opinion is Origen, who saith that a man, cui necessitas incumbit ●entiendi, sic uti debet mendacio, ut condimento: which is urged to lie, may sometime use a lie as a sauce: likewise Cassianus: Ita mendacio utendum, quasi ei natura insit elebori: A man must use a lie as the Physicians use elleborus, that is, in case of extremity only: which opinion they seem to have borrowed from Plato, who alloweth Magistrates (though not private men) hostium, vel civium causa mentiri, to lie to deceive the enemy, or to profit a citizen: lib. 3. de publie. But the Scripture condemneth all kind of lying: for the Apostle saith, No lie is of the truth, 1 john 21.22. that is, of God: but the Devil is the father of lying: and when he speaketh a lie, he speaketh of his own, john 8.44. therefore the true Virgins and servants of Christ are thus described: In whose mouth there is found no guile, Apocal. 14. 5. Beside, that which is evil of itself in the kind thereof, cannot any ways be good: a lie is contrary to the order of nature, All lying sinful. which hath given unto man the voice and words to express his mind and the meaning of the heart: Now for authority, against Plato we may set Aristotle, who saith, that a lie is in itself evil and wicked, lib. 4. Ethicor. c. 7. and Pythagoras was wont to say, that in these two things we are made like unto God, in telling the truth, and bestowing of benefits: Aelian. lib. 12. Against Origen and Cassianus we may oppose Augustine, who condemneth all kind of lying, even that which is called jocosum, a lie in sport: libr. cont. mendacium, and Gregory, who upon those words of job 27.3. As long as my breath is in me, etc. my lips shall speak no wickedness, nor my tongue utter deceit: inferreth, that omne mendacium est iniquitas, every lie is iniquity, ex Perer. 2. Some think that jacob lied to his father, but that he sinned not, because he did it by the revelation and counsel of God: so Chrysostome saith, Ne considera, quod mendacia erant, etc. Consider not that they were lies, which jacob told, but that God willing to have the prediction fulfilled, dispensed and disposed all things: hom. 53. in Genes. Of the same opinion are Gabriel Biel in 3. distinct. 38. and Petrus Aliacens. Familiari considio spiritus excusantur: They are excused by the familiar counsel of God, 1. Senten. qu. 12. Contra. 1. If God did persuade jacob to lie, than he should be the author of lying, and so of sin: 2. This will shake the credit of the Scriptures and holy writers, if it be granted that God inspireth lies. 3. Neither doth it appear, that this counsel was of God, but of Rebeccahs' own device. Vers. 8. Hear my voice my son, in that which I command thee. 4. If jacob had received any revelation from God, he would not have been so doubtful as he was to enterprise this matter. 5. God indeed ordered and disposed of this means, and made it work to effect his own purpose: but God disposeth of many things to a good end, which he ordained not, neither commanded. 3. Some think that jacob lied not at all to Isaac, and therefore sinned not: Whether jacob lied to his father. 1. Augustine excuseth Jacob's speech by the mystical sense: where he saith, I am Esau, he saith, if it be referred to Jacob's person, it is a lie: if to Jacob's body, that is, the Church, it is true: for as the Scripture saith, Many shall come from the East and West, etc. and sit down with Abraham, Isaac and jacob in the kingdom of heaven, and the children of the kingdom shall be cast out, Matth. 8.11, 12. and so the younger taketh away the birthright of the elder. 2. Theodoret saith jacob was Esau, because he had bought his birthright. Theodoret qu. 3●. in Gen. 2. So Thom. Anglic. that as Christ said john Baptist was Elias, not in person, but in office and virtue, so jacob saith he was Esau, in regard of his prerogative and birthright. 4. Some excuse jacob, that he should call himself Esau, which signifieth made or perfect, signifying that he was the making, that is, the son of Isaac, and the first borne by the decree of God, Perer. Contra. 1. A mystical or figurative sense in Scripture is not to be admitted, where the historical may without any inconvenience be received, as here it may; for to grant that jacob might fall into this infirmity, is no absurdity, seeing holy men in Scripture are detected of greater faults; and Saint Peter is reproved of Saint Paul for his dissimulation, Galath. 2. 2. jacob saith not only, I am thy first borne, but Esau thy first borne, vers. 19 and as Cajetan noteth, he saith, he is Esau, v. 24. without the addition of the first borne; therefore the second answer is not sufficient. 3. The example of john Baptist is not alike, for there they which heard our Saviour, did know that he meant not Elias person, but some other similitude in respect of his office and gifts; but here Isaac understandeth jacob to speak of the person of Esau, and therefore biddeth him come near, that he might feel him; they which excuse this fact of Jacob's by that of Raphael to Toby, who said he was Azarias the son of Ananias the great, would justify one lie by another. 4. Esau was so called, for that he was perfectly borne: and therefore jacob could not in that sense name himself Esau; and though he had, yet he had deceived Isaac who inquireth still after the person of Esau. 5. Neither, because Isaac, after he perceived the fraud, was not angry with jacob, neither did revoke the blessing pronounced; or because the Scripture saith, that jacob was a plain or simple man; or for that God appeared afterward to jacob; doth all this prove, that jacob committed not a lie; as Thomas Anglic. objecteth. For 1. God casteth not off his because of some infirmity, neither doth an action awry derogate from a man's uprightness and simplicity, and it is confessed, that God overruled this action, and disposed of it according to his own purpose, as God can turn and apply evil actions to a good end: yet all this cannot exempt jacob from dissimulation. 6. Though this speech of jacob, I am Esau thy first borne, could find some excuse, yet the other can hardly be made good; I have done as thou badest me, and eat of my venison; jacob proved to have lied to Isaac. for neither had Isaac given the charge to jacob, but to Esau; neither was that flesh, which jacob brought, got in hunting; some would have it understood of some other thing that Isaac had given to jacob in charge: some say that jacob respected his father's general intention, which was to employ his first borne in that service, and to give him the blessing, and that first borne was himself, Cajetan. But who seeth not, how far fetched these interpretations are; for it is clear that jacob speaketh of his father's bidding in action, not in intention; and yet he intended as he spoke, to bless Esau and not jacob; Perer. himself confesseth, that these two last speeches of jacob can very hardly be excused from untruth, howsoever he thinketh the first may: in Gen. 27. Numb. 57 Wherefore the best solution of this question is, that jacob told an officious lie to his father: 1. As is evident by his three speeches; I am Esau thy first borne, and I have done as thou badest me, and eat of my venison: for none of all these are true. 2. Yet was not this dissimulation of jacob either injurious to Isaac, for he in this his error perceived the purpose of God, and was content the blessing should stand; no● yet prejudicial to Esau, who in effect lost nothing due unto him, but only the right by this means was restored to jacob. 3. God useth Jacob's infirmity, and maketh it to serve his own purpose: this lie then of Jacob's, though in respect of these circumstances it be extenuated, yet is not justified, nor yet to be drawn into example: of this opinion are our best writers, Calvin, Muscul, Mercer, Luther; and of the other side, Lyranus, Tostatus, Cajetan, Lippoman. QUEST. IX. Of the midwives excuse made to Pharaoh. HEre because the example of the midwives, which made that excuse to Pharaoh, in preserving the children's lives, is some what like to this of jacob, I will briefly show what is to be thought thereof. 1. Gregory thinketh, they lied, saying to Pharaoh, The Hebrew women are lively, and are delivered before the midwife come at them, Exod. 2.19. and therefore they only received a temporal reward: it is said the Lord made them houses, & ulterius, quod expectarent mercedis suae pramium non haberent: and therefore should look for no further reward, lib. 18. moral. Contra. But it is further added: The midwives feared God: and the Scripture pronounceth them blessed, that fear the Lord, Psal. 112.1. And none are blessed without the assurance of everlasting life. 2. Thomas Aquinas saith, that in respect of their fear and reverence of God, they were everlastingly rewarded: but for that external act of lying, they received only a temporal reward, In 2.2. qu. 100 ar●. ultim. Contra. But the act of lying is simply evil, and therefore is worthy of no reward: God prospered the midwives, not for their dissembling, but because they feared God, and refused to destroy the infants. 3. Some commend the midwives for their disobeying of Pharaohs cruel edict, but blame them for their dissembling, Genevens. annot at. 4. But seeing the Scripture commendeth this fact of the midwives, I think rather that they spoke the truth, and that the Lord gave extraordinary strength to the Hebrew women in this extremity, to be delivered with speed, because of the danger. As for that reward, in building of them houses: it is to be referred rather to the increasing and propagation of the Israelites, than to the midwives: as the 20. verse showeth, God prospered the midwives, and the people were multiplied, jun. QUEST. X. How diverse examples in Scripture may be defended from lying. NOw, that we may know how to discern of such examples in Scripture, which are produced by those which defend lying; whether they are to be thought to have lied, these rules must be observed: 1. It is one thing to conceal the truth, another to lie: as Abraham did hide the truth, when he said Sarah was his sister. 2. It is one thing to lie, another to speak figuratively: as it is said, the seed of Abraham should be multiplied as the sand of the sea, Gen. 21. 3. A sentence may be uttered in a mystical or allegorical sense, without any lie or untruth: as our Saviour saith, I will dissolve this temple, and build it in three days, joh. 2. he spoke of the temple of his body. 4. Though diverse holy men and women be commended in Scripture, we must not think that straightway all they did or said is commendable: but as their doings were imperfect, so in their sayings also they might err, Perer. QUEST. XI. How Isaac was deceived in all his senses. Vers. 20. HOw hast thou found it so quickly? etc. 1. Two things gave occasion of suspicion to Isaac, to inquire whether it were Esau his son: the voice of jacob, and his so soon return. 2. And Isaac was thus inquisitive, because he intended to bless Esau, whom he affected, because he was serviceable and obsequious, and provided his father's diet, and therefore intended to bestow his best blessing upon him, Perer. 3. He mistrusteth his sight, because it was dim, and his ears being heavy, and thinketh to try out the matter by his feeling, as Thomas would not believe, till he had first felt Christ's side. The Hebrews say Isaac used beside the sense of tasting in his meat, and of smelling the odour of the garments, and so used all his senses, Mercer. 4. Yet God did astonish and dull all his senses, to show that man's purpose cannot stand against the counsel of God, and partly that Isaac thereby might be rebuked for his preposterous love to Esau, Calvin. QUEST. XII. Why the Lord suffered Isaac to be deceived. Vers. 23. FOr he knew him not. 1. Isaac though he suspected somewhat, was put out of doubt by his feeling, and smelling, by that opinion he had of Jacob's simplicity, and for that he thought he had spoken in secret to Esau, without any others privity. 2. It pleased God that Isaac should be thus deceived, (beside the reasons before alleged) that we might know, Nullum hominem plenam habuisse scientiam, etc. That no man ever had a fullness of knowledge but Christ, Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured: as it is in the Psalm, A people which I have not known, shall serve me, Psal. 18. hom. 6. in Ezech. 3. It seemed good also unto God, that the blessing should be conveyed to jacob by this means: 1. That the manifold wisdom of God may appear, in bringing his purpose to pass by diverse means and ways. 2. That his provident care toward jacob might hereby be made manifest. 3. And the Lord would work it this sudden way, rather than by revelation to Isaac, le●t Esau a furious man, if his father had willingly given away the blessing, should have been incensed against his parents, Pererius. QUEST. XIII. Why Isaac compareth his son to the smell of a field. Vers. 27. THe smell of my son is as the smell of a field, etc. 1. Isaac by the present smell of Esau's garments, which savoured of the field, taketh occasion, as by an external sign to utter a spiritual blessing, Mercer. And as every man borroweth similitudes from his trade, as the mariner, the soldier, and such like; so here Isaac blesseth by the similitude of the field wherein Esau was exercised: as Hierome noteth of Amos, who beginneth his prophecy thus, The Lord shall roar from Zion, Amos 1.2. because he being a field-man, kept the woods where the Lions roared. 2. The field is commended for three things, pleasure in the variety of flowers to the eye, sweetness of the fragrant odours to the smell, abundance and fruitfulness of corn, wine, oil, to the taste; who knoweth not the pleasant savour of the fields in the spring, of the corn in harvest, and of a vineyard in the time of vintage, Perer. 3. Gregory by the smell of a field garnished with diverse flowers, understandeth the variety of gifts, and the graces of God's spirit in the Church: Ambrose maketh jacob this field replenished with diverse virtues. 4. Some think that these garments kept this savour which they had in paradise, being supposed to be the same that Adam did wear; but these are but Jewish fables: they were either perfumed garments, or Rebeckah might of purpose make them sweet: or it is most like they savoured of the fresh springs and flowers, it being now Spring time, (as Aben Ezra thinketh) thorough the which Esau was accustomed to walk. QUEST. XIV. The meaning of isaack's blessing upon jacob. Vers. 28. GOd give thee of the dew of heaven. 1. Isaac doth not only pray, as josephus setteth it down, or wish well to his son, as R. Levi, but this speech is a certain prophecy and declaration of the blessing which should fall upon jacob and his posterity, Luther. Mercer. 2. Here are four blessings contained, 1. Of abundance: 2. Of victory: 3. Of domestical preeminence: 4. Of outward prosperity, Cursed be he that curseth, etc. Perer. 3. He maketh mention of the dew of heaven, especially in regard of the dry and thirsty Country of Canaan, where they have no rain but twice in the year, in seed time in the month of October, and in May which is called the latter rain; and therefore the earth was chiefly moistened with dews, Perer. By his brethren and sons of his mother the posterity of Esau is understood, which Isaac unwittingly pronounceth of Esau; for jacob, whom he blesseth, was yet unmarried. 4. But this blessing was not fulfilled in Jacob's time, who rather was subject to his brother Esau, yet in his posterity, to the which Jacob's faith looked, it came to pass: for the Idumeans were servants to the Israelites. 5. This benediction is diversely allegorized. Gregory by the dew of heaven understandeth the contemplative life; by the fatness of the earth, the active. Theodoret, the divinity and humanity of Christ; Rupertus by the dew, interpreteth the grace of God's spirit: by the fatness of the earth, the opening of the heart. QUEST. XV. Of the cause of isaack's fear. Vers. 33. ISaack was stricken with a marvellous great fear. 1. Not as the Hebrews fable, because he saw Esau accursed for ever, seeing hell wide open to receive him. 2. Neither as Cajetan, did it proceed of a strife in isaack's mind, between his love toward Esau, and Gods will revealed concerning jacob: for Isaac is resolved the blessing shall stand. 3. And it is more than to marvel, as the Latin text addeth, Vltra quam credi potest admirans; marveling beyond measure. 4. But Isaac feared and was troubled, (being as in a trance and ecstasy, as the Septuagint and Augustine read, wherein the will of God was revealed to him) because he had been so grossly deceived, in not remembering how the Lord had chosen jacob before Esau, Calvin. And this fear was as a stay and bridle to Isaac not to reverse the blessing pronounced, jun. QUEST. XVI. How Isaac saith jacob came with subtlety. Vers. 35. THy brother came with subtlety, etc. 1. We need neither with Tostatus to excuse Jacob's fraud and craft, that herein he offended not at all: 2. Nor with Lippomanus, to justify Jacob's deceit, who maketh three kinds of fraud: one eruditionis, of instruction, as was the thrusting of Joseph's cup into Benjamins sack: another noxiae deceptionis, of hurtful deceit, as the Prophet of Bethel deceived the man of God, 1 King. 13. The third, inspirationis divinae, by divine inspiration, as this of Jacob's was: so he maketh four kinds of simulation or dissembling; una providentiae, one of providence, which josua used against H●i: altera doctrinae, the other of doctrine, as Christ made as though he would have gone further: tertia calliditatis, the third of deceit, as the devil can transform himself into an Angel of light: quarta significationis, the fourth of signification, as this was of jacob: for as is showed before, Jacob's infirmity in this dissimulation (though it pleased God to use the same to effect his purpose) cannot be wholly defended. 3. Nor yet will we strive about the word, as Lyranus saith (mirmah) sometime signifieth prudence, wisdom, as the Chaldee translateth: and in the civil law, there is a title, de dolo mal●, of evil craft; whereby it may be gathered, that all deceit is not evil. 4. Neither yet will we aggravate Jacob's oversight with some, who think, that for this lie made to Isaac, his sons lied unto him concerning joseph, which they note as a punishment. 5. But we take the word as it properly signifieth, for deceit and fraud: though Isaac to please his son committeth some oversight in transferring the fault upon jacob, junius. 6. And yet though there were a fraud, and error personae, error of the person, which is sufficient to disannul other civil contracts: yet for as much as God ratified the blessing thus pronounced ignorantly by Isaac, the sentence was to stand, Perer. QUEST. XVI. Esau falsely chargeth jacob. Vers. 36. WAs he not justly called jacob? 1. Esau doth cavil at Jacob's name, which was not given him in respect of any such supplanting, but because he held Esau by the heel. 2. He lieth in saying, he took away my birthright, for Esau sold it unto him, and confirmed it with an oath, Mercer. 3. Neither did he take away his blessing for having the birthright, the blessing did justly belong unto him: for the birthright and blessing could not be divided and separated, Mercer. jun. QUEST. XVII. Why Isaac had but one blessing. Vers. 38. HAst thou but one blessing? 1. True it is, that principal blessing which carried with it the spiritual promises in Christ, was but one, because Christ is one: Esau by joining himself to jacob might have be●ne partaker of this blessing, but apart by himself he could not, because without the Church there is no salvation, Mercer. 2. For this caus● Ishmael was excluded Abraham's house, that the blessing might remain in Isaac: so Esau is excluded, and jacob made the heir of blessing. But jacob gave a blessing to all his children, because they all belonged to the visible Church; yet the more principal blessing was promised unto judah, of whom the Messiah should come. 3. Though there be no special mention of any such blessing given by Abraham to Isaac: yet it is not like that Abraham was wanting therein: and the manifest promises so often renewed concerning Isaac, the ejection of Ishmael, and sending away of all the rest of Abraham's children, Difference between the blessing of the Patriarches and other parents. might stand in stead thereof. 4. Though the blessing of all parents, specially such as fear God, be effectual toward their children: yet the ancient Patriarches and Prophets, that were the founders of the people of God, had special prerogative in blessing, as Isaac, jacob, Moses, etc. Perer. 5. Esau doth not desire a piece only of the blessing, Isaac having made mention of two blessings, vers. 37. his preeminence over his brethren, and abundance of wheat and wine: the Hebrews think that Esau yielded the preeminence, but desired the other to be given him: neither doth he desire to be partaker with his brother in his blessing, or to have some other blessing given him, as Perer. But he coveteth the whole blessing, both envying that his brother should be preferred before him, Philo. and of a lightness of mind, thinking that the blessing might be reversed, Mercer. QUEST. XVIII. Of Esau's tears, that they found no repentance. Vers. 38. ESau lift up his voice and wept, etc. 1. Whereas the Apostle, Heb. 12. saith hereupon, that Esau found no place of repentance, though he sought it with tears: it is not understood of Esau's repentance, as Thom. Aquin. expoundeth: which because it was rather for a temporal loss, than for his sins, took no place. But the Apostle meaneth, that Isaac repented not of that which he had done to jacob, notwithstanding Esau's tears: in like sense the gifts of God are said to be without repentance, Rom. 11.29. that is, God doth not repent to change his decree, sic Beza, ex nostris, Cajetan, Perer. 2. Where the Apostle saith he was rejected, he meaneth from the greater blessing which belonged to the birthright and inheritance; for Esau obtained of his father the smaller blessing. 3. Esau's tears proceeded of envy toward his brother, not of any true sorrow: for he doth not acknowledge any fault in himself, but layeth all the fault upon his brother, vers. 36. and beside, he upon this hated his brother, and purposed to kill him, vers. 41. which is not the fruit of true repentance; and therefore it is no marvel that it was not accepted with God, Calvin. QUEST. XIX. Of the blessing which Isaac gave to Esau. Vers. 39 BEhold the fatness of the earth, etc. Isaac endueth Esau also with a temporal blessing, but with some restraint. 1. First here is omitted, plenty of wheat and wine, which was given before to jacob; whereby is signified, that Esau's Country should not abound with such plenty as Jacob's, Perer. 2. In Jacob's blessing it was added, God give thee of the dew of heaven: but here no mention is made of God: so the meaning is, that Jacob's posterity should depend upon God for these external blessings, so should not Esau's race, Mercer. 3. There is a spiritual blessing pronounced to jacob, they shall be blessed that bless thee, which is omitted here. 4. Where the Prophet saith, I hated Esau, and made his mountain's waste, Malach. 1.3. Idumea was a desert and barren Country in respect of Canaan; yet in itself it was not void of some fatness and fruitfulness, as here Isaac promiseth, Calvin. QUEST. XX. Of Esau's subjection to jacob, and the casting off of his yoke. Vers. 4. BY thy sword shalt thou live, etc. 1. That is, both Esau should get his living by the sword, Mercer. and his posterity, the Idumeans, should be a savage and cruel people, Calvin. 2. He should serve his brother, which came to pass in their posterity seven hundred years after this prophecy, in David's time, who subdued Edom, and put garrisons there, 2. Sam. 8.14. Ambrose noteth this for a benefit, that Esau was made Jacob's servant; Intemperanti pr●fecit sobrium, & prudenti imprudentem statuit obedire: He set the sober over the intemperate, and appointed the foolish to serve the wise, lib. 2. de jacob. c. 3. 3. Thou shalt get the mastery: some translate, when thou hast mourned, and refer it to that heavy chance, when the idolatrous King of Moab sacrificed the King of Edom's son, and not long after the Edomites shaked off the yoke of the Israelites, sic jun▪ in hunc locum: which reading is better: for the word here used eu hiphel, signifieth to mourn, or to be humbled, as Psal. 55.2. I mourn in my prayer: the Edomites after they had served Israel some four hundred and fifteen years, in the days of joram jehosophats' son, they departed from juda, and made them a King of their own, 2 King. 8.20. and in this liberty they continued eight hundred years, till the time of Hircanus, who subdued them, and made them to be circumcised. But after this Herod the son of Antipater, an Idumean, obtained to be King of the Jews: so that in him also after a sort the Edomites got the mastery over judah, Perer. QUEST. XXIII. Of Esau's purpose to kill jacob. Vers. 41. THe days of mourning for my father, etc. 1. That which joined and reconciled Ishmael and Isaac, the death and burial of Abraham, doth encourage Esau to kill his brother, Muscul. 2. Yet it was but a feigned mourning which he would afford his father, seeing he purposed to slay his brother, Calvin. 3. He would not do it so long as his father lived, lest he should accurse him, and deprive him of all blessings: so he refrained for fear, not of conscience, Mercer. 4. He only maketh mention of mourning for his father: it should seem that he little regarded his mother, whom he ought equally to have reverenced, Perer. QUEST. XXIV. How Rebeccah knew of Esau his bloody purpose. Vers. 42. IT was told Rebeckah. 1. Though it be said that Esau thought in his mind to kill jacob, yet it is like that he could not conceal or dissemble his murderous heart, but uttered it in the hearing of his wives, or some other, by which means it is more like it came to Rebeckahs knowledge, than by revelation, as Augustine thinketh: because the words are, it was told or reported to Rebeckah, Mercer. 2. She called jacob, or sent for him, who (as the Hebrews think) had hid himself for fear of his brother. 3. Esau his hatred was such, that he could not be satisfied nor comforted but by the death of jacob, thinking then to recover his birthright again. QUEST. XXV. Of Rebeccahs' counsel given to jacob to escape away. Vers. 44. Tarry there a few days, etc. 1. Yet jacob stayed twenty years, a longer time than Rebeckah supposed: of which long stay the frowardness of Laban was a cause: some think because of these words it is said of jacob, when he had served seven years for Rachel, they seemed unto him but a few days, etc. Gen. 29.20. yet not his mother's words, but the love of Rachel made that time seem so short, Mercer. 2. She thinketh that Jacob's absence, and the continuance of time, would allay Esau's implacable wrath: some men's anger is soon kindled, and as soon abated: such Aristotle calleth Acrechiólous, extreme choleric men: others do keep wrath long, whom he nameth Picrochiólous, of their bitter choler; and such was Esau his anger. 3. Rebeccah promiseth to send for jacob, which the Hebrews think she performed, in sending her nurse Deborah to him, which died in Jacob's house after his return, Whether Rebeccah sent for jacob. Gen. 35.9. 4. She feareth to be deprived of them both in one day, not because, as the Hebrews think, as they were borne together, they died together: but lest that if Esau killed jacob, she knew God's justice would overtake the other, Mercer. 3. Places of Doctrine. 1. Doct. We must be clothed with Christ's righteousness. Vers. 15. SHe clothed jacob, etc. Like as jacob being apparelled with fair perfumed garments was accepted of his father: so we cannot be pleasing unto God unless we be clothed with the righteousness of Christ: as the Apostle saith, Not having mine own righteousness, but that which is through the faith of Christ, Calvin. in vers. 27. 2. Doct. The Patriarches by temporal blessings were stirred up to seek for spiritual. Vers. 28. GOd give thee of the dew of heaven, etc. The Fathers rested not in these temporal blessings, but thereby as by certain degrees were to ascend higher, and be brought to the meditation of heavenly things, Mercer. As the Apostle showeth, If they had been mindful of that Country from whence they came out, they had leisure to have returned, but now they desire a better, that is an heavenly, Heb. 11.16. 3. Doct. Election not of works, but of grace. Vers. 30. THen came Esau from hunting. If Esau and Jacob's works be compared here together; we shall see that Esau doth nothing but praiseworthy: he obeyeth his father's mind, taketh great pains to hunt for flesh, he carefully maketh it ready: but chose jacob dissembleth, he offereth Kid's flesh for venison, maketh himself Esau, deceiveth his father: and this difference is set forth to this end, to show that election standeth not by works, but is of grace, Calvin. As Saint Paul saith, That the purpose of God might remain according to election, not by works, by him that calleth, Rom. 9.11. 4. Doct. The efficacy of the blessing dependeth not upon the minister, but the word of God. Vers. 33. I Have blessed him, therefore he shall be blessed. Though Isaac ignorantly had pronounced the blessing upon jacob, yet it remained effectual and of force: so they which bless and pronounce remission of sins in the name of God, though they be weak men, and compassed with infirmities, yet their sentence shall stand, being agreeable to the will of God: the force thereof dependeth not upon their ministry, but upon the word of God; Whatsoever ye bind in earth shall be bound in heaven, etc. Matth. 18.18. Calvin. 5. Doct. The jews supplications, why not heard. Vers. 38. HE lift up his voice and wept. Esau, because he sought a blessing apart to himself, and scorned to associate himself to jacob, to whom the promise was made, could not prevail with his tears: so the Jews, notwithstanding their prayers, fastings, howl, lamentations poured forth unto God, are not heard, because they refuse the true Messiah, and seek a way by themselves to go unto heaven, Luther. 6. Doct. The means which serve under God's providence must not be neglected. Vers. 43. ARise and fly to Haran, etc. Rebecca, though she was fully assured that jacob should have the blessing and inheritance, yet she is careful to use the means, and not immediately to depend upon God's providence: whereby we are taught, that as we are not to rely upon the means which the Lord setteth before us for our deliverance, and for the perfitting of his good pleasure toward us, yet we must not neglect them: our Saviour promised to be with his Disciples to the end of the world, yet he wisheth them, if they be persecuted in one City, to fly to another, Matth. 10.23. 5. Places of Confutation. 1. Confut. Saint Peter reproved for his dissimulation. Vers. 19 I Am Esau thy first borne, etc. Pererius well collecteth, that it is not necessary to exempt jacob here from a venial sin, seeing that Saint Peter, who was not inferior in grace and knowledge, is noted for his dissimulation, and thereof reproved by Saint Paul, in 27. Gen. Numer. 46. contrary to the opinion of Hierome, who would excuse Peter from all fault, and thinketh that all that discourse was but a set match between them: to this opinion the Rhemists seem to incline, Galath. 2. Sect. 9 but it is confuted by Augustine, Epist. 19 who discusseth this point at large with Hierome; saith he, Quadratus front in altero reprehendit, quod ipse commisit: With what face could Saint Paul have reprehended that in another, which he did himself: if so this had been a set match between them, Epist. 11. 2. Confut. Against the authority of the book of Toby. PErerius would excuse this dissimulation of jacob, saying, I am Esau, etc. by that of the Angel, who to Toby enquiring of his tribe and kindred, answered, I am Azarias of Ananias the great, Toby 5.12. for as this speech was figurative, that the Angel was not the son of Ananias so called, but of the grace of God, which is signified by that word: and so jacob meaneth that he was not Esau in person, but in respect of his prerogative: Contra. Thus he hath shaped a defence of one lie by another: for the Angel saith, he was of Ananias, and of thy brethren: he meaneth then that Ananias, which was of kindred to Toby; And this is one reason which impaireth the credit of this Book, because the Angel is brought in lying, which is not the use of the holy Angels in the Canonical Scripture. 3. Confut. Sacraments depend not upon the intention of the minister. Vers. 23. WHerefore he blessed him, etc. The blessing which Isaac pronounceth loseth not his force by his ignorance or wrong intention, who purposed to blessed Esau and not jacob, but upon the promise and word of God: whereby is confuted that point of popish doctrine, that the sacraments depend upon the intention of the minister; as though it were in man's power to frustrate the institution of God, Calvin. The Apostle saith, Shall their unbelief make the faith of God without effect, Rome, 3.3. neither shall the unbelieving or not rightly intending minister frustrate the force of the Sacrament. 4. Confut. Against the error of the Chiliastes. Vers. 28. GOd give thee of the dew of heaven, and the fatness of the earth. Upon this place, with the like, Tertullian foundeth his error, which is called of the Chiliastes, that Christ should reign with the Saints a thousand years here upon the earth: Vtriusque indulgentia exempla sunt: siquidem justum est Deo ellic exultare famulos, ubi sunt ipsius nomine afflicti, etc. here saith Tertullian, in isaack's blessing upon jacob, both are promised, the joys of heaven and of earth: and it is just with God that his servants should there rejoice, where they were for his name afflicted, Lib. 3. cont. Martion. Contra. Isaac here prophesieth not of the state of the Church after this life, but in this world: unless they will say, that in the next life we shall have wheat and wine, which are here mentioned: neither doth it follow, that because they suffered in earth, they should there also be rewarded: but as the Israelites were afflicted in Egypt, and recompensed in Canaan: so the faithful for their travel and labour in the earth, shall find rest in heaven. 5. Confut. Obedience for fear of punishment not commendable. Vers. 41. THe days of mourning for my father will come shortly, etc. Esau forbeareth a while from slaying his brother, not of any conscience, but for fear of his father's curse & displeasure: we see then that obedience which is caused for fear of punishment, is but a forced obedience, nor of any acceptance with God, which notwithstanding is so much commended of the Papists, Calvin. Saint Paul saith, Love is the fulfilling of the Law, Rom. 13.10. they then which do not yield their service of love, do not keep and fulfil the Law. 6. Places of Moral observation. 1. Observ. The meditation of death profitable. Vers. 2. I Know not the day of my death: The ignorance of the time of our end ought to stir us up to watchfulness, and to make all things straight with God and the world: as here Isaac resolveth to hasten the blessing of his son, because of the uncertainty of his end, Muscul. for our Saviour exhorteth us to watch, because we know not when the Master of the house will come, Mark. 13.35. 2. Observ. Parents curse how much to be feared. Vers. 12. SO shall I bring a curse upon me, and not a blessing, etc. jacob is afraid to purchase his father's curse, whereunto the Scripture attributeth much: we read how heavy Noah's curse was upon Cham: Augustine reporteth a strange story of a woman of Caesarea in Cappadocia, who after the death of her husband, receiving wrong at the hand of her children, which were ten in number, A fearful example out of Augustine, of ten children accursed by their mother. seven sons and three daughters, accursed them all: whereupon presently they were all stricken with a shaking and trembling of all their parts, and for shame they dispersed themselves into diverse Countries; of which number, two, Pallus and Paladia, a brother and sister came to Hippo, Lib. 27. de Civit. Dei, cap. 8. 3. Observ. God must be sought and flied unto in time. Vers. 34. Bless me also my father, etc. Esau came too late for the blessing which was bestowed before: and he coming out of time, (another having prevented him) could not obtain it, no not with tears; we must seek the Lord therefore in time, and enter in while the door is open, lest if we stay till the door be shut upon us, we remain without; so the Prophet saith, Seek the Lord while he may be found, call upon him while he is near, Isay 55.6. Calvin. 4. Observ. Outward blessings common to the just and unjust. Vers. 39 THe fatness of the earth shall be thy dwelling, etc. Esau is blessed with temporal gifts, as the fatness of the earth, as jacob was before; so that we see that these external blessings of the world are granted as well to the ungodly as the righteous; as our Saviour saith, That God sendeth rain upon the just and unjust, Matth. 5.45. Perer. Which teacheth us that we should not much care for these outward things, but desire the best and more principal gifts. 5. Observ. Persecution for righteousness sake. Vers. 43. FLee to Haran, etc. jacob is constrained to flee and shift for himself because of the blessing▪ so while the faithful do seek for the Kingdom of heaven, and spiritual things, they must make account to find hard entertainment in the world, Calvin. But Christ hath given us a comfort; Blessed are they which suffer persecution for righteousness sake, Matth. 5.10. 6. Observ. God's promises to be expected with patience. FUrther, whereas jacob which hath the blessing, is driven from his father's house, and is constrained to serve twenty years under an hard master: and Esau in the mean time had the rule of his father's house, prospered and became a mighty man: and yet for all this, neither Rebeckah nor jacob despaired of God's promise, or doubted of the blessing: it teacheth us, that although the wicked do for a while flourish in the world, we should not doubt but that God in his good time will perform his promise toward his, Mercer. 7. Observ. Injuries must first be forgotten, and then forgiven. Vers. 45. TIll thy brother's wrath be turned away, etc. and he forget, etc. The forgetfulness of wrongs bringeth forth forgiveness: but where injuries are remembered, they are hardly remitted, Muscul. We must therefore forget, and then forgive: as joseph did forget all the wrongs that his brethren did unto him, and considered how the Lord turned it to his good, Gen. 50.20. 8. Observ. Wives must not exasperate or provoke their husbands. Vers. 46. I Am weary of my life for the daughters of Hoth. Rebeckah as a wise and discreet woman, not willing to grieve her husband, concealeth from him the malicious hatred of Esau toward jacob, and pretendeth another cause of sending away jacob, namely, to provide him a wife from her own kindred, and not to match into so wicked a race as Esau had done, Mercer. By which example women should learn, that as their husbands ought not to be bitter to them, so they again should not exasperate their husbands with quick words, or froward deeds: as Sarah obeyed Abraham, and called him Lord, 1 Pet. 3.6. she did with mild and dutiful words seek to please him. CHAP. XXVIII. 1. The Argument and Contents. FIrst, isaack's charge to jacob concerning his marriage, and his blessing, are set forth, vers. 1.5. 2. Esau his hypocrisy, who to please his father taketh a wife from Ismaels' house, vers. 6. to 10. 3. God's providence is declared in a vision to jacob, how the Lord promised to be with him, and to conduct him, vers. 10. to 16. 4. Jacob's fear, devotion, and vow, are expressed, vers. 16. to the end. 2. The diverse readings. S.B. det. H. alter. H. det. H. mut. v. 2. Into Mesopotamia of Syria. H.C. Mesopotamia. S.B. Padan of Syria. T. Padan Aram. G.P. v. 4. Which God promised to thy grandfather. H. which God gave to Abraham. cater. v. 5. Rebeckah his mother. H. the mother of jacob and Esau. cater. v. 8. Proving that his father did not willingly look upon the daughters of Canaan. H. Esau saw that the daughters of Canaan displeased, or seemed evil in the sight of Isaac his father. cater. H.c. H.C.c. S. ad. C. cor. Ch. cor. Ch. cor. v. 9 Melech the daughter of Ishmael. H. Mahalath. caet. v. 13. The Lord leaned upon the ladder. H. the glory of God stood upon it. C. the Lord stood above it. cater. v. 13. Fear not. S. the rest have not these words. v. 14. For thee and for thy children shall all the kindreds of the earth be blessed. C. in thee and thy seed. cater. v. 16. In truth the glory of God dwelleth in this place. C. truly the Lord is in this place. cat. v. 17. This is no common place, but a place wherein God is pleased, and over against this place is the gate of heaven. C. this is no other but the house of God, and gate of heaven. cat. S.c. C. inter. v. 19 It was called Lemmaus. S. it was called Luz. cat. v. 20. Because the Lord is with me. T. if God will be with me. caet. if the word of God will be my help. C. heb. Cim. if, because. 3. The explanation of doubtful questions. QUEST. I. Why Isaac biddeth jacob go into Mesopotamia. Vers. 2. ARise, get thee to Padan. Aram. 1. Isaac herein followeth the counsel of Rebeckah, to send jacob into Mesopotamia; being persuaded it came from God, as Abraham was bidden before to hear the voice of Sarah, jun. 2. Though Abraham would not suffer Isaac to go into that Country, yet jacob is commanded by his father: both because by this means he should escape the danger threatened by his brother, and for that there was no such fear, lest jacob should not return, seeing there was of that kindred already planted in Canaan, and therefore his wives that he should marry would be the more willing to come with him: but isaack's case differed in both these points. 3. Isaac reneweth the same blessing in effect which he had given before to jacob for his further strengthening, lest jacob might have thought that the blessing which he had obtained by craft was of the less force. QUEST. II. Why Rebeckah is said to be the mother of jacob and Esau. Vers. 5. IAcob and Esau's mother. 1. Neither as Rasi, is it hard to guess wherefore Esau is added. 2. Not (as Ramban) because she is called Jacob's mother before, is she now said to be the mother of both, to avoid suspicion of partiality. 3. Nor yet because as the Hebrews imagine, jacob and Esau were twins, and lay wrapped in the same skin, contrary to the ordinary course. 4. Or to assure jacob of deliverance from danger, seeing he went to his uncle's house, to whom they were both alike dear. 5. But Esau is added to make way for the story following, where mention is made of Esau, according to the manner of the Hebrew speech, jun. 6. As also by the preferring of jacob before Esau, it appeareth, that isaack's judgement was altered, and that now he gave the preeminence to jacob. QUEST. III. Why Mahalath is said to be the sister of Nebaioth. Vers. 9 SIster of Nebaioth. 1. Nebaioth is added, not for that he was her brother also by the mother, and the rest were not. 2. Nor yet only because he was the eldest son, and most renowned amongst his brethren. 3. But he is named as the chief of Ismaels' house, who was now dead, and the government committed to his eldest son Nebaioth: for jacob was now 77. years old when he went into Mesopotamia, in the 63. year of whose age Ishmael died, who was fourteen years elder than Isaac, and lived 137. years: and Isaac was 60. years elder than jacob: so that Ismaels' 137. year, doth fall into Jacob's 63. year: see more of this, Quest. 20. in chap. 25. QUEST. IU. Why Esau marrieth Ismaels' daughter. Vers. 9 HE took unto his wives Mahalah, etc. 1. Which was not as Rupertus thinketh, Quo magis eos offenderet, to offend his parents the more: for than he would have married again from the Canaanites. 2. Neither yet chiefly did he it for multiplication of his seed, that he might therein be equal to his brother, Marlorat. 3. But Esau's chiefest intent was to please his father in this marriage, because Ishmael was his father's brother. But Esau took not a right course herein, seeing he both multiplied wives, and graffed himself into the flock of him that was of the bondwoman, and belonged not to the covenant, Mercerus. QUEST. V. Whether Bethel where jacob slept and pitched a stone, were the same City with jerusalem. Vers. 11. HE came unto a certain place. The Hebrews think that this place where jacob rested was the Mount Moriah, where Abraham offered Isaac, where afterward also the Temple was built: of the same opinion are Lyranus, Cajetanus, and before them Augustine, quaest. 83. in Gen. But this conceit hath no ground at all, and many reasons make against it. 1. This place was near to Bethel, but Bethel was far from Jerusalem; as may appear by jeroboam's act, who set up two golden Calves, one in Dan, another in Bethel, to the intent that the people should not go up to Jerusalem to sacrifice, 1 King. 12.29. 2. Jerusalem was the possession of the children of Benjamin, Bethel belonged to joseph, jud. 1.21, 22. therefore they were not the same City. If any object that there were two Cities called by the name of Bethel, as the Rabbins think, and that one of them is numbered among the Cities that fell to Benjamin, Iosu. 18.22. yet in the same place, vers. 28. jerusalem is reckoned for another City of Benjamins part: Jerusalem then and Bethel are still two Cities. 3. Borchardus which himself spent many years in viewing the land of Canaan, showeth that Bethel could not be Jerusalem, because this stone which jacob erected, and Deborahs' monument were then to be seen, not at Jerusalem, but beside the town called Bethel, Perer. QUEST. VI Why jacob slept all night in the field. Vers. 11. HE came to a certain place. Hebrews fables. 1. The Hebrews fable that jacob went from Beersabee to Charran in one day, as they affirm the like of Abraham's servant: and because in this verse the word macho● is thrice named, some of them understand the three Temples that should be built, some the three principal feasts: but these things have no ground. 2. Some say that the Sun did set miraculously before his time: josephus thinketh that jacob durst not go to the City because of the envy of the Inhabitants: but the reason why he lay in the field all night, is because it was late before he came thither: Ibi dormivit, ubi nox cum comprehendit; There he slept, as Chrysostome saith, where the night overtook him, Hom. 54. in Gen. QUEST. VII. Why jacob went so meanly furnished for his journey. HE took of the stones and laid under his head. Abraham sent his servant with camels and other company to attend him, with jewels of gold, but Isaac sendeth forth jacob alone, with a staff; whereof the reasons may be these: 1. I will omit the allegories of Augustine, who by jacob going with a staff to take a wife, understandeth Christ by his Cross redeeming the Church, Serm. 79. de tempor. of Rupertus, who by Jacob's poverty setteth forth the small preparation of the Apostles, sent forth to preach the Gospel with a scrip and a staff: or of Gregory, who saith, that in itinere dormire, to sleep in the way with jacob, is to sequester the mind from the cogitation of earthly things: and caput in lapide ponere, est Christo menta inharere; to lay the head upon a stone, is with the mind to cleave to Christ, Lib. 4. Moral. 2. But these indeed are the causes. Theodoret saith, Vt manifestius divina providentia declararetur, that God's providence might more fully appear toward jacob: who himself thanketh God, that whereas he went but with his staff, he returned with bands, Gen. 32.10. 2. Another reason is this, jacob went secretly and not accompanied, Vt melius fr●tris conatus declinaret, that he might the better avoid the practices of his brother, Thom. Anglic. 3. Beside it may be an example of labour, patience, and frugality to the servants of God; ex Perer. QUEST. VIII. The diverse expositions of Jacob's ladder. Ver. 12. THen he dreamt, and behold there stood a ladder upon the earth, etc. 1. Some by this ladder understand the genealogy of Christ: Saint Luke setting forth the same by descending from Adam downward, Saint Matthew by ascending from joseph upward. 2. Augustine by God standing upon the ladder, understandeth Christ hanging upon the Cross: by the Angels ascending, the Preachers handling mystical doctrines; by the Angels descending, Preachers applying themselves to moral doctrine, Serm. 79. de tempore. 3. Some by this ladder interpret the Church, which is the gate of heaven, without the which there is no salvation. 4. Some by this ladder insinuate a Christian profession, in the which are diverse degrees and virtues to rise by: by the Angels ascending, such are understood as are given to contemplation: by the Angels descending, such as follow an active and practical life. 5. Philo sometime by this ladder describeth the soul of man: the head he maketh the understanding, the feet the affections: the ascending & descending is the discourse of the reason: sometime he expoundeth it to be the uncertain state of the world, wherein as in a ladder, some ascend and are advanced, some descend and are dishonoured, ex Perer. 6. But the proper and literal meaning of the ladder is, to set forth God's providence, both in general, whereby he governeth all things in heaven and in earth, Psal. 113.6. The degrees of the ladder are the diverse means which God useth: the Angels ascending and descending, are the ministering spirits, which God sendeth forth for the execution of his will: even the Heathen Poet Homer by the like similitude of a golden chain, which jupiter sent down from heaven to earth, describeth the divine providence. And in particular, the special care which the Lord had of jacob to protect him in his journey, is by this ladder exemplified. The ladder is the way that jacob was to go, the Angels ascending and descending, do conduct him backward and forward: God standeth upon the top of the ladder, ruling all by his providence, jun. For whereas four things troubled jacob, his departure from his parents, his leaving of his Country, his solitary journey, his poverty: the Lord doth give him spiritual comforts against them all: I will be thy keeper; I will give thee this land; he saw Angels ascending and descending to be his companions: and thou shalt spread abroad to the East and West, etc. Perer. 7. This ladder also in a mystical signification betokeneth Christ, as he himself expoundeth, joh. 1.51. and specially in these points: 1. The two natures of Christ are expressed, who above is God of his father, beneath is man out of Jacob's loins. 2. Christ's office is described, who is the only way and the ladder whereby we ascend to heaven, Calvin. 3. The Angels ascending and descending, are the blessed spirits, which first ministered to the person of Christ, joh. 1.51. And secondly, do minister for the good of his body, namely, the elect, Heb. 1.14. QUEST. IX. How in jacob all the world should be blessed. Vers. 14. THou shalt spread abroad to the West, to the East. 1. This is first understood of the possession of the large Country of Canaan, which was extended toward the four parts of heaven: and secondarily it is referred to the spiritual posterity of jacob, that should be dispersed throughout the world, Mercer. 2. Whereas it is said, In thee, and in thy seed; he showeth how in jacob all Nations should be blessed, because of him should come the promised seed, Calvin. QUEST. X. What things were promised to jacob. Vers. 15. I Will never forsake thee, etc. 1. Because these promises made to jacob in Christ, were not only temporal, but spiritual; not only concerning this life, but the next, 1 Tim. 4.8. jun. 2. Wheresoever thou goest, which is not to be taken largely, but with this restraint, so long as he walked in the ways of God, the Lord promiseth to be his guide, Muscul. 3. Till I have fulfilled all I have promised thee: not only these things which the Lord now spoke, as Mercer. but which Isaac promised and pronounced unto jacob, vers. 3, 4. jun. yea and all those promises made to Abraham and his seed, were made likewise to jacob, Rasi. QUEST. XI. How the Lord is said to be in one place more than another. Vers. 16. THe Lord is in this place, and I was not aware, etc. 1. God in respect of his power and local presence is every where alike: but in respect of some special declaration of his presence, he is more in one place than another, as in some apparition and vision: as the Lord bid Moses put off his shoes because the ground was holy where the Lord then appeared, Exod. 3. so in the Tabernacle where the Lord gave answers in the Pool of Bethesda, where the Angel stirred the waters, the Lord was present after a special manner: as he is also in the assemblies and congregations of his servants: and as here in this heavenly apparition to jacob, Perer. 2. The Hebrews imagine that jacob for the space of fourteen years, while he was in Ebers house, never almost lay down, but watched, giving himself to meditation, and therefore reproveth himself now for sleeping: but that this is a fable, I have showed before in Gen. 25. quest. 20. 3. And I was not aware. Hebrews fables. So the Lord to the faithful performeth more than they could conceive and expect, Calv. And the servants of God perceive not at the first that which in process of time is revealed unto them, as it is said of Samuel, that at the first he knew not the Lord, neither was the word of God revealed to him, 1 Sam. 3.4. that is, in such familiar manner as afterward the Lord showed himself in, God revealeth not himself all at once to his servants. Gregor. lib. 2▪ in 1 Sam. 4. Bernard excellently showeth the difference of God's presence: Est in omni loco, etc. sed aliter atque aliter: apud homines males est puniens & dissimulans, apud electos operans & servans, apud superos pascens & cubans, apud inferos damnans & arguens, etc. God is every where, but after a diverse manner: he is among the wicked punishing, yet forbearing, among the elect working and saving, in heaven refreshing and dwelling, in hell condemning and reproving, Serm. 6. the Dedication. Eccles. etc. QUEST. XIII. Why jacob called the place fearful. Vers. 17. HOw fearful is this place? 1. Three things were here wrought upon jacob; while he slept he had a vision, when he awaked he had the revelation and understanding of the vision, and beside a reverend fear came upon him, Cajetan. 2. Which fear was not in respect of any danger, from the which the Lord promised to deliver him, Mercer. nor yet such a fear as the wicked are stricken with all, but a reverend fear, such as the godly have when they enter into God's presence, Muscul. 3. This place was not the Mount Moriah, as some think, where afterward the Temple was built, for Bethel and Jerusalem are far distant, as is showed before, quest. 5. neither is here Bethel a name appellative, but proper, given to that City which was called Luz before, vers. 19 but that fable of the Hebrews, that the Mount Moriah removed from his place, Hebrews fables. and went before jacob, is ridiculous, ex Mercer. 4. He calleth it a fearful place, and the house of God, both because God there appeared, and the heavens opened, and for that he thought it a meet place to be consecrated to the worship of God, jun. and it may well signify the Church of God, where the Lord doth reveal himself to his servants, Rupertus. QUEST. XIII. Of the stone which jacob poured oil upon. Vers. 18. HE took the stone that was under his head. 1. These were neither twelve stones, according to the number of the twelve tribes, which did all grow into one, as the Hebrews imagine: Hebrews fancies. neither were they many stones, as josephus: for though he gathered diverse stones about his head, as junius collecteth out of the 11. vers. yet one was fittest for jacob to rest his head on, and to rear for a pillar, Mercer. 2. The oil did not fall from heaven, as the Hebrews, nor yet is it like he had it from Luz; but it was such as he carried with him for his refreshing in his journey, and whereof there was great plenty in that Country, Mercer. QUEST. XIV. Whether jacob did well in setting up a pillar, and anointing it with oil. SEt up as a pillar, and poured oil. 1. The word is matseba, a pillar, of jat sab, which signifieth to stand: three sorts there were of such pillars: some for religious uses, forbidden Levit. 26.1. some for moral, to put the people in mind of some benefit, as the twelve stones pitched in Jordan: some for evil uses, as Absalon's pillar, which he set up to keep a memorial of him. 2. The Gentiles used superstitiously to pour oil upon stones; but jacob taketh not this usage from them: it is more like that Satan brought the Gentiles superstitiously to counterfeit those holy rites, which holy men consecrated unto God: and again, the Gentiles did adore and worship such stones, as Arnobius confesseth of himself, when he was yet an idolater, when he saw a smooth stone anointed with oil, Tanquam inesset vis presens adulabar, affahar; I did speak unto it, and flatter it, as though some present virtue were in it. But jacob ascribeth no divine virtue unto this stone, Perer. 3. Whereas they are forbidden to rear up any pillar, Levit. 26.1. this fact of jacob was long before the promulgation of that law: and beside they are forbidden to erect any such pillar to bow down unto it: they might set up stones and pillars for commemoration of some worthy fact, as josua pitched the stones in Jordan, but not for adoration: and so jacob here doth set up this stone for a remembrance of this vision, as also he doth consecrate it with oil, as peculiar for the service of God, for in the same place he afterward built an Altar to God, Gen. 35.7. but he was far off from any superstitious opinion of this stone. 4. Augustine findeth out here a greater mystery, making this stone anointed with oil, a figure of Christ, who is so called of his anointing, Lib. 16. de Civit. Dei, cap. 38. QUEST. XV. Whether the City of Luz were built at this time. Vers. 19 NOtwithstanding the name of the City was called Luz. 1. There is another word (alum) which signifieth certainly, truly, which the Septuagint unskilfully join with Luz, and make of both one corrupt name, Vlammaus. 2. Some think that there was here no City at this time, but that Luz was built long after, Calvin. But the text itself showeth, that at this time there was a City, and that jacob being overtaken of the night, lodged abroad in the field, Mercer. 3. Neither yet as some think, did jacob lodge in the City, for the town would have afforded him a softer pillow: and whereas jacob saith, that God appeared unto him at Luz, Gen. 48.3. he meaneth not the town itself precisely, but comprehendeth under that name, the field where he lodged, that belonged unto the City Luz. QUEST. XVI. Luz and Bethel, whether one City or diverse. HE called the name of the place Bethel, etc. A question is here moved, whether Luz and Bethel were all one City, seeing that the border of Joseph's inheritance, Iosu. 16.2. is said to go from Bethel to Luz: for the solution whereof: 1. It is not like that Luz and Bethel were two Cities at the first, which being near together were joined into one, and two principal parts of the same City retained the names of Luz and Bethel, sic Tostat. Lyran. 2. Neither were there two Bethels, one in the tribe of Ephraim, another of Benjamins lot, as Chimbi thinketh, and Genevens. in annot. josua 18.13. for Bethel was bordering only upon Ephraim, but within the lot of Benjamin, Iosu. 16.2. Iosu. 18.21. 3. Neither was this Bethel as some think, belonging first to Ephraim, and then fell to Benjamins lot: for no such thing appeareth, but that originally it was allotted to Benjamin, Iosu. 18.22. 4. Nor yet need we to say with Pererius, that Bethel is taken two ways, strictly, for the very place where God appeared to jacob, excluding the City; and largely, as comprehending the City & all together. 5. But the truth is, that there were two Cities called by the name of Luz, one that ancient town whose name was changed into Bethel, another afterward built by one that went into the land of the Hithites, which kept the name of Luz still, jud. 1.26. and this is that Luz, spoken of in the place objected, Iosu. 16.2. Masius in 16. jos. jun. 6. This Bethel by the Prophet Osee is called Bethaven, 4.15. that is, the house of iniquity, because jeroboam there set up his golden calf, 1 King. 12. and not far from Bethel was there a place called Bethaven, josua 7.2. which name, the other occasion concurring, was translated to Bethel, Perer. QUEST. XVII. How jacob voweth that the Lord shall be his God. Vers. 20. IF God will be with me, etc. 1. jacob was far off from conditioning with God, that he should no otherwise be his God, than if he performed these things. 2. Neither doth jacob here utter his infirmity, as doubtful of the performance of these things. 3. Nor yet doth he thus say, as though he thought the promise of God conditional, that he would not otherwise be his God unless he performed these things, Perer. for God expresseth no condition in his promise. 4. Nor yet need we answer, that jacob doth not vow the general worship of God, whereunto he was bound by his profession, having received circumcision, but a special service, in consecrating that place to God's service, and offering of tithes: or that it is lawful for a man to tie himself by a new bond to perform that to God which he is otherwise bound to do; as the Prophet David saith, Psal. 119.126. I have sworn and will perform it, that I will keep thy righteous judgements: both these answers are true, though not pertinent to this place, ex Perer. 5. Wherefore jacob doth not bring this forth as a condition, If God will be with me? this particle (in) is not here a conditional, but a word of time, as it is taken, vers. 15. until, if, that is, when I have performed, etc. so is it taken here, when God hath been with me, and kept me in this journey, jun▪ Mercer. and the words following are not to be read, than the Lord shall be my God: but, when the Lord hath been my God: so they are not parcel of the vow, which is complete in the 22. vers. but they are part of the reason of this vow, Rasi, jun. QUEST. XVIII. To whom jacob voweth to pay the tenth. Vers. 22. I Will give the tenth. 1. Some think that he paid the tenth to Sem or Eber: but Sem died before jacob was borne: and Eber also was dead many years before this, in the 19 year of jacob, who is now supposed to have been 77. year old. 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars, and in sacrifices for the service of God: and such things as are devoted to religious uses, are truly said to be given unto God, sic Cajetan. Mercer. 3. Some Hebrews refer this to the consecrating of Levi to the Priesthood: but (as Aben Ezra) not men, but cattle and beasts used to be tithed. 4. Places of Doctrine. 1. Doct. The ministry of Angels. Vers. 12. THe Angel of God went up and down. By this is expressed the ministry of the Angels, that are continually employed for the good of the elect: they ascend to report our necessities, they descend to be ministers of God's mercies; as the Apostle saith, Are they not all ministering spirits, sent forth to minister for their sakes that shall be heirs of salvation? Heb. 1.14. 2. Doct. How Gods providence is seen in permitting evil to be done in the world. HEreby also is set forth God's providence that watcheth over all things; for the Lord standeth upon the top of this ladder, whereby is signified the administration and government of the world. Against which providence, whereas it is objected that many evil things are committed in the world, to the which the Lord is no way consenting; Thomas Aquine answereth, that although some defects are against the particular nature of things, yet they are for the good of the universal; and therefore as Augustine saith, Deus non sineret malumesse in operib. suis, nisi sciret benefacere etiam de mal●: God would not suffer evil to be in his works, if he did not know how to turn evil into good. But it will be said, God ought to draw men against their will unto good. Dionysius answereth, Non est providentia divinae violare naturam, sed est cujusque naturae conservatrix: Gods providence doth not change or violate nature, but is the preserver of nature: leaving to things endued with reason to follow their own will and inclination, Lib. de Divin. nominib. cap. 4 par. 4. 3. Doct. How God forsaketh not the elect finally. Vers. 15. I Will not forsake thee, etc. God's promises to his servants are so stable and firm in Christ, that they are sure finally not to be forsaken, as the Lord said to josua, I will never fail thee nor forsake thee, Heb. 13.4. Calvin. 4. Doct. Lawful to vow. Vers. 20. IF God will be with me, etc. By Jacob's vowing, both their error is condemned that take away the use of all vows from Christians, and their superstition that vow not as they ought; jacob, 1. directeth his vows to God, How vows should be made. the papists vow unto Saints. 2. He voweth to testify his thankfulness, they vow to merit. 3. He voweth such things as were in his power, as to pay tithe; they such things as are beyond their reach, as single life, where the gift is not. 4. jacob voweth such things as God commanded, they vow things of their own inventing, as to go in pilgrimage, to fast with bread and water, to garnish Idols, and such like; concerning the which we may say with the Prophet, who required this at your hands? Isay 1. ●2. Calvin. 5. Doct. Signs called by the names of the things. Vers. 22. THis stone shall be the house of God. This stone was not God's house, but a monument or sign of the place of God's worship, for there jacob to fulfil this vow, afterward at his return built an Altar to God, Gen. 35.7. Thus by a metonymy, that which is proper to the thing, is given to the sign, in which sense the bread in the Eucharist, is called the body of Christ, Marl●r. 5. Places of Confutation. 1. Confut. How the Angels are reporters of our prayers unto God, and yet no mediators. Vers. 12. Lo the Angels of God ascended and descended upon it. Hence Pererius would gather, that the Angels descended from heaven to reveal unto us the counsels of God, and to execute his will, so their office is by ascending to report unto God our prayers, vows, and necessities, in Gen. 25. number. 23. We grant, that the Angels do report unto God the affairs of the world, and the acts and gests of men, and so their supplications in general: but this they do as messengers, not as mediators. The Prophet Zachary showeth a distinct office of the Angelical spirits, and Jesus Christ, there called the Angel of the Lord: they return this answer to Christ, W●e have gone thorough the world, and behold, all the world sitteth still, and is at rest. But the Angel of the Lord, Christ the Mediator of his Church, steppeth forth and prayeth, O Lord of hosts, how long wilt thou be unmerciful to jerusalem! Zach. 1.12. So then, though the Angels be witnesses of our devotion, and beholders of our tears and plaints, they have no office of mediation, neither have we any warrant to pray unto them. 2. Confut. Against the Platonists, that make three kinds of providence. Vers. 12. THere stood a ladder upon the earth, and the top reached to heaven. God's providence than descendeth from heaven to earth: contrary to the opinion of the Platonists, noted by Gregor. Nyssen. lib. 8. the provident. cap. 3. who make three kinds of providence, the first of God, in taking care only for things celestial and spiritual, and the general causes of other things in the world: the second they attributed to the second rank of gods, who provided for all things between the Moon and the earth: the third they yielded to the spirits who governed the actions of men. But the Scripture teacheth us, that all things in heaven and earth are ruled by God's providence, in so much that a sparrow cannot fall upon the ground without the will of God, Matth. 10.29. as the Prophet David also saith, Who is like unto the Lord our God, that hath his dwelling on high, who abaseth himself to behold things in the heaven, and the earth? Psal. 113.5, 6. 3. Confut. Jacob's ladder doth not signify the monastical profession. PErerius interpreteth this ladder out of a counterfeit piece of Bernard, to be the discipline of Monastical life, and namely, the way and rule of Benet's order, whereby the founder of that order S. Benedict went to heaven, number. 34. Contra. 1. First than it is requisite, if this ladder signifieth Monastical discipline, that he which first saw it, should have been a professed Monk: but I think they will not say that jacob was a Monk: the most special part of which profession consisteth in the vow of single life. 2. Christ himself standeth upon the top of this ladder, to whom the way and ladder is directed: he than that climbeth this ladder must ascend by faith in Christ; but the Monks think to climb up to heaven by their merits. 3. jacob was a figure of Christ, upon whom the Angels of God should ascend and descend, joh. 1.51. it is great presumption then to put Benet in Christ's place, that jacob should be a figure of him. 4. This ladder showeth the way that every true Israelite of jacob should ascend by: but every true Israelite and Christian is not a Monk. 4. Confut. Philo confuted concerning the ascending and descending of souls. PHilo understandeth the air to be this ladder: Basis terra, coelum caput; The earth is the foot of this ladder, the heaven is the head or top: the Angels are the souls, Quas aer habet stellis pares, which the air is filled with, equal to the stars in number: some of these descend into the bodies, some ascend: Alia ad corpora recurrunt, Some return to the bodies again: thus Philo Platonizeth, Lib. de somniis. In this device of Philo three notable errors are discovered: 1. The air is not the seat or region of souls, but the spirits of the just are in heaven where Jesus Christ is, and the holy Angels, Heb. 12.22, 23, 24. 2. The souls had no being before their bodies, that they should descend into them as from another place: God formeth the spirit of man within him, Zachar. 12.1. 3. Neither do the souls once separated from the bodies, return any more to cohabit in earthly and mortal bodies; The spirit returneth to God that gave it, Eccles. 12.7. 5. Confut. Against the Helvidians. Vers. 15. I Will not forsake thee till I have performed, etc. The Helvidians, because it is said that joseph knew not Mary ●●ll she had brought forth her firstborn son, Matth. 1.25. would gather thereupon, that he knew her afterward: they may as well conclude here, that after God had performed to jacob that which he promised, that he did forsake him then, Muscul. 6. Confut. Temples have no inherent holiness, but in regard of the use. Vers. 17. THis is no other but God's house, etc. This proveth not that Temples and Churches are more holy places in themselves, which is the opinion of the Romanists. 1. Their Temples being polluted with idolatry, are profane and unholy. 2. Though before Christ's coming the Lord chose his special place where he would have sacrifices offered, and not in any place beside, and so some places were privileged with a legal kind of sanctity, more than others: yet now since that Christ hath every where opened heaven to the prayers of the faithful, that distinction remaineth not. 3. Even Bethel retained not an inherent holiness, but in respect of the religious use: for after that it was by jeroboam defiled with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity. 7. Confut. Against the anointing of Altars. Vers. 18. HE poured oil upon the top of it, etc. Hence Rabanus groundeth that superstitious use of anointing the Altar with oil: Altar post aspersionem aquae Chrysmate ungitur ad imitationem Pat●iarcha jacob; The Altar after the sprinkling of water is anointed with Chrism, after the imitation of the Patriarch jacob, Lib. de institut. Clericor. cap. 45. Contra. 1. The ceremonies of the law, which were figures and shadows of things to come, are not meet ornaments for the Gospel, such were their washings, anointings, sacrifices, and other rites: they were shadows of things to come, but the body is Christ, Coloss. 2.17. The body then being come, what need the shadow? 2. The same ointment that Christ was anointed with, his members also receive: but that was a spiritual unction, Luk. 4.18. The spirit of the Lord is upon me, because he hath anointed me. Of this anointing the Apostle speaketh: You have an ointment from him that is holy, and ye have known all things, 1 joh. 2.20. 3. But if Jacob's anointing must be a pattern, why do they also sprinkle water, which he did not? jacob also used profane and common oil, such as he carried for his journey; but their oil must be hallowed first and consecrated: jacob here maketh no Altar, but setteth up a pillar for a monument: why do not they by the same example power oil upon their Crosses and Pillars in the highway? 8. Confut. Bethel become Bethaven, and Rome Babel. Vers. 19 HE called the name of that place Bethel. Yet afterward when it was profaned by idolatry, it was called by the Prophets Bethaven, the house of iniquity: we need not therefore marvel if that Rome, sometime the Church of God, be now become Babel, the fountain of corrupt doctrine, the place and seat of Antichrist: they cannot show such warrant for the consecration of Rome, as the Scripture speaketh for Bethel, which of the house of God was made an habitation of filthy Idols; and so is Rome, Muscul. 6. Places of moral observation. 1. Observ. We must not amend one error by another. Vers. 9 THen went Esau to Ishmael, etc. Esau in stead of correcting his former error, in taking him wives from the daughters of Canaan, committeth another, in matching into the stock of Ishmael, that was also a stranger from the covenant: he thought he should please his father, though he did not thoroughly reform himself, if he came a little nearer: such is the reformation of hypocrites, they think they have done well if they can daub over their sins, and set some colour upon them by a pretended reformation: as Herod did, Who seemed to reverence john, and when he heard him, he did many things, and hea●d him gladly, Mark. 6.30. Mercer. Calvin. 2. Observ. Patience and labour to be endured for virtue. Vers. 11. HE took of the stones of the place, and laid under his head. jacob is set forth unto us as a singular example of labour and patience: who both lay hard, and fared coarsely by the way. Philo noteth hereupon, Non decet virtutis sectatorem vita delicata, etc. A delicate life becommeeh not a follower of virtue. This example serveth to reprove those who place their whole felicity in this life, in dainty fare, lying in soft beds, and other such delicacies: which was the happiness of that rich glutton, Luk. 16. Beside, this example doth teach us, that if we have the like hard entertainment in the world, we should comfort ourselves by the example of jacob, Calvin. So Saint Paul saith, I have learned, in whatsoever state I am, therewith to be content: I can be abased, and I can abound, Phil. 3.12. 3. Observ. We must always be going forward in our Christian course. Vers. 12. THe Angels went up and down. None of them were seen to stand still upon the ladder, but were in continual motion, either ascending or descending: which teacheth us, that in our Christian profession we should be always going forward: Qui non proficiunt, necessario deficiunt; They that go not forward, go backward: the Angels either ascend or descend, Perer. The Wise man saith, He that is slothful in his work, is even the brother of a great waster, Prov. 18.9. He that buildeth not up in Christian profession, pulleth down. 4. Observ. Reverend behaviour to be used in the Church of God. Vers. 17. HE was afraid and said, how fearful is this place? etc. jacob perceiving that God was present, and that the place where he was was God's house, because the Lord had there showed himself, he doth stir up himself to a reverend fear, as being in the sight and presence of God: which his example doth teach us how we ought to behave ourselves reverently and humbly in the Lord's house: Bernard well saith, Terribilis plane lo●us, dignus omni reverentia, quem fideles inhabitant, quem angeli sancti frequentant, quem sua praesentia Dominus dignatur: A fearful place indeed, and worthy of all reverence, where the faithful inhabit, the Angels frequent, God himself vouchsafeth to be present: as the first Adam (saith he) was placed in Paradise to keep it: Ita secundus Adam versatur in Ecclesia sanctorum, ut operetur, & custodiat; so the second Adam is conversant in the congregation of the Saints, to be working there, and watching over them: Bernar. serm. 6. the dedication. The Prophet David saith, I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple: Psal. 5.7. 5. Observ. To be content with our estate. Vers. 20. IF he will give me bread to eat, clothes to put on, etc. jacob requireth not any superfluous or unnecessary thing, but only needful and sufficient provision: like as the Prophet prayeth, Give me not poverty, nor riches, but feed me with food convenient, Pro. 30.8. We learn hereby to be contented with a little, and not to covet abundance: there is a saying, Cuiparum non est satis, nihil est satis: he that a little sufficeth not, nothing will suffice: the Apostle saith, Godliness is great riches, if a man be content with that he hath, 1 Tim. 6.6. CHAP. XXIX. 1. The Argument and Contents. IN this chapter, first is declared the entertainment of jacob into Laban's house: where we have, 1. his communication with the shepherds, verse 1. to 9 2. his salutation of Rachel, verse 9, to 13. 3. his manner of receiving into Laban's house. Secondly, jacob covenanteth with Laban for Rachel, and serveth first seven years, than Leah is given for Rachel by Laban's craft, after he serveth seven year more to enjoy Rachel, vers. 16. to 30. Thirdly, the issue and fruit of Jacob's marriage is expressed, the barrenness of Rachel, and the fruitfulness of Leah in bringing forth unto jacob four sons: and the cause hereof is showed, because Leah was despised. 2. The diverse readings. v. 1. to Laban of Bathuel the Syrian, the brother of Rebeckah mother of jacob and Esau. S. ad. S. the rest have not these words. v. 8. we may not. B. G. we cannot. caet. iacol. to can. S.c. H. mut. tem. H. Mut. person. H. alt. Ch. add. H. cor. G. cor. H. inter. H. cor. till all the shepherds be come together. S. all the flocks. caet. and we do remove the stone. H. they do remove. caet. verse. 9 while they spoke. H. while he spoke. caeter. v. 13. Having heard the causes of his journey. H. He told Laban all these words or things. caeter. v. 21. the days of my service are fulfilled. C. my days are fulfilled. caet. v. 22. great troops of friends being called together. H. he called together all the men of the place. caeter. v. 27. fulfil seven years for her. G. fulfil or pass over a week for her. caeter. so likewise, v. 28. fulfil a week of days of this marriage. H. v. 30. obtaining the desired marriage, he preferred the love of the second before the first. H. he went into Rachel, and loved Rachel more than Leah. caet. v. 35. he called. T. she called. cater. 3. The Explanation of doubtful questions. T. mut. pers. QUEST. I. Of the three flocks, and the stone laid upon the well's mouth. Vers. 2. THree flocks of sheep lay there, etc. there was a great stone upon the well's mouth, etc. 1. I will omit the allegories that are here devised: the Hebrews by the three flocks, understand the people, Levites, and Priests, three orders in Israel: others by the stone would have signified the doctrine of the pharisees, which was an impediment to the knowledge of the law. 2. They used to lay a great stone upon the well's mouth, not only to preserve men from danger by falling into it, but to keep the water, that it might not be troubled or corrupted: for it seemeth, there was great scarcity of water in that country, Mercer. QUEST. II. Of Rachel's keeping her father's sheep. Vers. 9 Rakehell came with her father's sheep. 1. So was it the fashion of that country, to set their daughters to keep their sheep: as the seven daughters of Revel Moses father in law did, Exod. 2.16. Rachel seemeth thereof to have her name, which signifieth a sheep, Muscul. 2. Rachel was thus employed, and Leah stayed at home, for that she was the elder, and now marriageable, or because of her tender eyes, which might not endure the sun, Mercer. QUEST. III. Whether jacob rolled away the stone alone. Vers. 10. HE rolled away the stone: 1. Some think, that he with the rest did remove this stone, I●n. 2. But it is rather like that jacob did it alone, being now a man of perfect strength, seventy seven years of age, whereas the other might be youths, and some maidens: as also jacob casting affection to Rachel might put forth his strength to show her pleasure, and to insinuate himself, Mercer. QUEST. IV. Of diverse kinds of kissing and whether it were lightness in jacob to kiss Rachel. Vers. 11. ANd jacob kissed Rachel, etc. 1. We read of diverse kinds of kisses: 1. one an unchaste kiss, such as harlots use, Prov. 7.13. 2. a modest kiss used among kindred, as Isaac kissed jacob, Gen. 27. jacob here kisseth Rachel. 3. a kiss of courtesy, as they used to salute strangers, and to entertain them into their house, Luk. 7.45. Our Saviour saith to the Pharisee, thou gavest me no kiss. This kind of kissing was much used among the Romans, who used one to kiss another in the way, insomuch, that Tiberius Caesar, as Suetonius writeth, did forbid it by a public edict. 4. They used also among the Romans a kiss of trial, the kinsfolks used to kiss the women, to see if they had drunk any wine, which was not lawful amongst them: as Pliny maketh mention of Egnatius Mecennius, that killed his wife for drinking of wine out of a tun, and yet he was by Romulus acquitted of the murder, lib. 14. cap. 14. 5. There was a fraudulent kiss, such as judas gave that betrayed Christ. 6. There was an holy kiss, which the Christians did use one to give to another in their holy assemblies, in token of love, before they received the sacrament: whereof Saint Paul speaketh: Greet one another with an holy kiss, 2. Corinth. 13▪ 12. ex Perer. 2. josephus misreporteth this story, that Rachel wept and fell upon Jacob's neck, whereas it was jacob, lib. 1. antiquit. 3. Lest it might be thought a light part in jacob to kiss a woman unknown, I agree unto Aben Ezra, that here we must admit ●n hysteron proteron, for first jacob told Rachel who he was, as it followeth in the next verse, before he kissed her, Mercer. 4. Augustine allegorizeth this fact of jacob▪ that as he first watered Rachel's flock before he kissed her, sic nisi per aquam baptismi, etc. so unless by baptism the people of God obtain remission of sins, osculum accipere a Christo, 1. pacem ejus habere non meretur, they cannot obtain a kiss from Christ, that is, enjoy his peace, Aug. serm. 80. the temp. QUEST. V. Why jacob wept. Vers. 11. LIft up his voice and wept, etc. jacob weepeth for joy that he had so happily continued so long and painful a journey, Hebrews fables. not as Esau wept for grief, Genes. 27.2. The Hebrews think that he wept, because he had no gifts to bestow upon Rachel, as Eliezer did upon Rebecca, Gen. 24. they further imagine, that jacob came forth accompanied with servants, camels, and gifts, but that he was robbed of all be Eliphaz Esau's eldest son by the way, who yet spared his life: but these are tales. It is like that Rebecca sent jacob away privily because of Esau, lest he should have lain in wait for him. 3. So likewise they imagine that Laban came forth hastily to meet jacob, thinking that he had come as richly furnished as Eleezer, whom Abraham sent: and seeing no company, at the last he kissed him, to try if he had any pearls in his mouth: and finding nothing, that thereupon he saith, thou art my bone and my flesh, that he had no other cause now to give him entertainment, but that he was his kinsman. QUEST. VI Whether Leah were blear-eyed. Vers. 17. LEah was tender eyed. 1. Not fair eyed, as Oukel●s translateth, as though Leah had nothing comely but her eye, but Rachel was all comely. 2. Not yet was she lippis oculis, blear-eyed, as the Latin translateth, and Tostatus expoundeth, fluebat crassus humor quotidie ex oculis, ut esset lipp●, 1. similis lachrimanti, that there issued out of her eyes continually a thick humour, so that she was blear-eyed, as if she continually wept: the word is raccoth, tender: her eyes seemed to have been dull and heavy, which made her purblind, or to look a squint, which is a great deformity in a woman. 3. This her infirmity came not by continual weeping, as the Hebrews imagine, lest she should have been given to Esau to wife: for it is like, that they had not yet heard so much as of the name of Esau: but this weakness of her sight might proceed from her weak constitution, whose name may seem to have been derived of laah, which is to wax faint, or feeble, Mercer. QUEST. VII. Why jacob served seven years for Rachel. Vers. 18. I will serve thee seven years for Rachel thy younger daughter, etc. 1. It was the use in these countries, as afterward among the Grecians and Romans, for the husband to endow his wife, and to give unto her or her parents and friends some gifts. Among the Germans the espousals were not good if the husband gave not the wife her dowry, Tacit. de morib. German. the Indians did use for a pair of oxen to buy their wives, The manner of espousals. Strab. lib. 15. the Massilians were not to give by way of dowry above 100 pieces of gold: the Cretensians half their goods: the ancient French gave as much as they received: the Saxons gave unto their wife's parents, 300. shillings, Perer. 2. The like custom was in Israel, David espoused his wife for 100 foreskins of the Philistines, 2. Sam. 3.14. the Prophet Osee bought his wife for 15. pieces of silver, and an homer of barley, etc. c. 3.2. jacob, because he had nothing to give, offered his service. 3. He himself setteth down the time of 7. years, not as the Hebrews think, because Rachel was now but 5. year old, and therefore he would stay till she were marriageable: it is not like, that a maiden of 5. year old could keep her father's sheep: but jacob knowing Laban's covetous mind, doth covenant for a reasonable time of service, Mercer. 4. Laban dealeth subtly with jacob, not simply promising Rachel, but saying it is better, Laban's craft. etc. for he had even now that crafty fetch to marry Leah first. 5. The 7. years seemed but a few days to jacob, not during the time of his service, because he comforted himself with the hope of his love, sic Calvin. they seemed not long in his judgement, but in his affection, Perer. but after the time was over, Mercer. 6. Rupertus hath here a fit allegory, making jacob a type of Christ, who came in the form of a servant, and endured much travail and labour in the days of his flesh, to marry himself to Rachel of the Gentiles, yet first offering himself to Leah the Synagogue of the jews, ex Perer. QUEST. VIII. Whether Jacob's love toward Rachel were inordinate. Vers. 18 IAcob loved Rachel. 1. He loved her because she was beautiful and comely: for of the three corporal blessings, strength, health, beauty, this hath the pre-eminence: Plato called it the principality of nature, Socrates, a tyranny not long, Aristotle, a greater commendation than all Epistles. 2. jacob though he might herein show some infirmity, he simply offended not, for to desire beauty to be a provocation of lust, is unlawful: but to affect it to this end, for more loving society and procreation of children, and where it is accompanied with virtue, all which here concurred in Rachel, Beauty how far to be respected in marriage. is excusable: for as meat pleaseth better in a clean dish, so virtue in comely persons is more amiable, Hugo. and some actions there are that without some delight cannot be so well affected: as eating of meats, learning of arts such is the matrimonial society, Augustine: yea holy men may fail in some circumstances of virtuous actions, as in the zeal of justice, in the works of charity, in the love of their spouses, which defects are excused by the lawfulness of the actions, and the exercise of other virtues, Perer. ex Thom. Anglic. QUEST. IX. How Jacob's term was ended. Vers. 21. GIve me my wife, etc. for my term is ended. 1. Not which Rebeckah his mother did set him, neither speaketh he of the term of his own years, that by reason of his age, he could stay no longer, to have any children, jun. but he meaneth his seven years of service were expired. 2. It is therefore unlike, that in the beginning of the seven years this was done, as R. Levi▪ or before the seven years complete, as Ramban: for Laban being an hard man, would remit nothing of the time agreed upon. QUEST. X. Of marriage feasts, and why Laban made a feast. Vers. 22. LAban gathered together all the men of the place, etc. 1. Not all, but many of the neighbours were called together: for thus in Scripture often general speeches are restrained: Genes. 41.57. all countries came to Egypt to buy corn, that is, very many. 2. This company was called together, not to advise with Laban, how to deceive jacob, as some Hebrews think; for Laban was crafty enough of himself, Mercer. but that jacob before so many witnesses should not go back from that marriage, wherein he should be deceived, Calvin. 3. This solemnity of marriage though it be not of the substance thereof, yet for more honesty and decency▪ and for the ratifying of marriage, and to avoid secret contracts, it is very fit to be used, Tostatus. 4. It was the laudable manner of those times, to make marriage feasts, as appeareth both in the old and new testament: jud 14.10. Samson made a feast at his marriage; our Saviour vouchsafed to be present at the marriage feast, john 2. and this custom may very well be retained so it be used with moderation, that the concourse of unruly company be prevented▪ and excess avoided; therefore Plato prescribeth at marriage feasts, not above five friends of each side▪ Abuses to be avoided in marriage feasts. and as many kinsfolks to be called together, but to be drunken with wine he counteth it maxim alienum in nuptiis, to be least of all beseeming marriage, Perer. QUEST. XI. Of Laban's fraud in suborning Leah. Vers. 33. WHen the even was come, he took Leah, etc. 1. Their manner was to bring the spouse home at night, and covered with a veil, for modesty and shamefastness▪ which was the cause that jacob knew not Leah at his first going in unto her; and it is like that she was silent all night, lest she should have been discerned, and her silence he imputed to her modesty; some think that jacob came not near her, but continued all night in prayer, but it is unlike, How Leah was not discerned of jacob. seeing that jacob had longed seven years for this marriage. 2. Leah cannot be here excused, who was in fault, yet drawn into it by her father's counsel, and desirous also herself to be married to such a worthy man, Perer. and she might think that jacob and her father were agreed. 3. But Laban was in the greatest fault, and therefore jacob doth expostulate with him. 1. He is unjust of his promise in not giving Rachel betrothed to jacob. 2. He dissembleth, excusing himself by the custom. 3. He offereth wrong to his daughter, to cause her to commit adultery. 4. And to jacob, in thrusting upon him a woman whom he desired not. 5. Though there were such a custom, he should have stood upon it in time, when Rachel was espoused: now the custom could not serve to violate the law of nature, to cause jacob to commit adultery, being betrothed already to another, Perer. QUEST. XII. Whether jacob fulfilled seven days or years before Rachel was given him. Vers. 27. FVlfill seven for her. 1. Some understand this of seven years, for the word Shebang is sometime taken for seven days, sometime for seven years, Mercer. Vatab. Genevous. but this is not like, for Rachel was given to jacob first, and then he served seven years for Rachel, but if it should be taken for seven years, than jacob should not have had his wife till these seven were fulfilled, vers. 28. 2. But it is better understood of days, as Hierome expoundeth it: ut sep●em dies pro nuptiis prioris sororis expleat, that he fulfilled seven days for the marriage of the elder sister: Hieron. tradition. in Genes. for it was the manner to keep the marriage feast 7. days, jud. 14.15.17. Augustine yieldeth this reason, valde iniqu●m fuisset Iacob fallaciter deceptum differre alios septem annos: it had been most unjust to defer jacob so craftily deceived seven years longer, qu. 89. in Genes. QUEST. XIII. Jacob's multiplicity of marriage, no argument of his intemperance. Vers. 29. LAban also gave Rachel his daughter Bilhah, etc. Laban gave unto both his daughter's handmaids, both to attend and wait upon them, as also to be a solace and comfort unto them in a strange country whither they were to go, Perer. 2. These afterward were joined unto jacob for procreation, beside either Laban or Jacob's intention: and in that jacob had two wives and two concubines, it argueth not his intemperancy. 1. Because he intended only to marry Rachel, & praeter animi voluntatem Leam accidisse, and that Lea was given unto him beside his mind. 2. jacob also in this multiplicity of marriage, chiefly propounded to himself the procreation and multiplying of his seed. 3. He took his maids, not of his own mind, sed ut conjugem placaret, but to please his wives, that they might have children by them. 4. And again it must be considered, tunc temporis non datam fuisse legem, qua multiplices nuptias prohiberet, that there was at that time no law which did forbid multiplicity of marriage, sic Theodoret. qu. 84. in Gen. ex citat. Perer. QUEST. XIV. At what time Leahs' four eldest children were borne. Vers. 34. HIs name was called Levi, 35. she called his name jehudah. 1. The Hebrews fable, that Michael called from heaven to Levi, Hebrews fables. and gave him that name, and endued him with gifts fit for the Priesthood: and further, Leah now having borne three children, saith her husband should be joined unto her, because she had borne her part of the twelve sons, which she as a prophetess did foresee should be borne unto jacob, of his two wives and two handmaids: but these are fabulous and vain conjectures: they also in the name jehudah, do include jehovah, the letter Daleth being added in the fourth place, because he was the fourth son: but these light collections are not to be stood upon. 2. Some think that these children began to be borne in the beginning of the first seven years, as R. Levi: but the text overthroweth that conceit, for jacob went not into Lea, till he had ended his term of seven years, vers. 21. Some think that these and the rest of the children were borne to jacob in the last seven years, and the six years beside of Jacob's service: but the story is otherwise, that all Jacob's children were borne before he entered into a new covenant to stay still with Laban, his two seven years being expired, Genes. ●0. 25. But it is more probable, that all Jacob's children, only Benjamin excepted, that was borne in the land of Canaan, that is, eleven sons and one daughter, were brought forth in the compass of the last seven years: for it is not necessary to assign their birth successively, one to be borne after another, but that their mothers might be with child at once: and so it is not improbable, that four women in seven years might bring forth 11. or 12. children, Mercer. 4. Places of doctrine. 1. Doct. God directeth even the least actions of his servants. Vers. 1. IAcob lift up his feet: that is, he went cheerfully and willingly: and in that mention is made of so small an action, as the lifting up of his feet, we learn, that even the least and ordinary actions of the faithful are directed by the spirit of God, and guided by his providence, Mercer. as our Saviour taketh knowledge of nathaniel's sitting under the fig tree, joh. 1.48. so the Apostle saith, that all things work together for the best, to them that love God, Rom. 8.28. 2. Doct. Men may hold the truth in general, and yet fail in particular. Vers. 15. SHouldest thou serve me for nought? Laban here speaketh reason, and seemeth to know what is just and right, but afterward he failed, and recompensed jacob but meanly for his faithful service: as jacob complaineth, Thou hast changed my wages ten times, Gen. 31.41. Thus we see, that carnal men may hold general principles a right, but when it cometh to their own particular, than they are blinded with self-love, Calvin. So dealt Herod with john Baptist: he did acknowledge him to be a just and holy man, yet to please his wife's daughter, commanded him to be beheaded. 5. Places of Confutation. 1. Confut. Custom not to be pretended wheres greater enormities are admitted. Vers. 26. IT is not the manner of this place, to give the younger before the elder. He pretendeth a custom in the less matter, in the mean time he transgresseth the custom and all good order in a thing of greater importance, in thrusting upon a man in the night one sister for another: thus after the like manner the Romanists object the custom of the Church against the marriage of Ministers, whom they call Priests; and in the mean time they break all good order, while for want of the due remedy, fornication and unclean lust is suffered to be practised amongst them, Muscul. 2. Confut. Jacob's polygamy and marriage of two sisters, not justifiable. Vers. 30. SO entered he into Rachel also. This multiplicity of wives which is called polygamy, is diversely excused. 1. Augustine saith, Nulla lege prohibebatur, it was forbidden by no law: quand●mos erat, crimen non erat: It was no fault, when the custom was so: as in times past it was a shame for the Romans to have talares tunicas, side garments, but now every one of honest sort doth wear them, Aug. lib. 22. cont. Faust c. 47. Contra. 1. Though there were no written law in those times, yet their own conscience grounded upon the light of nature, and the faithful tradition of the fathers, might have discerned it to be a fault: seeing that God in the beginning for one Adam made but one Eve, and Lamech of the wicked race is the first found in Scripture to have had two wives. 2. And though custom may be pretended for many wives, yet to marry two sisters there was no such custom, Mercer. 3. The example of long garments is nothing like: for it is a thing indifferent, which may be thought comely or uncomely, as time and place doth vary: but that which is simply unlawful, and against the first institution, as polygamy is, cannot be borne out by any custom. 2. Some say that polygamy is after a sort against nature, yet so as it may be dispensed with, as it is like after the flood, to Noah this indulgence was given, Perer. in 29. Gen. number 31. Contra. 1. If Noah had been dispensed with for many wives, than had there been greatest cause to have used that liberty: and if polygamy for propagation were tolerable, God might have preserved in the ark more than for every man one woman. 2. Against a written law and institution, as this is of having one wife, Gen. 2.24. A man shall leave father and mother, and cleave to his wife, not wives; a dispensation unwritten cannot be admitted. 3. Divers allegories are made of Jacob's two wives: Augustine by Leah, figureth the people of the jews, by Rachel the Gentiles. Rupertus saith contrary, that Rachel was a type of the jews, Leah of the Gentiles, August. ser. 80. de tempor. Rup. in Gen. 29. Gregory by Leah interpreteth the active life, by Rachel the contemplative, Homil. 14. in Ezech. ex Perer. Contra. 1. By the diversity of these allegories it appeareth, they are men's collections, and humane devices, and therefore cannot excuse the transgression of a divine ordinance. 2. And though these allegories might be warranted by the Scripture, yet thereby is not the fact justified: Christ's coming for the suddenness thereof in Scripture is compared to the coming of a thief; yet I trust thereby is not a thiefs sudden approaching approved. 3. This then is the resolution of this question: 1. that jacob showed his infirmity in this not double, but quadriple marriage, yea and the same incestuous in the marriage of two sisters. 2. yet Laban's fault was greater than Jacob's, who by his craft induced him unto it. 3. God in his deep providence used this oversight of jacob, as a means greatly to increase and multiply his seed. 4. jacob and the rest of the patriarchs, in their manners and general example of life, How far the fathers are to be imitated. but not in some particular acts, such as this is, are to be imitated, Mercer. 6. Places of moral observation. 1. Observ. Education of children in labour. Vers. 9 Rakehell came with her father's sheep, for she kept them. Thus in that simple age did they bring up their children, not idly and wantonly, but in labour and household works: Laban had many servants beside in his house, yet he setteth this fair damsel to keep his sheep: though this be not an example now to men of good sort and place, thus to employ their daughters, for the particular; yet they should follow it so far to provide that their children be industriously brought up, and not to give them the reins of licentious liberty. Thus we read, that james and john were with their father Zebedeus in a ship mending their nets, Matth. 4.25. he trained them up in the works of his own vocation. 2. Observ. Service of kinsmen. Vers. 15. THough thou be my brother, shouldest thou serve me for nought? Laban was willing to betaine jacob still, because he was a faithful servant: which is a rare thing in kinsmen now adays, who think they may by authority help to consume their master's substance, if they be of kin unto him: while in the mean time they do but loiter in their business, Luther. But Saint Paul giveth a rule for all servants, whether allied to their masters or not, that they should be obedient unto them in singleness of heart, Eph. 6.5. 3. Observ. Jacob's continent behaviour. Vers. 20. IAcob served seven years for Rachel. 1. Jacob's singular continency herein appeareth, that notwithstanding Rachel were continually in his fight, yet before the time came he governed his affection toward her: having the fear of God before his eyes, and being exercised in continual labour with frugal diet, which might be a means to contain him in his chaste course, Perer. An example it may be to fellow-servants, to take he●d of dalliance and unchaste behaviour. 4. Observ. Neglect of wife or husband, in scripture is counted hatred. Vers. 31. WHen the Lord saw that Leah was hated or despised, etc. Yet was she not simply hated, for jacob performed unto her matrimonial duties, but less respected than Rachel▪ thus the Scripture counteth the neglect of wife or husband hatred: It is not then enough, not to break forth into capital hatred, but they must one be heartily affected to another, Calvin. Husband's love your wives, as Christ loved his Church, and gave himself for it▪ Ephes. 5.25. 5. Observ. God crosseth men's preposterous affections. Vers. 31. But Rachel was barren. Thus the Lord useth to chastise and correct the preposterous affections of his servants: as Jacob's love with Rachel's barrenness: as God did qualify jonas joy in delighting too much in the shadow of his gourd, by causing it to wither. 6. Observ. Wives must seek to please their husbands. Vers. 32. NOw my husband will love me: Leah desireth nothing more than to please her husband, and to use all means to procure his love: so should wives seek to content their husbands, and to forbear all things that might grieve them, Calvin. Therefore Saint Peter especially commendeth in women a meek and quiet spirit, 1 Pet. 3.4. 7. Observ. As God's blessings are multiplied, so our praises of him should increase. Vers. 35. NOw will I praise the Lord: She had praised the Lord before, at the birth of Reuben, saying, The Lord hath looked upon my tribulation: and of Simeon, The Lord hath heard that I was hated: but now upon the occasion of a new benefit, she praiseth him again: which teacheth us, that as God's mercies are multiplied toward us, so we should increase and go forward in giving of thanks: as the Prophet saith, Sing unto the Lord a new song, Isay 42.10. Calvin. CHAP. XXX. 1. The Argument and Contents. FIrst, in this chapter Moses showeth how jacob was increased with eight children, partly by his wife's maids, partly by his wives: by Rachel's maid two, vers. 4. to 8. by Leahs' two, vers. 9 to 14. then by his wives, first by Leah three, and the occasion expressed, she agreed with Rachel for her son's mandrakes, vers. 14. to 21. then by Rachel one, vers. 2●. Secondly, how jacob is increased in substance: where jacob entereth into a new covenant with Laban, to have all the particoloured and spotted sheep for his wages, to vers. 35. then Jacob's device is expressed, how the strongest sheep became spotted, vers. 36. lastly, the good success that jacob had in this devi●e, vers. 43. 2. The diverse readings. S. sin. f plur. v. 2. give me a son. S. give me sons or children. cat. v. 3. Balaam my maid. H. Ballai. S. C. Bilha. cat. I will be the nurse. C. she shall bear upon my knees. cat. C. inter. Ch. cor. H.S. alt. v. 8. God hath heard my prayer: I desired that I might have a son, as my sister hath, and it is granted me. C. God hath compared me with my sister. H. God hath helped me, and I am compared with my sister. S. with the wrestle of God have I wrestled with my sister, and have prevailed. caeter. heb. phathal, to wrestle. T. G. v. 11. happily. H. good luck. G. happiness cometh. C. P. I am happy a company cometh. T. G. ghadh, signifieth both: the latter is the be●te●, as may appear by the allusion, Gen. 49. gad, godad, Gad, an a●my or troop of men, etc. v. 14. apples of mandragora. S. mandragora. cat. flowers of love. T. dudaim of dodh, beloved. T.r. S. ad. S. ad. S. alt. S.G. T.C.r. Rachel said to Leah her sister. S. Rachel said to Leah. cat. v. 15. Rachel said, not so: S. Rachel said. cat. v. 20. my husband will be with me. H. will choose me, will dwell with me. cater. zabal, to dwell. v. 24. the Lord hath given me another son. S. will give me. G. the Lord give me yet another son. cat. v. 33. When the time of the agreement, tempus placiti, is come before thee. H. because my reward is before thy face. S. when thou comest to see my reward. T. C. it shall come for my reward before thy face. B.G. v. 37. the chestnut tree. G. B. of the plane tree. cater. guarmon, signifieth both, he peeled white strikes, leaving still the green, diverse. sig. but the white appeared in the rods, and that which was peeled was of a diverse colour. S. and pilling the bark, the white appeared, where the places were spoilt: the whole places remained green still, and thus the colour was made diverse. H. he peeled white strakes in them, and made the white appear in the rods. C.T.B.G. T.B.G. H.S. cat. v. 40. and jacob separated the flock and put the rods in the troughs before the face of the rams, and the white and black were Laban's, the rest Jacob's, the flocks being separated. H. & he put before the sheep the whitish ram, and the particoloured among the lambs▪ and he separated his flocks by himself, and mingled them not with Laban's. S. and he set before the sheep all that was spotted and black among Laban's sheep, and set the flocks apart, and did not mingle them with Laban's sheep. C. he turned the face of the flock● toward the particoloured among Laban's sheep, so he put his flocks by themselves, and put them not with Laban's. G. he turned the faces of the sheep which were in the flock of Laban, toward the ring-straked, T. B· etc. T.B. and put them not with Laban's. B. turned them not toward Laban's. T. that is▪ he turned Laban's sheep toward the particoloured, that they might also bring forth such, but his own sheep he turned not toward Laban's, which were of one colour, that they should not conceive lambs of one colour▪ jun. v. 41. in the first ramming time. H. in the time when the ewes conceived. S. in the time when the timely ewes conceived, or had heat. C. in the ramming or conceiving time of the strong or well bodied sheep. B. G. T. chashar, to join together: whereof they are called well bodied or strong sheep. H.S.c. T.B.r. v. 42. When the ewes brought forth, he did not put them. S. when the ewes were feeble. B. G. when they were put together late, or in late ramming time. H.C.T.P. guataph: S.c. T. H.r. S.c. whereof is derived the word behagnatoph, in bringing forth late: the not marked were Laban's, the marked jacobs. S. the late brought forth, were Laban's, the timely or firstlings, jacobs. C.H. the feebler were Laban's, the stronger or well bodied jacobs. T.B.G.P. v. 43. camels, asses and mules. S. camels and mules. c●t. S. ad. 3. The Explanation of doubtful questions. QUEST. I. Whether Rachel envied her sister. Vers. 1. Rakehell envied her sister. 1. Some think that this was a kind of zeal, rather than envy, she grieved rather at her own infecundity or barrenness, than that her sister was fruitful, Perer. 2. But the text is evident, that she envied her sister: she was offended, that her sister was fruitful and she barren. Neither is there any inconvenience to yield to those holy women their infirmities, they were not Angels, Merc. chavah, signifieth both to envy, and strive with emulation or zeal. QUEST. II. Of Rachel's impatient and immoderate desire of children. GIve me children or else I die. 1. She saith not so, as though jacob of purpose had restrained his natural force, as R. Levi. 2. Neither is it her meaning that jacob should by his prayer obtain children for her, as Isaac had done for Rebecca, for then jacob would not have been angry with her. 3. Neither did she thus say, as though she did not know that God was the giver of children, which she confesseth, vers. 6. God hath given sentence on my side. 4. But thus in her womanly heat she breaketh forth, as though the fault was in her husband, seeing she should otherwise die, either for grief, or that she might as good be dead, as bear no children, Mercer. and that her name by this means should die with her, Perer. 5. Three reasons made her so desirous of children. 1. Her envy for her sister's happiness. 2. That she might be the more dear to her husband. 3. Because of the promised seed. Perer. QUEST. III. Of the causes of barrenness. Vers. 2. IAcob was angry and said, Am I in God's stead, etc. 1. There are natural causes of sterility or barrenness: either some original defects in the birth, as some are borne unapt for generation, or else it may come by diseases, sometime the constitution of the body is an impediment, as in fat bodies, where nature is turned into the nutriment of the body: Aristot. lib. 2. de generat. animal. c. 2. 2. There is a supernatural cause of barrenness, when it pleaseth God to restrain the womb, as in the women of Abimelecks' house, Genes. 20.18. Four keys to open and shut are in God's hand, which the Lord hath not committed to any other, either Angel or Seraphim: the key of rain, Deuter. 28.12. The Lord shall open his good treasure, the heaven to give rain: the key of food, Psal. 104.28. Thou openest thy hand and they are filled: the key of the womb, the key of the grave, when the dead shall be raised: Perer. ex Tharg. Hierosolym. 3. Plato himself confesseth, that procreation was the gift of God: Procreation the gift and work of God. Quamvis in mortali animante fiat, restamen divina est, & pregnatio & genitura ab immortalib. est: Generation, though it be done in a mortal creature, yet it is a divine thing procured by an immortal power: Plat. in Symp. QUEST. IV. In what sense Rachel saith, she shall bear upon my knees. Vers. 3. She shall bear upon my knees. 1. Not as though Rachel should be her midwife or nurse, as Onkel●s. 2. Or that by her example Rachel should the sooner conceive, as the Hebrews. 3. But that as it followeth, Rachel might have children by her maid, for the children of the bond-maids were accounted as the dames: her meaning is, that she might dandle them upon her knees, and play with them as mothers do with their children: so is this phrase taken, Isay 66.12. them shall ye suck, ye shall be borne upon her sides, and be joyful upon her knees. 4. Rupertus doth fitly allegorise this saying of Rachel, lib. 7. comment. in Genes. 36. as they which Bilha brought forth were borne upon Rachel's knees: so qui per pr●dicationem invidentis au●ivit verbum, teneat in Catholica ecclesia verae perfectionem fidei, & ita nihil differet à legitimis fil●●s: so he that heard the word by the preaching of envious teacher's, holding the true faith in the Catholic Church, may differ nothing from the lawful children of the Church, as the sons of Jacob's handmaids received their inheritance, and had their l●t▪ amongst their brethren. QUEST. IV. Whether Reuben brought unto his mother mandrakes. Vers. 14. Give me of thy son's mandrakes, etc. 1. It is most like that they were rather pleasant and sweet flowers, where with they used to strew their husband's bed, than that hebbe which is called mandrakes, for these reasons: 1. Reuben was now but a child of 5. or 6. years old, and not above, (for he was borne in the beginning of the 7. last years) and therefore had no discretion to make choice of flowers for their virtue, but for their colour or smell. 2. It was now wheat harvest, in the spring time, which in those countries was in the beginning of May, when the Mandrake apples are not ripe: for so the Septuagint read, Mandrake apples. 3. The Mandrakes have a strong smell, which the Arabians call jabrochin of the rank savour of goats: whereas these herbs called dudaim are commended for their sweet smell, Can. 7.13. The mandrakes have given a smell, and in our gates are all sweet things, jun. Mandrake's have a strong ●avour. 2. Whereas Augustine saith of the mandrakes, Rem comperi pulehram, & suaveolentem, sapore in sipido: I found them to be fair in show, sweet in smell, unsavoury in taste, lib. 22. come. Faust. c. 56. he may speak of that kind of mandrakes, which grew in those hot countries in Africa, which might have a more fresh smell: but otherwise concerning the mandrakes known to us, Pliny a diligent searcher of the nature of herbs saith, Odour ejus gravis, sed radicis & male gravi●r, etc. sic noxi● vires, gravedinem afferunt ipso ●lfactu: The smell is very strong, specially of the root and apple: the force thereof ●ery hurtful: the very smell bringeth heaviness, Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience, that by laying of a mandrake apple in his study, he became so drowsy, that he could not shake it off till the apple was removed, lib. de herb. Epiph. in philolog. c. 4. Mandrakes whether their virtue is to make women conceive. 3. Epiphanius thinketh that the mandrake inciteth and provoketh either man or woman to lust: as it is held that they have virtue to cause women to conceive: and that Rachel desired them for that cause. 1. But Augustine refuseth this reason, because Rachel notwithstanding her mandrakes, conceived not. 2. Neither would Leah, having now ceased to bear, have given them away if they had any such virtue, Mercer. 3. Galen saith, that Mandragoras is cold in the third degree, lib. 7. simplicium Medieament, and therefore it is unapt for conception. 4. Mathiolus therefore saith it is a fable, that the root of Mandrakes representeth the shape of a man, and is good to make women to conceive, and thinketh that such roots, bearing such a shape, are made by art of couseners that go about to deceive, ex Perer. Of the description of mandragora. 4. Concerning the fashion and kind of this herb, R. David saith, that there are two sorts of them, the white is the male, the black the female: in them both three parts are most notable, the leaves, fruit, and root: Dioscorides saith, that the leaves of the female are somewhat less than lettuce leaves, green and of a strong smell: the leaves of the male are bigger, and of a white colour: the apple of the female as big as an hazel nut, like to fruit of the service tree, of wan colour, of the male the apples are as big again, of a saffron colour: the root is twofold, sometimes threefold, winding one within another, black without, white within, Diosc●r. lib. 4. c. 61. Pythagoras' called it anthropom●rphon, not because it perfectly representeth a man's shape, but hath some semblance of the trunk of a man's body without arms, Mathiolus. The virtue & operation of Mandrakes. 5. The properties of the Mandragoras are these: 1. By reason of the coldness thereof, it casteth them into a dead sleep that eat or smell thereof: and therefore Physicians use it, when they cut or sear, to stupefy the sense. 2. If it be taken in the weight of a dram, it depriveth of the use of reason, Dioscor. 3. It is drunk against the venom of serpents, Plin. lib. 25. c. 23. 4. The seed thereof is good to purge the place of conception, and to stay the immoderate flux of the monthly course: and therefore it may per accidens help toward conception, especially in fervent climates and hot countries, Perer. ex Avice●●. Lemnio. 6. Some think then that these flowers were mandrakes, which is not like, as is showed before; some take them to be lilies, as Oleaster; some for violets, as Onkelos: some for enchanted or loveflowers, but Rachel would not use any such: it is uncertain what flowers they were, Mercer. it is more probable that they were amabiles flores, amiable and lovely flowers both for smell and sight, as junius, and the word dudaim well answereth thereto, being derived of dodh, beloved. QUEST. V. Whether Jacob's wives gave the children their names. Vers. 20. She called his name Zebulun. 1. Some think that jacob gave the names and not his wives, jun. Genes. 29.35. 2. Some that jacob knowing his wives to have the gift of prophecy, as may appear by the event, that answered to these names, in the several blessings given unto them, Genes. 49. did suffer his wives to give them names. 3. But it is most like that jacob consented with them in the imposing of these names, Mercer. QUEST. VI Of Dinah, whence she was so named, and when borne. Vers. 21. AFter that she bore a daughter, etc. 1. Some think that jacob had other daughters beside Dinah, but that is not like, seeing no mention is made but only of Dinah, Calvin. 2. This name signifieth judgement or contention, which name might be given to Dinah, because of that contention which fell out with the Sichemites by reason of her, Mercer. 3. But whether this Dinah were Jacob's wife is uncertain, and whereas the Hebrews imagine, that this Dinah and Zebulun were borne at once, Hebrews fables. and that Dinah in her mother's womb was a male, but at the prayer of Leah was made a female, who pitied her sister Rachel, which as yet had borne no child at all, le●t she should have been despised: these are but idle and fabulous fancies, wherein these blind Rabbins are so much exercised. 4. This Dinah was borne next before joseph: whom some affirm to have been borne before Gad, Asser, Issach●r, Zebulun, Dinah: But the course of the story will not bear it, for between joseph and Benjamin, jacob had not any of his children borne. QUEST. VII. Of the time of Joseph's birth and age. Vers. 25. AS soon as Rachel had borne joseph, etc. 1. Hence it is evident, that joseph was borne in the end of Jacob's 14. years' service, for immediately upon the birth of joseph, jacob consulted with Laban about his departure; but after this jacob covenanteth to serve six years longer for his sheep, Gen. 31.41. these 14. years before the birth of joseph so me would have to prefigure those 14. years which joseph endured in Egypt, before he was exalted: for he was sixteen year old when he was sold into Egypt, & 30. years old when he stood before Pharaoh, Mercer. 2. Upon this account of Joseph's age, it further is collected, that joseph was 39 when jacob was 130. for joseph was 30. when he came before Pharaoh, Gen. 41.46. then passed seven years of plenty, and two years of dearth, Genes. 45.11. when jacob came down into Egypt, who was then 130. years old, Genes. 47.9. If jacob were 130. at Joseph's 49. then when joseph was borne, jacob was 91. then 14. year before that, when jacob went down into Mesopotamia, he must be 77. and 7. years after, when he married his wives, he was 84. thirteen years after that when he had served 7. years more for his wives, and six for his sheep, he was 97. years old, Perer. QUEST. VIII. Laban whether he divined of jacob. Vers. 27. I Have found by experience. 1. The word is nachash, which the Septuagint translate, I have conjectured, o●●nisamen, as Augurs use to do, and this kind of conjecture was made by serpents: nachsha with double cametz, is a serpent, with double patach, it signifieth the conjecture made by serpents. 2. But this word also signifieth to know or learn by experience, as it is used, Gen. 45.5. joseph by his drinking cup, found in the mouth of Benjamins sack, had experience of them, as his steward saith▪ 3. Therefore Theodoret's observation is here unnecessary, that Moses setteth down, verba impiorum, the words of the wicked, as they spoke them, as here Laban's divination, Leah doth not name her son Gad of fortune▪ as though he had divined by his idols. 4. As also he giveth the like instance of Leah, that she should use the profane word of fortune, verse 11. saying good luck, ghad: which some take for jupiters' star, some for Mercury, or Mars, alleging that place, Isa. 65.11. They furnish their drink offerings to Gad: where it is more fitly translated a number, as the other clause showeth, they have prepared a table for the multitude: and so is it to be taken here, a number cometh: 1. for so the name Gad answereth to Jacob's prophecy, Gen. 49.19. Gad, gedadh: Gad, an army shall overcome him, etc. he is therefore called Gad, because a company as an army of children was coming, as Leah imputeth the procreation of her children to the Lords blessing, Gen. 29.32, 33. therefore she was far off from imputing it to fortune, or to the stars, much less to give her child a superstitious and idolatrous name, which jacob would not have suffered, Calvin. QUEST. IX. How Laban blessed at Jacob's feet. Vers. 30. THe Lord hath blessed thee by my coming. The Hebrew phrase is, at my feet. 1. which is not understood of jacob going and coming about his business, but of his coming to Laban's house, since which time God blessed him. 2. Some think that jacob meaneth, that since his coming God had given Laban sons, whereas he had none before, because Rachel kept his sheep, Mercer. it may well be that in fourteen years' space Laban might also be increased with sons, which are mentioned afterwards, Gen. 31.1. but jacob meaneth the increase of Laban's wealth: the little which thou hadst is increased, etc. 3. Hence was taken up that proverb used in Africa: homo bonipedis, a man of a good foot, that is, whose coming is prosperous, who in the African language was called Namphanio: which name was given to a famous Martyr in Africa, derided by one Maximus a Grammarian, but defended by Augustine, epist. 44. Si vocabulum interpretemur, non aliud significat, quam hominem boni pedis; If we interpret the name, it signifieth nothing else but a man of a good foot. 4. Rupertus fitly applieth this to Christ, showing how that ad Christi in●r●itum dives effectus est mundus, the whole world was enriched and blessed at the coming of Christ, Perer. QUEST. X. What kind of colours the sheep were of which were sorted out for jacob. Vers. 32. SEparate thou all the sheep with little spots, etc. 1. There are three words used to express the particoloured cattle, that should fall to Jacob's share; nachod, which signifieth that which is marked with small spots, and therefore it is expressed by another word, baradh, Gen. 31.10. spotted as with hail or ashes. The Septuagint translate in both places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispersed or sprinkled with spots. The other word is talu, that which is marked with great spots, as Iosu. 9.5. the same word is used to signify peeced or clouted shoes: which where they are worn, are mended with patches, Mercer. to this kind of great spotted, belongeth gnaracadh, used vers. 35. spotted in the binding places or legs, for so gnacodh, and nachod, are compared together, Genes. 31.8. Therefore Oleaster is deceived, that taketh nachod for the great spotted, talu for the less spotted: this word talu, vers. 35. is translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whitish, wherein there are white marks, as it is expressed, vers. 35. The third word is chum, not black as some read, for they belonged to Laban, nor red, or yellowish, but rather brown, as of a foot-colour; which is caused by smoke and heat, for so chum signifieth heat: the 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: all the sheep and goats then either sprinkled, or ring-straked, or of a duskish colour, are separated for jacob, Mercer. jacob hath not only the particoloured goats but sheep also. 2. The Septuagint read so, as though they which were particoloured among the goats only should be his reward: but the 35. verse maketh the matter plain, that the meaning is, that the spotted both among the goats and sheep should be Jacob's part, Pererius. 3. Neither must these three colours be restrained, as though the dark or brown colour belonged to the lamb●, the small and little spotted to the goats, as may seem to be gathered out of the 32. verse: but the meaning is, that all either lambs, or goats of any of those colours should be divided from the rest: but the brown colour is given to the lambs as most usual among them, the spotted to the goats for the same reason, Mercer. 4. Herein appeareth God's providence toward jacob, that whereas the white and black sheep were most set by in Mesopotamia, Most particoloured sheep in Palestine. the particoloured in Palestina, (and therefore the shepherds are called N●chudim, Amos 1.1. that is, keepers of spotted cattle, Mercer.) it so falleth out that jacob being to return into Canaan, is increased with that kind of sheep, Perer. 5. Concerning other greater cattle, jacob also was very rich in them: he had camels and asses, vers. 43. yet those he had not from Laban in this bargain, neither had he charge but only of the smaller cattle: these of the greater sort jacob had by his own purchase, and exchange for smaller cattle, Perer. QUEST. XI. How Jacob's righteousness answereth for him. Vers. 33. MY righteousness shall answer or testify for me to morrow, or hereafter, etc. 1. As yesterday is taken for the time past, Gen. 31. 2. so to morrow is used for the time to come, a part for the whole: as the Apostle saith, jesus Christ, yesterday, and to day, and the same for ever. 2. Some refer the words following to justice, when it shall come for my reward before thee, Calvin. But the better reading is in the second person, when thou shalt come to my reward, that is, to see and examine it: and the words, before thee, must be joined with the first clause: my righteousness shall answer for me, before thee, Mercer. jun. 3. He speaketh not of his righteousness in general for the time past, but in this particular, for the time to come, as it followeth in this verse, that if he found any thing with jacob, but particoloured according to the agreement, he should count it as theft. 4. And jacob doth as it were answer a secret objection: it may seem improbable, that whereas the cattle of one colour are given me to keep, they should bring forth particoloured: God that seeth my justice and innocency, shall give sentence on my side by an extraordinary blessing, Muscul. 5. jacob doth not absolutely stand upon his justice before God, but only urgeth his innocency and faithfulness, in his service toward Laban. In like manner David cleareth himself; judge me O Lord according to my innocency, etc. Psal. 7.8. Muscul. Perer. QUEST. XII. Whether jacob dealt fraudulently with Laban, concerning his particoloured sheep. BUt whereas jacob saith, my righteousness shall make answer for me, it may be questioned, whether this were a plain and just part in jacob, by the device of the peeled and streaked rods, to deceive Laban and enrich himself? the solution of which question is this: 1. That jacob did not this of his own head, but by God's direction, Genes. 31.10. But who knoweth not that God being Lord of all, may transfer the right of things from one to another, where no other inferior title or property is challenged: as God gave the land of the Canaanites the ancient possessors thereof, to the Israelites, Calvin. Mercer. 2. jacob by this means doth recover but his own, which was due unto him in a double right, both in respect of his 20. years' service, all which time he served without wages: so jacob saith, ye know that I have served your father withal my might, but your father hath deceived me, and changed my wages ten times, Gen. 31.6, 7. As also in regard of his wife's dowry, which complain of their father's hardness: have we any more portion or inheritance in our father's house, doth he not count us as strangers, hath he not sold us? etc. therefore all the riches which God hath taken from our father is ours and our children's, Gen. 31.12.16. It is lawful therefore for one by his cunning and industry to recover his goods, which he cannot otherwise get, especially Gods direction concurring withal: as the Israelites borrowed of the Egyptians their best things, which were but a due recompense for their long service. 3. The saying is, volenti non fit injuria, a wrong is not done to him that is willing withal. It was thus agreed between Laban and jacob: and Laban tract●tus est prosuo ingenio, Laban is handled in his kind, Calvin. for he thought by this means to have gained to himself, and to have sent away jacob with nothing: and it was a thing very unlikely, that sheep all of one colour (such as jacob only had in his keeping) should bring forth particoloured. 4. The means which jacob used, was not artificial or fraudulent, but natural, not depending of man's skill, but God's blessing: therefore jacob chooseth that for his wages, which not by man's wit, but Gods working was to take effect, Mercer. Thus the author of this device, Jacob's right, Laban's covetous and cozening mind, and the means being laid together, will clear jacob in this action of fraudulent and unjust dealing. QUEST. XIII. Of the corrupt reading of the vulgar Latin. Vers. 35. ANd all that had white in them, and all that had black, etc. The Latin text is here very corrupt, reading thus: all the flock of one colour, that is, of white and black, he delivered into the hands of his sons: which reading is contrary to the original, that saith, the spotted only with white, or particoloured and the duskish or black, were given to Laban's sons to keep, and they which were of one colour to jacob. 1. The Romanists would justify their vulgar Latin, some understanding by Laban's children, Jacob's sons, for they were Laban's after a sort: but this cannot be, for Reuben Jacob's eldest son was not now above six years old, borne in the first year of the second seven: and therefore Jacob's children were not being so young fit to guide the flocks, Mercer. and beside Laban might have thought that the father and sons might have conspired to deceive him. 2. Wherefore Lyranus and Tostatus misliking this first solution have devised another, that this is understood not of the first division of the flocks, when indeed none but the particoloured were committed to Laban's sons, but of the second partition, after that the ewes had lambs, when Laban came to view which were of one colour, which of diverse, and then he took the whole coloured sheep, as belonging to him, and gave them to the charge of his sons. Contra. 1. It appeareth not, but that after the first separation of the flocks, whereof some were committed to jacob, some to Laban's children, all those which were under Jacob's charge, together with their increase, continued with jacob still, and he separated the party coloured from the rest, and the one was in view and sight of the other, vers. 40. whereas the flocks first divided were three day's journey asunder, vers. 36. 2. This division mentioned, vers. 35. was the very same day, wherein this agreement was made, and therefore it was the first, not the second division. 3. If this were admitted, than the Hebrew text should be convinced of falsity, which readeth not, the flocks of one colour, but, all that had white marks in them: that is, were spotted with white. 3. Wherefore we doubt not rather to refuse the Latin translation as corrupt and diverse from the Hebrew, and the Septuagint, with the Chalde in this place; and approve rather the judgement of Cajetanus, who giveth this censure of the Latin translators: Scito prudens Lector, The Latin translation refused of the Romans themselves. quod universa haec pars textus usque ad finem capituli, apud latinum interpretem paraphrasis est, potius quam textus. &c, Understand discreet reader, that all this part of the text to the end the Chapter, with the Latin interpreter, is a paraphrasis rather than the text. And a little after he saith: Antiquus interpres, nescitur, quo spiritu haec ita summaverit: We cannot tell, with what spirit the old interpreter hath thus summed the text, Cajetan. in hunc locum. QUEST. XIV. Of the diverse means which jacob used to make the sheep to bring forth particoloured. Vers. 37. THen jacob took rods, etc. jacob used three industrious means to cause the sheep to bring forth partycoloured: 1. He useth peeled and streaked rods, and putteth them in the watering places, at such time as the sheep were in heat, that is, in ramming time. Hierom showeth the cause: Vt ex duplici desiderio, dum avide bibunt, & ascenduntur a maribus, tales faetus conciperent, quales umbras arietum in aquarum speculo contemplabantur, tradition, in Genes. That of a double desire, while both they drink greedily, and were coupled with the males, they might be conceived with such young, as they saw the shadows of the rams in the water: for the coloured rods made also the shadow of the rams to appear particoloured. 2. Another policy which jacob useth is set forth, vers. 40. that he set the particoloured sheep before, and Laban's whole coloured sheep behind, and turned their face toward the particoloured; but his own sheep that were of diverse colours, he turned not toward Laban's: and this he did not always, but in ramming time, that Laban's sheep by the sight of the particoloured might bring forth like unto them: this is the right meaning of the verse, which is corruptly translated by the Septuagint, and Latin: the Chalde also and Genevens. do transpose these words, among the sheep of Laban, and join them with the particoloured, etc. whereas there were none such in Laban's flock: and therefore this clause must be inserted thus in the beginning of the sentence, And turned the face of the sheep which were in the flock of Laban, etc. as the Bis. translation readeth, sic jun. Mercer. Vatabl. 3. Jacob's third device is expressed, vers. 42. jacob put the rods into the gutters only, in the ramming time of the stronger sheep, that is in the first season of their coupling, as Oukelos expoundeth, which is supposed to be in the spring, when the sheep were lively and strong, Muscul. Mercer. Luther. The weaker sheep conceived in the autumn, and then jacob put not in the rods, not to deceive Laban, that when he came he should not see them, as Kimhi thinketh, for Laban used not to come to take a view of the sheep in ramming, but in lambing time: but jacob used thus to do, that Laban might have some increase of his colour, although by this means the stronger fell out to be Jacob's. QUEST. XV. Whether Jacob's device were by miracle or by the works of nature. THis device of jacob by the sight of particoloured rods, to cause the ewes and goats to be conceived with young of the like colour. 1. Is neither to be held altogether miraculous as Chrysostome thinketh, non erat juxta naturae ordinem quod fiebat, etc. it was not according to the course of nature that was done, but miraculous and beyond nature's work, hom. 57 in Genes. much less do we receive the fabulous conceit of one Hosaias an Hebrew, that the ewes conceived alone without the males, by the sight only of the rods in the water, ex Mercer. 2. Neither do we ascribe this altogether to the work of nature, although the cogitation and conceit of the mind be very much in the forming of shapes, and therefore as Pliny noteth, plures in homine quam in caeteri● animalibus differentiae, there are more diversities of shapes among men, than bruit beasts, because of the variety of their conceits, lib. 7. c. 12. Galen writeth of a woman, that by beholding of a fair picture, by a deformed husband had a fair child, libr. de theriaca. Quintilian writeth of a Queen that upon the like conceit brought forth an Aethiopian. Hypocrates maketh mention of a woman that being delivered of a beautiful child, much unlike both the parents, should have been condemned of adultery, but was freed by a learned Physician that imputed it to a picture, which she had in her sight, ex Perer. The Hebrews report of an Aethiopian that had a fair child, Strange births procured by the conceit and fancy of the mind. and a Rabin being asked the reason thereof, showed the cause to be a white table that was in her sight, at the time of conceiving. The like report is, that a woman brought forth a mouse, because a mouse chanced to run before her, when she was with child, Mercer. The like operation hath the object of the sight in bruit beasts for this cause, the fashion is in Spain to set before the mares when they are horsed, the most goodly beasts of that kind, Muscul. The like practice is used by the Dove-masters, that they may have a brood of fair pigeons, Isydor. libr. 12. Etimolog. Although then that nature had her work, yet we cannot say that nature wholly did it. 3. Wherefore God wrought here together with nature, and that after an extraordinary manner: first, because this devise was revealed unto jacob by the Angel of God in a dream, Genes. 31.11. Secondly God gave a rare effect to this devise that it failed not, whereas if it had been according to the ordinary work of nature, there might have been some change and alteration: and it is well noted by Valetius: that both the male and female concurred in the same imagination and fantasy of the particoloured, which was the cause that they always brought forth of the same colour. lib. desacr. philos. c. 11. QUEST. XVI. Of the natural reason why the imagination should be so strong to work upon the body. NOw further, that we may see the natural reason, why that Jacob's sheep brought forth particoloured. 1. That sheep by drinking of certain waters, do change the colour of their wool, Aristotle maketh mention: as there is a River in Assyria called Psychrus, of that coldness, which causeth the sheep that drink thereof to yeane black lambs: in Artandria there are two rivers, the one maketh the sheep white, the other black: the river Scamander doth dye them yellow: Aristot. lib. 3. the histor. animal. c. 12. But this alteration is caused by the matter and quality of the water being received and drunk, whereas Jacob's sheep conceived by the very sight. 2. The fantasy and affection is very strong to work upon it own body, sometime upon another: children have been bewitched by the malicious sight of those that have intended them hurt, some by immoderate joy have presently died, as Philippides the Comical Poet, for his unexpected victory of his fellow Poets: and a woman for the return of her son, whom she supposed to have been slain in the wars, in the extremity of joy, ended her life as the Roman histories testify: The force and power of the affections. hence it is that the very sight of that, which goeth against the stomach procureth vomit, some by the seeing of others blood have sounded: others for fear looking down from a steep place have tumbled down, they which are strucken with sudden fear do was pale in their face, their hands tremble, their voice is taken away, and all the body is distempered: such is the operation of the conceit of parents in the conception of their children, which causeth such variety of shapes, of colour, gesture, ex Mar●il. ficin. lib. 13. de Platon. Theolog. cap. 1. 3. As we see by experience, that the imagination of the mind doth bring forth such effects in the body, so the reasons thereof may be yielded to be these. 1. The power and dominion, which the soul hath over the body, the one is the mover and stirrer, the other the thing moved: the soul is to the body as the workman to his work, which he frameth and fashioneth according to the idea, and conceit of the mind, and so it is in the conception and generation of children, Tosta. q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination, Imaginari non est neque animi, neque corporis, sed conjunctim, to imagine is not proper to the soul or body apart, but to them both together, as the rest of the affections of love and hatred and the like are: the mind than is like to that which it imagineth, and the body with the mind begetteth that which is like to itself, so it cometh to pass, that the likeness, which the fantasy imagineth the body begetteth, Valles. 3. A third reason is, from the nature and power of the seed, which as it floweth from all the parts of the body, and therefore worketh materially the similitude of the same parts, so also is it procured by the mind and fantasy and therefore expresseth also that quality in the birth, which was in the mind from whom it was sent, Perer. ex Valles. 4. Places of Doctrine. Doct. 1. Abraham's seed begotten by the power of God. Ves.. 21. GOd opened her womb, etc. In that God made Leah and Rachel fruitful, of whom came the promised seed, it showeth that it was not the work of nature, but the gift of God, Muscul. And as Abraham's carnal seed was propagated by God, so much more the Spiritual: which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God, john 1.13. Doct. 2. The children of the barren womb most excellent. Vers. 24. SHe called his name joseph: as the children of the barren are noted in Scripture to have been most excellent, as Isaac of Sarah, joseph of Rachel, Samuel of Anna, john Baptist of Elizabeth, Muscul. so also they which have been begotten of spiritual barrenness, that is converted from a sinful life, have proved most excellent instruments, as Zacheus, Luke 19 and S. Paul of a persecutor made an Apostle. Doct. 3. Wives not to be married without consent of parents. Vers. 26. GIve me my wives and children, etc. They were already Jacob's wives and children, yet he craveth leave of his father in law that he may peaceably depart with them: this condemneth their preposterous course, that adventure to take away men's daughters, and make them their wives against the mind and without the consent of their parents, Muscul. whereas the Apostle leaveth the bestowing of the virgin in marriage, wholly to the disposition of the father, 1 Cor. 7.38. 4. Doct. The house of God must be provided for by tithes and other revenues. Vers. 30. WHen shall I travel for mine house also? As jacob first served Laban for nought, contenting himself with the marriage of Leah and Rachel, but afterward he expected wages, to provide for his house: so Rupertus doth fitly allegorise this place: at the first the Apostles preached the Gospel freely to win unto Christ Leah of the Jews, and Rachel of the Gentiles: But now it is the ordinance of Christ, that as Laban provided for Jacob's house, so the Church by the care of Christian magistrates should be endowed with tithes and revenues for the maintenance thereof: as the Apostle saith, The Lord hath ordained that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.14. 5. Doct. Married persons must take heed of brutish fantasies. Vers. 38. THen he put the rods which he had peeled, etc. Seeing that the fantasy of the mind, procured by the object of the sight, or some other cogitation, in the time of conception, is of such force to fashion the birth: it becometh men and women, not to come together with bestial appetites, and unclean imaginations, (for by such means, monstrous & misshapen births are often procured) but then chiefly to have holy thoughts, and clean cogitations, Mercer. And that than most of all they may fulfil that saying of the Apostle: That husbands dwell with their wives as men of knowledge, 1 Peter 3.7. 5▪ Places of confutation. 1. Confut. Against the invocation of Saints. Vers. 2. AM I in God's stead, etc. jacob thus answering Rachel, that called to him, to give her children, as though he were God, may sufficiently confute the blindness of all those which invocate Saints, and call upon them for help: We may verily think, that if God so thought good, that they should make answer, they would say as jacob did to Rachel, Are we in God's stead? Muscul. And as our Saviour saith to the Jews, There is one which accuseth you, even Moses, in whom ye trust, joh. 5.45. so the Saints, whom the Romanists superstitiously worship, will be their accusers. 2. Confut. Against the slander of the Manichees. Vers. 16. I Have bought thee with my son's mandrakes: Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth, habuisse inter se veluti quatuor scorta certamen, quaenam eum ad concubitum raperet: that Jacob's wives as four strumpets did strive between themselves who should lie with him: Augustine here answereth, 1. Nulla ancillarum virum ab altera rapuit: none of them did strive to have their husband from another: but jacob kept his turns, and observed an order, when to go in to his wives: for what need the one to have hired out the other, Nisi ordo esset alterius, etc. If it had not been Rachel's turn, etc. 2. Ipsas faeminas nihil aliud in concubitu appetuisse, etc. It is certain that these women coveted nothing else but children, in companying with their husbands, and therefore being barren themselves, or ceasing to bear, they substituted their maids. 3. Si concupiscentiae, non justitiae fuisset servus jacob, nun per totam diem in voluptatem illius noctis aestuasset, etc. If jacob had not been a servant of justice, rather than of his own concupiscence, he would all the day long have thought upon the pleasure of that night, when he was to lodge with the fairer: this showeth then, that jacob being content to change the course, and to go into her, which was less loved, was not a man given to fleshly concupiscence, but only sought the propagation of his seed: sic August. lib. 22. cont. Faust. c. 18. 6. Moral Observations. 1. Observ. To prefer the glory of God before love of wife and children, etc. Vers. 2. Iacobs' anger was kindled against Rachel. Though jacob loved Rachel well, yet when he seeth God's glory to be hindered, he forbeareth her not, but is incensed against her, which teacheth us, that we ought to prefer the glory of God before the love of parents, wife, or children, Mercer. As our Saviour saith, If any man come unto me, and hate not his father, mother, wife, children, etc. he cannot be my Disciple, Luke 14.26. 2. Observ. Not to rejoice in evil. Vers. 18. GOd hath given me my reward, because I gave my maid to my husband, etc. Although Leah gave her maid to her husband of a good intention, only for procreation, yet because it was a breach and profanation of holy matrimony, which God had ordained, she offended rather therein, than was to expect a reward. Thus many times men flatter themselves in their sins, and think that they are rewarded of God, when they do evil, Calvin. As Micah having made him house-gods, and entertained a Levite, thus vaunted himself: Now I know the Lord will be good unto me, because I have a Levite to my Priest, jud. 17.13. 3. Observ. Continency in marriage. Vers. 16. ANd Leah said, come in to me, etc. Both Jacob's continency here appeareth, that did not give himself to carnal appetite, without moderation, but observed certain times, when he paid his debt unto his wives, Perer. As also the modesty of those matrons is manifest herein, who offered not themselves to go in to their husband, but expected till he came in to them: Muscul. This is that which the Apostle saith, That every one should know how to possess his vessel in holiness and honour, not in the lust of concupiscence, 1 Thessal. 4.5. 4. Observ. The time appointed of God, not to be prevented. Vers. 26. GIve my wives and my children, etc. jacob though he knew, that he was to return into his country, yet preventeth the time which God had appointed, for he yet stayed six years longer: so many times the children of God through their haste, do run before the time which God hath set: as Moses being ordained to be the deliverer of Israel, yet showing himself before his time, was constrained to save himself by flying, Mercer. 5. Observ. Choice to be made of good servants. Vers. 27. I Perceive the Lord hath blessed me for thy sake. Thus also was Potiphars' house blessed because of joseph, Gen. 39.3. Master's therefore should have a special care to make choice of godly servants, that God may bless the work under their hands, Perer. CHAP. XXXI. 1. The Contents. IN this Chapter, first we have Jacob's departure from Laban, with his wives, and children, and cattle: where we have, 1. The occasion that moved jacob, the murmuring of Laban's sons, and change of Laban's countenance, vers. 1, 2. 2. The Commandment of God for Jacob's departure, vers. 3. 3. Jacob's consultation with his wives: first jacob maketh report of his faithful service, vers. 6. Laban's churlish dealing, vers. 7, 8. of God's blessing, vers. 10. to vers. 14. then his wives give their consent, vers. 14. to 15. and so jacob departeth, he and his, vers. 17. to 22. Secondly, there is described Laban's pursuit, and expostulation with jacob: where is set forth Laban's accusation, and Jacob's recrimination. 1. Laban accuseth jacob of two things, the secret carrying away of his daughters, vers. 26, 27. the stealing away of his gods, vers. 30. jacob defendeth himself, in showing the cause why he went a way secretly, vers. 31. in giving Laban leave to search for his gods, which he doth, but findeth them not, by reason of Rachel's excuse, to vers. 36. 2. jacob again accuseth Laban for his hard dealing, making profession of his great travel and faithful service, and God's blessing, to 42. then Laban yieldeth himself, vers. 43. Thirdly, there is declared in this Chapter, how jacob and Laban make a covenant together: 1. The covenant itself is expressed, vers. 49. to 52. 2. The ratification of it of each side by an oath, and ceremonies: Laban sweareth by the God of Nahor, 53. and together with jacob, maketh an heap of stones, vers. 47, 48. jacob sweareth by the fear of his father Isaac, 53. and offereth sacrifice, vers. 54, 55. 2. The diverse readings. S.T. ad. C.r. cor. C.r. cor. div. sig. S. cor. v. 1. And jacob heard. S. T. and he heard, cater. hath gotten all this substance. C. all this glory. caet. cabhor. glory. v. 5. the God of my father was with me. caet. the word of the God of my father was my help. C. v. 7. your father hath lied unto me. C. hath mocked me. T. hath deceived me. caet. hatal, signifieth all these. hath changed my reward or wages often lambs: so also vers. 41. S. ten times or turns, caeter. manah, a portion. S.H. cor. v. 8. if he said, the white shall be thy reward, they brought forth white. H.S. if he said, the particoloured, G. or ring-straked. B. or spotted. C. or spotted in the legs. T. gnàcadh, to bind, whereof cometh the word here used, that signifieth them that are spotted in the binding places, that is, the shanks and the legs. v. 10. of diverse colours. H. sprinkled as with ashes. S. spotted or party. B.G.C. spotted as with hail: heb. baradh, signifieth hail. T. S. ap. f. prop. B. v. 13. I am the God which appeared unto thee in the place of God. S. I am the God of Bethel. cater. v. 14. have we had as yet any portion? B. is there yet any more portion for us in our father's house? caet. for they could not say, that they had hitherto no part, seeing it followeth in the next verse, vers. 16. all the riches which God hath taken from our father, is ours, etc. mut. temp. v. 15. and should he also devour our money? T. should we suffer him still to devour that God hath given us? and hath eaten also our money. caet. S. cor. v. 18. he took all his cattle and household stuff. S. all his cattle and goods. cat. v. 20. and he would not confess to his father in law. H. he concealed from Laban the Aramite. S. C. stole away the heart of Laban. B.G. he stole away from Laban, as v. 27. or deceived the heart of Laban. Tr. v. 23. he took his sons and brethren. S. his brethren. caet. that is, kinsfolks. S. ad. v. 24. that thou speak nothing bitterly to jacob. H. that thou speak not evil. S. that thou speak aught save good. B.G. that thou speak neither good nor bad: that is, concerning his returning again. T. heb. from good to bad. P.C. v. 29. it is in my hand through God. B. there is power in my hand. caet. cel, is the name of God, B. it signifieth also strength. v. 31. that I departed without thy knowledge, I feared, etc. I was afraid, and said, H. ad. lest thou wouldst have taken thy daughters. cat. v. 32. the place where thou findest thy God, let it not remain. C. with whom thou findest thy gods, Ch. let him be slain before our brethren. H. with whom thou findest, etc. let him not live. caeter. and he found or knew nothing with him: added by the Septuag. S. ad. H.c. v. 36. so the solicitude or care of the searcher was marked. H. Laban searched through all the house, and found not the idols. S.G. Laban tossed or handled all the tent. C.B.T. mashesh, to feel, to handle. v. 38. were not barren. H.S.G. cast not their young. C.P.T.B. shacall, to be deprived of young. v. 40. what was stolen, thou didst require of me. H. what was wanting of the number, H. de. Ch. cor. thou didst require of me, I kept them by day and by night. C. of my hand didst thou require what was stolen by day or night. caeter. v. 43. are mine and my daughters. S. are mine, etc. S. ad. H. S. ap. f. pr. v. 47. Laban called it, the heap is witness, jacob called it, the heap of witness. H.S. Laban called it legar sahadutha, jacob called it Galeed. caet. gnal, is an hillock or heap, gnedh, a witness: put together, gnalgnedh. v. 49. and Laban added, etc. H. and he called it a watch tower. H.c. H.S. det. S. ad. S.C. and he called it Mispah. G.B.T. v. 54 and he offered sacrifice. H.S. jacob offered sacrifice. caet. they did eat and drink. S. they did eat. caeter. 3. The explanation of doubtful questions. QUEST. I. How Laban had changed Jacob's wages ten times. Vers. 7. HE hath changed my wages ten times. 1. Neither Cajetans exposition is to be received, that his wages was not so often changed, but it is (saith he) an hyperbolical speech: for where the words may be taken properly, what need a figure to be admitted? 2. Rasi is in the other extreme, who taketh the word monim, here used, for ten pieces of coin, so that he would have his wages changed ten times ten times, that is, an hundred times. 3. Hierome taketh it literally, and so doth Augustine, that he was deceived twice every year, for the five last, the first not counted, because twice in every year in Italy, and likewise in Mesopotamia, the Ewes have young: as Hierome allegeth out of Virgil; bis gravidae pecudes, ●wes twice with young. 4. The Septuag. read, for ten times or turns, ten lambs: which Augustine would justify, because a lamb may be taken for the lambing time: as arista, an ear of corn, is taken for harvest: and so their meaning should be, that jacob was deceived ten lambing times, q. 95. in Genes. But it is more like, that the Septuag. translated the word monim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, money: which by the Scribes, was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the addition of one letter: ex Mercer. 5. Wherefore I rather think, that here a certain number is taken for an uncertain: that neither less than ten times jacob was deceived, nor yet just so many times: but that he was very often beguiled at Laban's hand: as the Lord saith, That the Israelites had tempted him ten times, Num. 14.22. and job complaineth of his friends, that they had ten times reproved him, job 19.2. that is, often, Mercer. QUEST. II. Whence jacob had his first particoloured goats that he saw in a dream. Vers. 12. SEe all the he goats leaping upon the she goats, that are particoloured, etc. That are particoloured, must be referred to the he goats, not to the females, because gnac●dim is of the masculine gender: this difference is well observed by the Greek and Latin translators, jun. Mercer. and therefore our English translations are herein faulty, that apply it to the she goats. But here the question is, from whence jacob had these particoloured goats, that leapt upon the females: 1. Neither had jacob these particoloured by miracle, as the Hebrews affirm, that an Angel brought them from Laban's flock. 2. Neither did jacob borrow them of other shepherds, for that had been a fraud. 3. Neither did he put his own particoloured, after they were increased, to Laban's white cattle: for than he needed not to have used the device of the rods, and beside it had been a fraud. 4. Nor yet are they called particoloured, because they so appeared in the water, while they leapt upon the ewes, by reason of the pied and streaked rods that were put into the gutters: 5 Nor yet are they so named in respect of the issue and effect, because they had particoloured lambs, as if the rams that leapt the sheep had been of that colour, as Mercer. 6. But this vision is not to be referred to the beginning of this particoloured breed, but at once showeth to jacob the great increase of them like to be, that he should have particoloured both male and female of his own, in such abundance, that they should engender among themselves, and grow into flocks. QUEST. III. Whether it were an Angel that spoke unto jacob in Bethel. Vers. 13. I Am the God of Bethel, etc. 1. These two visions, though reported together to Jacob's wives, yet were not showed at once to jacob, but at sundry times: the one concerning the particoloured cattle, 6. years before: but the other for his return, in the end of the 6. year, immediately before Jacob's departure from Laban, vers. 3. Mercer. 2. This Angel was not any ministering Spirit, which spoke in the name of God, as some think, Mer. 3. But it was Christ himself, for here he is called the God of Bethel: and in that vision, beside the Angels ascending and descending, the Lord himself stood at the top of the ladder, who spoke to jacob: Christ Jesus then was the great Angel of God's presence, that appeared before to jacob in Bethel, and now again speaketh to him in vision. QUEST. IU. Why Rachel is set before Leah, and speaketh first. Vers. 14. THen answered Rachel and Leah: 1. Rachel is named before Leah, as before, vers 4. because she was Jacob's principal wife, the chief matron of the house; Leah was thrust upon him undesired: for this cause afterward in the form of blessing, which they used toward Ruth, Rachel is preferred before Leah, even by the Bethlemites, that came of judah, of Leah, Ruth 4.11. 2. Hebrews note this as a presumptuous part in Rachel to speak before her elder sister, and therefore they say, she died first: but the truth is, the singular number is here used for the plural: and this answer, though it might be made by Rachel, was with the consent of both. 3. In that they say, All the riches which God hath taken, etc. is ours and our children's, they do somewhat obscure God's blessing, as though God had given them but their due, in as much as they being Laban's daughters, together with their children, had interest in his goods, Calvin. Mercer. QUEST. V. Of the reasons that made Jacob's wives willing to depart. Vers. 14. HAve we any more portion? etc. Jacob's wives use four reasons of their willingness to depart: three domestical, and one divine. 1. Because they looked now for no more portion in their father's house, than that which they had gotten, they had no reason to stay any longer: they say not, as some read, Have we not yet any portion? etc. for they had a great part by God's providence out of their father's substance, as they confess, vers. 16. 2. He hath sold us: he hath been unkind to us, setting us forth with no dowry, but selling us for 14. years' service, and making again and advantage thereof to himself. 3. They say, Should he still eat up our money? that is, should we remain here still, and suffer him to devour our substance? some do otherwise read, And hath eaten up our money, referring it to the time past, that whereas he had sold them, for Jacob's service, the price or money, that is, Jacob's labour he took to himself, Mercer. But the other reading is better: which the particle gam, etiam, also, doth imply: should he yet, or still, devour, etc. 4. The divine reason, which they use, is from the Commandment of God, vers. 16. Whatsoever God hath said unto thee, do it. QUEST. VI What the teraphim were which Rachel stole from Laban. Vers. 19 Rakehell stole her father's idols: the word is teraphim: 1. Some by these teraphim, understand the Priestly ornaments and implements that belong to sacrificing: because Ose 3.4. the Prophet saith, the children of Israel shall remain a long time without Ephod and Teraphim: Hieron. epist. 113. ad Marcel. But in this place the Prophet showeth, that the children shall be without any form of Church or commonwealth, even such, as when it was deformed with teraphim, worship of idols, jun. 2. Some think that the teraphim were other pictures and resemblances, than of men, as Aquilas translateth them, morphomata, figures, shapes: but that teraphim had an humane shape, appear, 1 Sam. 19 where Mich●l put an image in the bed, in stead of David. 3. Some think that the teraphim, was made of the head of the first borne child, which was embawmed and so kept, from the which by the working of the devil, they received answers, Lyran. But if teraphim had been such a thing, it is not like Rachel would have stolen it away. 4. Some think that they were certain images, which they consecrated for divination, from whence they received answers, R. Kimhi: and they did represent the head of a man, made of some kind of metal: such a head Albertus Magnus had, which Thomas Aquinas his scholar broke, Tostat. and hereupon they derive the word from the root, raphaph, which signifieth, remiss, weak, because the oracles which they gave, were many times uncertain and false. It is true, that some teraphim were used for such purpose to consult withal: as Zachar. 10.2. The teraphim have spoken vanity: but yet all were not so used, as the teraphim which was in David's house. 5. And yet upon this example it cannot be gathered, that there were some teraphim, which were not idols: as Ramban inferreth, and Perer. number 4. for although David himself were far from idolatry, and idols in Saul's time were publicly removed, yet there might be some relics of superstition privately remaining: and this in David's house might be secretly kept by Mich●l without David's knowledge, or it was as an implement not regarded, Mercer. 6. Wherefore it is most like, that these teraphim did resemble an humane shape, and that they were consecrated to superstitious uses, as those idols of Laban were, which he therefore afterward called his gods, vers. 30. QUEST. VII. Wherefore Rachel stole away her father's idols. IT is further questioned, wherefore Rachel stole away Laban's idols. 1. Not as some think, that Laban should not consult with them, to know which way jacob was gone: sic Aben Ezra, Tostat. for though Laban miss them presently, that is to be imputed to his superstition, who did often visit his idols. 2. Neither did Rachel this, to revoke her father from idolatry, as Rab. Solomon, to whom give consent, Basil, Nazianzen, Theodoret, for than she needed not to have been ashamed of her fact: neither would jacob so sharply have censured the fact to be worthy of death. 3. Nor yet did Rachel steal them away being made of some precious metal, that it might be some recompense unto her for part of her dowry, Perer. number 7. for this had been plain theft. 4. Neither yet, as josephus thinketh, did Rachel carry away her father's gods, that if he should pursue after them, haberat, qu● confugeret, 〈◊〉 impetratura, she might have recourse unto them, to ask pardon, and to appease her father's wrath: for this had been plain idolatry. 5. Nor yet was this done by way of mystery: as Gregory collecteth: that as Laban found no● his idols with jacob: sic diabolus ostensis mundi thesauris, in Redemptore nostro vestigia ●●rena 〈◊〉 non invenit: so the devil, having showed the treasures of the world, did not find in our Redeemer any footsteps of terrene concupiscence, etc. 6. But it is most like that Rachel, though much reform, and reclaimed from her father's superstition by her husband's instruction, yet was somewhat touched therewith still: and therefore of a superstitious mind did take away her father's idols: and hereof it was, that long after able, jacob reforming his house, caused all the strange gods to be removed: sic Chrysostom. hom. 47. in Genes. Mercerus, Calvin. QUEST. VIII. Whether Rachel were any thing addicted to superstitious worship. BUt some are of contrary opinion, that Rachel was not a● all addicted to her father's superstition: whose reasons are these: 1. Because Rachel did worship God, and prayed unto him, Genes. 29.22. God remembered Rachel and heard her: and if she had purposed to worship these idols, she would not have used them so irreverently to have sat upon them, etc. Theodoret. qu. 89. in Genes. Cont. Though Rachel were a worshipper of God, yet she might have her imperfections: and some relic of superstition might remain: Jacob's family professed the worship of God, and yet there were found amongst the● strange Gods, Genes. 35. 4. Neither is Rachel's gesture to be much regarded in such a necessity: rather her superstitious mind may therein appear, how she was addicted to those images, seeing she sought excuses, to keep them still: her manner of sitting was no sign of irreverence, but it served for an excuse, both to pacify her father's wrath, which she feared, and to withhold those superstitious monuments still which she loved: 2. Wherefore it is more like, that Rachel was not free from all touch of superstition: both because she had been a long time trained up under a superstitious father, and could not so easily forget her manner of education, though much qualified with Jacob's instruction: as also for that, we read that a good while after, such images and mammets were found in Jacob's house, Gen. 35. which are like to have been these which Rachel had stolen from her father: sic Chrysostom. ex ponti●i. Cajetan. Oleaster. ex nostris, Musculus, Mercer. Calvin. QUEST. IX. How jacob is said to have stolen away Laban's heart. Vers. 20. TH●s jacob stole away the heart of Laban, etc. 1. This word is not taken, as 2 Sam. 15.6. where it is said, that Absalon stole away the heart of the people from David: the meaning cannot be so here, for Laban's heart was not toward jacob. 2. Neither, because Rachel had stolen away his teraphim, where Laban's heart was: for jacob yet knew not that. 3. Neither yet it is so said, because the hope of Laban's heart was gone, jacob being departed, who was so profitable to him. 4. But because jacob gave no notice of his going, he is said to steal away his heart, that is, to deceive and disappoint him, and secretly convey himself away: It is therefore rather to be read, to steal away from his heart: for so the word ceth, sometime signifieth, as Gen. 44.4. when they went out of the city, jut●●●, ceth, hagnor. QUEST. X. What river it was that jacob passed. Vers. 21. HE passed the river, that is, Euphrates. 1. Sometime it is called the great river, Iosu. 1.4. sometime, the river, without any addition, Iosu. 24.3. and in this place. 2. For three causes is the river called great, and so much celebrated in Scripture. 1. For that it was the greatest river beside Nilus that was known to the Jews. 2. For that it was one of the rivers of Paradise. 3. Because it was the bounds of that large land of Canaan promised to Abraham's seed, Genes. ●5. 18. Perer. 3. jacob is said to pass the river, as declining the ordinary way, fearing left Laban might overtake him, Mercer. QUEST. XI. How the 7. days of Laban's pursuit are to be accounted. Vers. 23. HE followed after him 7. days journey. 1. These 7. days must not be accounted from Jacob's first setting forth, as Rasi thinketh▪ for jacob being three days journey from Laban, who was now gone to shear his sheep, vers. 19 which were removed 3. days journey from Jacob's flock, Genes. 30.36. while the messages went to tell Laban, jacob was gone ●. day's journey: and so was in all six days journey before Laban: by this reckoning Laban should overtake jacob in one day, from Carras to Gilead, which was not possible: Laban then overtook jacob the seventh day, after that he himself set forward, that is, 13. days after Jacob's departure, Muscul. ●. Neither with 〈…〉 we suppose, that Laban returned to Carras 〈◊〉 City, which was in the 〈◊〉 between the two ●●ockes, as he thinketh, to take his friends with him, and so to pursue jacob for the City was not 〈◊〉 off from the place where jacob kept his sheep●, whence he sent for his 〈◊〉 into the 〈◊〉, vers. 4. and therefore it could be little less than 3. days journey from Laban▪ who is 〈◊〉 like, for 〈◊〉 haste and expedition, to take his journey from the place, whither the 〈◊〉 was brought him. 3. Though jacob was six days journey before Laban, he might well overtake him in seven days, 〈…〉 was encumbered with his children and cattle, and could not drive fast, and for that he had pitched his tents in Gilead, there purposing to refresh himself, supposing the danger and fear of Laban's pursuit to be over, Mercer. QUEST. XII. How Laban is charged neither to speak good or evil. Vers. 24. TAke heed thou speak not aught save good, etc. The Hebrew phrase is from good to evil. 1. Which is not to begin with good words and end with evil, as Onkelos seemeth to take it. 2. Nor yet is he forbidden only not to speak evil, as the Latin and Septuagint, with others. 3. But he is forbidden to speak any thing at all, either good or bad, either fair words or soul, not simply, but concerning Jacob's return again into Mesopotamia: and so Laban accordingly forbeareth to speak any thing at all of that matter: the like phrase is used, Gen. 24.50. Mercer. jun. QUEST. XIII. When God appeared to Laban, and where he pitched his tents. Vers. 25. THen Laban overtook jacob. 1. This vision, which Laban had, was not in the beginning of his journey as some think, but in the same night that he came to Gilead: for so he saith: Yesternight, or the last night, (for so the word cemesh signifieth) the God of your Father appeared unto me: when he was now purposed to be revenged of jacob, the Lord stayed him. 2. They pitched their tents both in the same mount not far asunder: some say jacob was in the top of the hill, Laban in the bottom, some affirm the contrary, but this is uncertain, Mercer. It is most like, that jacob seeing Laban to approach, set himself in as good order as he could, doubting the worst, Muscul. QUEST. XIV. How jacob saith, let him not live. Vers. 32. WIth whom thou findest thy gods, let him not live, etc. 1. Not, as though he should say, I will kill him with mine own hand. 2. Neither by virtue of this curse, as the Hebrews note, did Rachel afterward dye an untimely death: for jacob knew not that she had them. 3. But either they are words of imprecation, whereby jacob wisheth that God would show his judgements upon him, that had committed that theft, Mercer. Or else he giveth power to Laban, even to take away their life, Calvin. QUEST. XV. Of the diverse take of the word brother in Scripture. SEarch before our brethren. 1. Hierome noteth, that the word brother is four ways taken in Scripture: 1. For them that are so by nature and properly, as jacob and Esau were brethren. 2. For them of the same nation, as the Israelites were all brethren, Act. 7.26. 3. They that were of one kindred were called brethren: as Abraham saith to Lot, We are brethren, Genes. 13.8. 4. They that are of the same Christian faith and profession: 1 Cor. 5.11. If any that is called a brother, etc. 2. By brethren here we understand not with Hierome, Who are understood to be Jacob's brethren. Jacob's children, which were yet of small discretion: Reuben the eldest not being above 13. year old: nor yet some other of his wife's kindred, that jacob brought away with him out of Mesopotamia, for they had been no competent Judges in this case: but the brethren were those whom Laban brought with him of his kindred, vers. 23. to whom jacob referreth the judgement of this matter, Mercer. QUEST. XVI. Of the order in Laban's searching of the tents. Vers. 33. THen came Laban into Jacob's tent. 1. Neither as Rasi thinketh, had jacob and Rachel one tent: for the text showeth, that Laban went first into Jacob's tent, and then into Leahs', and from thence to Rachel's. 2. Though last mention be made of Rachel's tent, that is because there the idols were hid: Laban last of all searched the maids tents: and out of Leahs' tent he went into Rachel's, Mercer. QUEST. XVII. Of Rachel's excuse. Vers. 35. THe custom of women is upon me. 1. Not that women, while their monthly custom is upon them, are not able to rise: but many times they are beside that infirmity troubled with the headache, and are stomacke-sicke, and not fit to be disquieted. 2. As also they counted women in that case in times past unclean, they would neither talk with them, nor suffer them to breathe upon them: which might be the cause that Laban answereth not a word to his daughter, but goeth presently out of her tent: hereof the word niddah, that signifieth an unclean woman, is derived of nadah, which is, to remove, or send far off: because women at that season were separated from the company of others, Mercer. 3. Rachel made this excuse, not either in detestation of the Idols, vouchsafing them no better place than the Camels litter, nor yet so much of love to keep them, as of fear because of the present danger: in the mean time Laban by this excuse was blinded and deluded. QUEST. XVIII. Whom jacob meaneth by the fear of Isaac. Vers. 42. THe fear of Isaac. 1. jacob neither meaneth that fear of Isaac▪ when his father would have offered him up in sacrifice, as some interpret, for that was but a natural fear of death: for his patience and obedience was more commendable at that time than his fear. 2. Neither doth jacob speak of his own fear and reverence toward his father. 3. Nor yet of isaack's fear or worship of God. 4. Or of isaack's fear and care for the prosperity of his son jacob; all these are here unproper to be matched with the God of Abraham. 5. But fear is taken here not actively, but passively, for God himself, that is feared, Calvin. who sometime is called by names effectiuè, in respect of the effect: so is God called our strength, our health, salvation; or objective, by way of object; so is God called our hope, our love, our joy, our fear, because he is the object of all these, Perer. Rasi thinketh, that he is called not the God, but fear of Isaac, because Isaac was yet living, and God doth not call himself by the living: but this is a false note, for Gen. 28.13. he is called the God of Isaac: some do in this difference of names, note a distinction of the persons; and understand the God of Abraham to be the father, the fear of Isaac to be Christ, of whom he was a special type. This collection may be admitted, Mercer. So then by the fear of Isaac, jacob meaneth the God whom Isaac feared and worshipped: having a reference to that fear also, whereby Isaac was restrained from revoking the blessing given to jacob, Gen. 27.33. QUEST. XIX. Of the Syrian name which Laban gave, and of the use of that language in the Scripture. Vers. 47. LAban called it jegar-sahadutha, etc. 1. Laban though he came of There the father of Abraham, in whose family the Hebrew tongue was preserved, yet dwelling among the Syrians, he learned both their language and manners, and therefore calleth this place by a Syrian name: but jacob by an Hebrew, who most used himself to that tongue, and so did his wives, that gave their children not Syrian, but Hebrew names, Calvin. 2. These Syrian words are only found in Genesis, and the rest of the books of Moses, and beside, one whole verse, jerem. 10. and certain chapters in Ezra and Daniel, after the Syrian dialect: which is an honour, as the Hebrews note, wherewith the Syrian language is dignified, in that it is inserted into the holy Scriptures, and therefore is not to be neglected, Mercer. 3. Whereas verse 48. it is said, Laban called it Galeed, (whereas jacob gave it that name, not Laban) Moses reporteth the sense of the name, in the Hebrew tongue, which Laban gave. QUEST. XX. Of the mountain of Gilead. Vers. 47. IAcob called it Galeed. 1. This name Galeed, or with some small change of points, called Gilead, is before mentioned, vers. 25. under that name, not as yet given unto that place, but now imposed by this occasion: which is interpreted, an heap of witness: so called of the heap of stones which was made as a witness of the league between jacob and Laban. 2. There was one Gilead the son of Machir of Manasses, of whom came the Gileadites, Numb. 26.29. but he gave not the first name to this mountain. 3. This mountain Gilead is the greatest of all beyond Jordan, it is in length 50. miles: and as it is continued, and runneth along, it receiveth diverse names: from Arnon to the City Cedar, it is called Galaad: then to Bozra, it is named Seir, afterward Hermon: and so reaching to Damascus, it is joined to Libanus: and therefore as Hierome saith, Lebanon is called the head or beginning of Galeed, jer. 22.6. Perer. QUEST. XXI. Of the name Mispah, and of diverse places so called. Vers. 49. HE called it Mispah. 1. The Latin translator doth wholly omit this word, the Septuagint maketh it a name appellative, not proper, calling it a vision: which Augustine referreth to that vision, wherein by the way God appeared to Laban. But this Mispah was another proper name given unto the same place: of the word tsaphah, to behold, whereof the reason is given in this verse: The Lord look between me and thee. 2. Of this Mispah, which signifieth a looking or watchtower, the whole country is called the land of Mispah, under the hill Hermon, Iosu. 11.3. There were three other places of that name, a City in Juda, Iosu. 15.38. another belonging to Benjamin, Iosu. 18.26. a third in the land of Moab, 1 Sam. 22.3. 4. Places of Doctrine. 1. Doct. Wives and husbands to be preferred before parents. Vers. 17. WHatsoever God hath said unto thee, do it. Jacob's wives are willing to leave and forsake their father's house, and to go with their husband: for so the Scripture saith, Therefore shall a man leave father and mother, and cleave to his wife, Gen. 2.24. 2. Doct. Office of careful Pastors. Vers. 38. THe rams of thy flock have I not eaten, etc. jacob is an example of a vigilant and careful Pastor: he watched day and night to keep his flock, but he made no spoil or havoc of them: Such aught good pastors to be, not to feed themselves, but the flock, as S. Peter saith, 1 Pet. 5.2. 3. Doct. Polygamy unlawful. Vers. 50. IF thou shalt take wives beside my daughters. Laban himself though upon a covetous mind he thrust many wives upon jacob, yet by the light of natural reason condemneth the multiplying of wives: Thou shalt not vex my daughters: the taking then of other wives, is a vexation of them: this maketh against their obstinate blindness, that would maintain polygamy: if they would appeal to Laban, he would be a Judge against them, Calvin. But our Saviour Christ the Judge of us all, hath given us a rule, They two shall be one flesh, Matth. 9.2. two then, not many can be made one flesh. 4. Doct. Of the blind and superstitious devotion of idolaters. Vers. 47. THou hast searched all my stuff. Such is the blind rage of idolaters, as here we see in Laban: he leaveth no corners unsought: he giveth no credit to Jacob's protestation, nor yet showeth any reverend affection to his daughters, but tosseth and tumbleth all their stuff: and all this was, to find out his house-gods: such blind devotion was in Micah, that howled and cried after the children of Dan, because they had carried away his images, jud. 18. Such foolish superstition reigneth at this day among the Romanists, that do more cruelly punish the least wrong done to their dumb idols, than which are offered to their brethren the living images of God. 5. Places of Confutation. 1. Confut. Against the worshipping of idols for remembrance. Vers. 30. THou hast stolen my gods. Laban was not so blockish, to think that those idols were indeed his gods, or that his gods could be stolen away: for he afterward speaketh of the God of Abraham, and the God of Nachor, vers. 53. but he calleth them his gods, because he made them in the remembrance of God, or he looked towards them when he prayed to God, Vatab. Calvin. This taketh away that vain pretence of superstitious Romanists, who would excuse their idolatry, because they do not worship the idols themselves, but them whose images and representations they are: for Laban here did no more, Calvin. 2. Confut. Images and idols, where they are adored, all one. FUrther let it be noted, that the word teraphim, images, is translated by the Septuagint and Latin interpreter, idols: yet Onkelos readeth, tsalmanaia, images, of tselem, which signifieth an image: whence is inferred, that an image and idol is all one: contrary to the conceit of the Papists, that do distinguish between the name of images and idols: which indeed being turned to a religious, or rather irreligious use, are all one. 3. Confut. Disparity of religion maketh not a nullity of marriage. BEside, in that Rachel stole here father's gods, it is evident that Laban was an idolater: yet jacob refused not to marry his daughters: and this marriage was firm and sure: whereupon Cajetanus noteth, Hic quoque prudens lector habes, quod disparitas cultus non est ex naturali jure impediens conjugium: Here thou hast, discreet reader, that the disparity of religion is no impediment by the law of nature to marriage. And he collecteth well: yet Catharinus another of that side, calleth it impium dogma, an impious opinion. lib. 5. annot. in Cajetan. But Cajetanus opinion may be justified, both by example in Scripture: as Moses married Sephora, Samson Dalila, David Maacha, which were of idolatrous parents: as also by S. Paul's▪ doctrine, who would have the believing party not to put away his unbelieving wife, 1 Cor. 7.12. which showeth that the marriage of such is sound and good, and not against the law of nature, though it be not safe nor convenient. 4. Confut. Antiquity no good rule for religion. Vers. 53. THe God of Abraham, the God of Nahor, the God of their father, etc. Laban pretendeth antiquity for his God, whom his father and grandfather worshipped, yea, and Abraham also, who at the beginning before his calling was given to the same superstitious worship. But jacob sweareth by the fear of his father Isaac: he riseth up no higher, neither to grandfather, nor grandfathers father, and yet he doubteth not, but that he worshipped God aright: wherefore antiquity is no good rule for religion: neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us, Calvin. 6. Moral Observations. 1. Observ. Afflictions make us think of our heavenly Canaan. Vers. 1. NOw he heard the words of Laban's sons, etc. jacob, if he had not perceived some discontentment in Laban and his sons against him, would not so soon have bethought himself of his returning into Canaan: these crosses therefore and domestical wrongs do awake him and rouse him up, and bring Canaan to his remembrance: In like manner the Lord useth by afflictions and troubles to awake his servants, that otherwise would be drowned in the pleasures of this life, and so prepare them for their heavenly Canaan, Calvin. As the Prophet David saith, before I was afflicted, I want astray, Psal. 119.67. 2. Observ. The wicked have no power to hurt the servants of God. Vers. 7. GOd suffered him not to hurt me. The wicked may band themselves, and bend their strength against the servants of Christ, but they shall have no more power to hurt them, or to prevail against them, than shall be to God's glory, and his servants good: Calvin. As our Saviour saith, My father is greater than all, and none is able to take them out of my father's hands, joh. 10.29. 3. Observ. The Lord delivereth in the time of extremity. Vers. 24. GOd came to Laban the Aramite in a dream, etc. Laban was now come to mount Gilead, where jacob was, with a malicious purpose toward him: but the Lord stayeth him, being now ready to have done him some mischief: thus the Lord showeth his power in the deliverance of his children, even in the time of greatest extremity, Mercer. Thus God turned Esau's heart, coming with a band of men against jacob, Gen. 33. thus God delivered David from Saul in the wilderness of Maon, when Saul with his men had almost compassed him in, 1 Sam. 24.26. 4. Observ. A good conscience a bulwark against slanderous reports. Vers. 30. WHy hast thou stolen my gods? this is the portion of the righteous in this world, to be slandered, and evil reported of: as jacob here is made a thief: thus we must be tried, by honour, dishonour, by evil report and good report, as deceivers, and yet true: as the Apostle saith, 2 Cor. 6.8. but a good conscience is a sufficient bulwark against all such assaults of slanderous tongues: as Saint Paul saith, As touching me I pass very little to be judged of you, or of man's judgement, nor I judge not myself, I know nothing by myself, 1 Cor. 4.2. 5. Observ. Not to be forward to undertake for others honesty. Vers. 32. WIth whom thou findest thy gods, let him not live: jacob was too confident, and presumed too much of the innocency of his servants, and the rest of his family in this case: which teacheth us, that we ought not to be too ready to answer and undertake for the honesty and innocency of others, unless we be of a sure ground, lest it afterward turn to our rebuke, Calvin. As the wise man saith: He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse, Prou. 27.14. CHAP. XXXII. 1. The Argument or Contents. THis Chapter consisteth of two principal parts: First, Jacob's fear of his brother Esau is expressed, vers. 7. with the occasion thereof, the message sent to his brother, and the return thereof, which was full of suspicion, vers. 3. to vers. 6. Secondly, is showed how jacob was comforted against this fear: which comfort was of two sorts: humane, divine. Humane, either religious by faithful prayer, which consisteth on Jacob's behalf, of the confession of his unworthiness, vers. 9, 10. on God's behalf, of the certainty of his promise made to jacob, to vers. 13. or politic: jacob divideth his company into two parts, vers. 7. he sendeth presents to appease his brother's wrath, vers. 14. to vers. 22. The divine comfort was by the vision of Angels, vers. 1, 2. by wrestling and prevailing with an Angel: where these things are declared, 1. Jacob's wrestling and prevailing, vers. 24.25. 2. His infirmity of halting upon the same, vers. 26. 3. The blessing of jacob with the change of his name, to vers. 30. 4. The custom of the Israelites upon this accident of Jacob's halting, vers. 32. 2. The diverse readings. v. 1. looking back he saw the tents of God pitched. S. the rest have not this clause. S. ad. S. ap. f. pr. S.C. cor. C.c. v. 2. he called the name of the place, the Lords tents or hosts. S. Mahanaim. caet. v. 10. let it suffice me by all thy righteousness and truth. S. my merits are less than all thy mercies. C. I am less or unworthy of all thy mercies. P.H.B.G. impar, unlike, or not answerable. T. chatan, little. I came alone over this jordan. C. with my staff. caet. v. 25. he touched the breadth of his thigh. S. the palm or inward part of the thigh. C. the hollow of the thigh. S.C.c. T.B.r. diverse. fig. T.r. G. the hucklebone, acetabulum. B.T.H. caph. the hollow, or bowing: the sinew of the thigh, H. v. 25. the sinew of his thigh withered. H. the bread of his thigh withered. S. the hollow was loosed. G. loosed out of joint. B. moved out of his place. C. P. did hang. T. jachang, signifieth both to hang, and to move. v. 30. he called the place the face of God. S. peniel. caet. S. app. f.p. I have seen an Angel of God, face to face. C. I have seen God face to face. caet. v. 32. the sinew that withered. H.S.C. shrank. B.G.P. the borrowed sinew of the thigh. T. nashah. signifieth to lend, and to remove: diverse. accep. B.G.r. the hucklebone borroweth certain sinews of the hollow bone that it turneth within. 3. The explanation of doubtful places. QUEST. I. Whether this vision of Angels were sensible or spiritual. Vers. 1. THe Angels of God met him. 1. This is the third vision that jacob had, the first was of the ladder, and the Angels ascending and descending upon it, as he went into Mesopotamia: the other of the particoloured rams leaping upon the ewes, while he was in Mesopotamia: the third of the Angels now at his returning home. 2. But this apparition of the Angels, was not by a spiritual vision, and in dream, as Cajetan and Pererius, but it was sensible and visible, for they appeared in the habit of heavenly soldiers: as the like apparition was showed to the Prophet's servant, 1 King. 6. Mercer. 3. The Hebrews note, that jacob knew these to be the same Angels, which he saw in vision to ascend and descend upon the ladder. 4. And whereas jacob is not said to meet them, but they to meet jacob: therein appeareth the dignity and preeminence of the Saints, whom the Angels are ready to attend upon, Mercer. QUEST. II. Whether two armies only of Angels appeared to jacob. Vers. 2. HE called the place Mahanaim, which word is of the dual number, and signifieth two armies: 1. Not as though God made one army, and the Angels another. 2. Or as though jacob had at the first taken one company to be against him, the other with him, as some Hebrews: for he knew them at the first to be God's Angels. 3. Neither were these two companies of Angels, the one that brought him out of Mesopotamia, the other that now received him into the land of Canaan, as Rasi: for these companies of Angels did all meet jacob, and offered their protection. 4. Nor yet hath jacob relation in this name to his host and company, that made one, and the Angel's host, which was the other, as junius: for jacob had no reason to name the place by his host. 5. But the dual number is here taken for the plural: as the same word Mahanaim is used, Cantic. 6.12. so that jacob saw not precisely two armies of Angels, one before, another behind, but he was compassed round with them: & beside the form of the dual number is often applied to proper names, though no reason can be yielded of it, as Ephraim, Misraim, & so may it be here, Mercer. QUEST. III. Of the message which jacob sent to Esau. Vers. 3. IAcob sent messengers to Esau his brother. 1. R. Carus thinketh that jacob sent Angels of his message to Esau: for the word malachim signifieth the Angels, vers. 1. and generally messengers: but this is too curious: for if jacob had sent Angels, he would not have given them Commandment and instructions, what to say, as he doth. 2. Esau was now removed from his father, before jacob came, Gen. 36.6. and it may be he had thereof intelligence from his mother, Calvin. He being now grown rich, and seeing his wives were an offence to his parents, but most of all desiring his own liberty, might remove into the land of Seir: Calvin. The country being near adjoining to Beerseba, where Isaac dwelled, Mercer. 3. He sendeth to Esau, 1. Because he must needs pass by his country; 2. And nameth himself his servant, not thereby renouncing his blessing, but yielding temporal subjection for a time, as David did to Saul, though he were even then the anointed King. 3. He maketh mention of his sojourning with Laban, not so much to excuse the matter; that he had not all this while sought to be reconciled to his brother, as R. Carus, as to report unto his brother, what the state and condition of his life had been, who as yet might be ignorant of it, Mercer. 4. He also speaketh of his cattle and riches, that Esau should not think that he sought unto him for any need, but only to have his favour. QUEST. IV. Whether Esau came with 400. men, as an enemy or a friend. Vers. 6. THe messengers came again to jacob. 1. Some think the messengers spoke not at all to Esau, because they were afraid, meeting him with four hundred men: but it is not like that Esau had notice of Jacob's coming, but first from him by his Messengers. 2. Neither did Esau come thus accompanied to make ostentation only of his power, Musculus. 3. Or to give his brother more honourable entertainment, Calvin. Mercer. For he needed not then to have brought so many with him, and he would have sent him some kind message before. 4. Wherefore it is more like, that Esau prepared himself to be revenged of jacob: as may appear by Jacob's great fear, which was not without cause, and hereby also the power of God is more set forth, that could in the very way change the purpose and counsel of Esau. QUEST. V. Of the diverse take of this word in Scripture. Vers. 10. WIth my staff came I over: the phrase is, in my staff: this preposition in, is diversely taken in Scripture. 1. In is taken for with, as Luk. 1.75. to serve him in holiness, that is, with holiness: and so it is taken here. 2. In, for by, Psal. 63.11. all that swear in, that is, by him, shall rejoice. 3. In, for through, noting power and help: Act. 7.28. in him (that is, by him) we live, and move, and have our being. 4. In, for to, Psal. 136.8. he made the sun, in potestatem, for, or to rule the day. 5. In, for because, Host 5.5. they shall fall in their iniquity, that is, because of their iniquity. 6. In, for against, Psal. 44.5. by thy name have we trodden down those that rose in nos, against us. 7. In, for in stead: Psal. 31.2. be unto me, in domum refug●i, for, or in stead of an house of defence. 8. In, for among: john 1.16. the word was made flesh, and dwelled in nobis, among us. 9 In, for with: 1 Peter 5.2. feed the flock, qui in vobis, which is in you, that is, with you, committed to your care. 10. In, for of: Habbac. 2.14. wo to him that buildeth a town, in, that is, of blood, 11. In, for before, or at: in the name of jesus shall every knee bow, that is, at or before the name of Jesus, Philip. 2.12. in for under, Psal. 91.1. he that dwelleth in the secret, etc. that is, under: ex Perer. QUEST. VI The cause of Jacob's fear. Vers. 11. I Fe●re him, lest he will come and smite me, etc. Seeing that jacob had the Lords promise for his safety, Genes. 31.3. Return into the land of thy fathers, and I will be with thee: how cometh it to pass, that jacob is so greatly afraid? for answer whereunto, I neither think with Augustine, qu. 102. in Genes. that jacob feared not his own deliverance, but that it should not be without great slaughter; for even jacob feareth concerning himself, lest he will come and smite me. 2. Neither as Lyranus, was jacob thus afraid, because he was to go thorough his brother's country, where he and his might be easily surprised; Pererius thinketh, that Edom was not in Jacob's way, being entered into the land of Canaan already; but to go unto Beerseba or Hebron, where Isaac dwelled, which was in the south part of Canaan, the way was by Idumea, which lay south to Canaan, Mercer. But this was not only Jacob's fear: for Esau coming with 400. men, even out of his own territory, had been able to have spoilt jacob and his company. 3. Nor yet did jacob doubt of God's promise, lest by reason of some sins which he might have committed in idolatrous Laban's house, it should be suspended, as Lyranus again thinketh; for God's promise was absolute, and renewed to jacob at his departure out of Mesopotamia. 4. Neither was this only a sudden and involuntary fear, such as wise men naturally are subject unto upon a strange accident, as upon the noise of thunder, and some sudden evil message; but they do recover themselves again▪ whereas foolish men do continue in the same fear still, as Epictetus the Stoic distinguisheth of fear; but this was a judicial and settled fear in jacob as may appear by his careful preparation. 5. Wherefore we must confess that jacob showeth his weakness and infirmity; that although looking to Gods promise he had good confidence, yet turning himself to the present danger, he feared; jacob while he prepareth himself, as the Hebrews note, for three things, for war, for prayer, for gifts, therein doth well; (for we must use all good means, at working under God's providence,) yet in that he was perplexed with such a great fear, it was his infirmity, Calvin. Mercer. QUEST. VII. What present it was that came to Jacob's hand. Vers. 13. HE took of that which came to hand. 1. Not without any choice, as we use to say, that which cometh next to hand; as Muscul. For it is not like that he would send a present of his worst cattle. 2. Some think he meaneth those cattle which came under his own hand, which he had the keeping of himself; for so the pastoral charge is signified, sometime by the feet, Genes. 30.13. sometime by the hand, Genes. 32.16. and by the rod, Levit. 27.32. sic jun. 3. But the plainer sense is, that he sent a present of such things which came into his hand, that is, were in his power: such as he had, he sent; he had no silver or gold to send, but cattle, Mercer. QUEST. VIII. Of diverse kinds of gifts. Vers. 13. A Present for Esau his brother; There are six sorts of presents or gifts. 1. Charitable gifts bestowed upon the poor, such as Cornelius gifts were, Act. 10. 2. Choice gifts bestowed upon those whom we chiefly love; as Abraham's gifts to Isaac, and Joseph's to Benjamin. 3. Politic gifts, for the obtaining of friendship, such as Felix looked for at Paul's hand, Act. 24.27. 4. Covetous gifts, when by giving a little, one hopeth to obtain a greater benefit, as the men of Tyrus and Sidon, by such gifts persuaded Blastus Herod's chamberlain to be a mediator for their peace, because their country was nourished by the King's land, Act. 12.20. 5. There are gratulatory gifts, which one friend sendeth to another, to rejoice with them, as the Jews were commanded to do, to testify their joy for their deliverance from Hamans' conspiracy, Esther 9.22. such a present did the King of Babel send to Hezekiah, after he was recovered from his sickness, 2 King. 20.12. 6. There are gifts of honour, testifying reverence and subjection; such presents the three wise men offered to Christ; such are the religious gifts employed for the service and honour of God. 7. There are gifts of pacification, to appease the wrath of such as are offended; of which kind is Jacob's gift here, Muscul. QUEST. IX. Of the number and kind of the cattle which jacob sent. Vers. 14. TWo hundred she goats. 1. The whole number of all the cattle which jacob sent, was 550. and so many were the sacrifices in the law, which were offered the whole year, as the Hebrews note: beside they observe that every word of this verse endeth in Man, the like is found Num. 29. and these eight mems they will have to signify the eight Kings of Edom, Genes. 36. before there were any in Israel. 2. Further, they observe that jacob in great discretion, knowing the nature of the cattle, did thus sort out the male and female; allotting one he goat to ten she goats, and one ram to ten ewes; but of labouring cattle, one bullock to four cow's; of camels which are more employed, for every female a male; Hebrews curious ●●servations. for so they count the camels with their colts, to be but thirty in all; fifteen female, and fifteen male Camels, which were the colts: of the asses, which were not so much used for carriage as the Camels, there are assigned for two females, one male foal. 3. The Hebrews are yet more curious in setting down the times of coupling and coming together of creatures; as for asses once in a week, camels once in 30. days; they prescribe also for men; for labourers twice in a week, for those that labour not, oftener; but these Rabbins, pressing these matters so far, do but bewray the salacity and wantonness of their nation; and therefore they may be better omitted: ex Mercer. QUEST. X. Of the ford jabbock. Vers. 20. HE rose up the same night. 1. This is not the same night mentioned vers. 13. but the night following; the day coming between was sent in sorting out the cattle which jacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites, running between Philadelphia and Gerasa, and falleth into Jordan, Hierom: some would have it so called of abuk, which signifieth to strive or wrestle, because jacob there wrestled with God, which word is used vers. 24. Muscul. But it rather cometh of bakak, which is, to empty, because it was emptied into Jordan: and in this place it should seem that jacob was near to Jordan, Why mention is here made only of Jacob's eleven children where the two rivers joined: because he saith, vers. 5.10. I came over this jordan, Mercer. 3. Whereas there is mention made but of Jacob's eleven children, whereas he had eleven sons and one daughter Dinah: the Hebrews think that jacob locked her up in a chest; and conjecture that it fell out as a punishment to jacob, that she was deflowered of the Sichemites, because he refused to give her to Esau to wife, Hebrews conceits. who might have brought him to some goodness: but these are frivolous conjectures: Dinah is omitted, because of her sex: the Scripture is not so careful to take account of the women: and beside she was the youngest but joseph, not above six or seven year old, Mercer. neither was Dinah a mother of the Israelites, as these eleven were fathers, and therefore not so diligently remembered. QUEST. XI. Jacob's sight not spiritual or in vision, but real and corporal. Vers. 24. THere wrestled a man with him to the breaking of the day. 1. This wrestling of God in the likeness of a man with jacob, was neither spiritual only, as Hierome seemeth to think upon these words of Saint Paul, Ephes. 6.12. We wrestle not against flesh and blood, but against powers and principalities, etc. 2. Neither was it done in dream, as R. Levi, who thinketh that Jacob's thigh might be hurt upon some other occasion, as by the weariness of his travel, and the cold in the night: and that he dreamt of the same hurt. But jacob had little list to sleep, being in such fear of his brother: likewise the continuance of the wrestling till the morning, the real and sensible hurt of his thigh, the imposition of a new name, the testimony of the Prophet Hosee, He had power over the Angel and prevailed, he wept and prayed unto him, 12.4. all these arguments do evidently show, that this was a corporal and real wrestling. 3. Neither yet was it only corporal, but spiritual also: for jacob did as well contend by the strength of his Faith, as by the force of his body, Mercerus. QUEST. XII. It was a good, not an evil Angel that jacob wrestled with. FUrther, a question is moved, what manner of Angel this was, with whom jacob wrestled. 1. Origen thinketh he did strive against some of the spiritual adversaries, such as Saint Paul calleth Principalities and powers, and spiritual wickednesses, Ephes. 6.12. and that he was assisted by a good Angel, 3. lib. Periarch. Procopius reporteth the opinion of some, that say it was the devil in Esau's likeness, that strove against jacob, and that by the power of an Angel he overcame, who lest he should ascribe this victory to his own strength, smote him upon the thigh: the Hebrews say it was Sammael, Esau's evil Angel, that contended with jacob for the blessing. 2. But these are untrue and improbable assertions: 1. Here is mention made but of one that jacob wrestled with. 2. He that he wrestled with, was the same that blessed him. 3. He that strove with him, was the same that touched his thigh. Ergo, it was a good, not an evil Angel: for an evil Angel would not have blessed him, Mercer. Perer. QUEST. XIII. Whether it were a ministering spirit, or God Christ with whom jacob wrestled. NEither was this any of the ministering Angels, but Christ the Son of God, here called a man, because he so appeared. Pererius striveth to prove that it was an Angel, and not Christ. 1. Hosea calleth him an Angel without any addition, 12.4. but when Christ is called an Angel, some other word is added; as the Angel of the covenant, Malach. 3.1. Cont. In that place the Prophet showeth, that by the Angel, we must understand God: for he saith, He had power with God, and he had power over the Angel: and further he found him in Bethel: the Angel, with whom jacob wrestled, was the same that spoke to him in Bethel, but he was God, Gen. 31.13. I am the God of Bethel. Neither always is an epithet added, when Christ is called an Angel: as Gen. 48.16. jacob saith, The Angel which hath delivered me from all evil bless the children. But this Angel without any other addition is elsewhere called the God of Bethel. 2. If at any time in the old Testament the son of God appeared, it is most like in mount Sinai, when the Law was given, which was the most famous and Noble apparition of all: but S. Steven saith, Ye have received the Law by the ordinance of Angels, Act. 7.53. Angels than appeared, not Christ, Perer. Cont. The Angels than were ministering Spirits, giving attendance, and executing their office, at the delivering of the Law: but it is no good argument, the Law was given by the Angels, Ergo not by Christ: for S. Paul affirmeth both, It was ordained by Angels in the hand of a Mediator, Galat. 3.19. the ministry was of the Angels, the authority of Christ. 3. If Christ had appeared at any time, then there was greatest cause, when word was sent to Mary of the incarnation of the Son of God, both because of the worthiness of that mystery, and dignity of the person, to whom that message was brought, Contra. 1. It was not fit that the Son of God himself should be the Messenger of his own coming into the world: Princes use to send their Ministers and officers before, to bring tidings of their coming: and it was fit that this great Prince should send his Angels before, that it might appear, that he was even Lord of the Angels. 2. There was greater reason, that the same Angel Gabriel, who was the first revealer of this prophecy to Daniel, concerning the Messiah, 〈…〉 〈…〉 QUEST. XV. How it i● s●id, he could not prevail against jacob. Vers. 25. WHen he saw he could not prevail. 1. Not that either God gave unto jacob greater strength to resist, than the Angel had to assault him, as some of the Hebrews think, that it was Esau's Angel, and so had no greater power than God permitted him▪ for it was no such Angel, as is showed before. 2. Neither as Cajetan thinketh, Factum est ut Angelus assumeret corpus in 〈◊〉 mens●ra virium, etc. It came so to pass that the Angel assumed a body in such measure of strength as should not be able to overcome Iac●b. 3. Neither as Tostatus; Angelus 〈…〉 non posse superare; The Angel feigned that he could not overcome jacob: for I have declared before, that it was Christ himself, and not an Angel that wrestled with jacob. 4. Wherefore in that it is said, when he saw, here the Lord descendeth to our capacity: for he knew before the event of this combat, and what he had purposed to do: the experience then of the thing is taken for God's knowledge, Calvin. and the Lord with the blast of his mouth had been able to have confounded jacob. But he could not prevail, etc. that is, the Lord did both fight in and against jacob: he gave jacob strength to resist: and so in jacob he overcommeth, and seipso 〈◊〉 est, and, so is stronger than himself, Calvin. Thus in effect God could not prevail against jacob, because he would not: he disposeth of his power according to his own will and purpose: so the Angel said to Lot, I can do nothing till thou be come thither, Gen. 19.22. and the Lord to Moses thus saith, Let me alone, etc. Exod. 32.10. Hereby the Lord showeth how effectual the faith and prayer of his servants are, which as it were bind the Lords hands, and do give us victory (in a manner) against himself. QUEST. XVI. In what place of the thigh jacob was hurt. Vers. 25. HE t●●ched the hollow of his thigh. 1. This was neither the inward or broad part of the thigh, as the Septuagint read. 2. Neither yet was the hucklebone put out of joint, as some think, for that could not be without great pain and grief to jacob. 3. But whereas the word is caph, which signifieth the bowing or hollow, and so is taken for the palm of the hand, and sole of the foot: here it properly betokeneth the hollow bone into the which the hucklebone called ischion runneth: we may name it acetabulum, the pan of the hucklebone: this hollow bone was not out of joint, but it only hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the hucklebone which was hurt, as it is expressed, vers. 32. QUEST. XVII. How long jacob continued in his halting. NOw whereas Tostatus thinketh, that jacob the next day was perfectly recovered of this hurt, to whom junius subscribeth, because cap. 33.18. it is said that jacob came safe to Sichem▪ I think rather with Mercerus, that jacob was not perfectly recovered of this grief and halting till his dying day▪ but that it remained, though not always alike, for the remembrance of this thing: and it may so appear the rather, for that presently upon this accident they did forbear to eat the sinew of the thigh which shrank: whereunto the halting of jacob being continually in their fight might be a greater motive: and so this custom being taken up in Jacob's time, was retained of his posterity the Israelites. Further, in that he came safe to Sechem, thereby it signified his deliverance from the danger which he feared by his brother Esau, rather than the recovering of his hurt. QUEST. XVIII. Wherefore it pleased God that jacob should halt upon the hurt in the thigh. ANd the hollow of Jacob's thigh was loosed. 1. Augustine by Jacob's feet, the one halting, the other going upright, understandeth two sorts of people among the Jews; the unbelievers that halted in their faith, and believed not in Christ, and those which believed in him: jacob overcoming signifieth the Jews that prevailed against Christ in putting him to death; but in being blessed he signifieth those which worshipped Christ, and were blessed of him, serm. 80. the temper. 2. Gregory understandeth by the halting foot, the infirmity of the flesh, by the other, the vigour of the spirit; for so in the children of God, as our Saviour saith to his Apostles, The spirit is ready, but the flesh 〈◊〉, sic. Muscul. 3. But the best application of the text is, that jacob was stricken with this infirmity, that he should have an humble and lowly opinion of himself, not to ascribe this victory to his own strength: So for the same cause Saint Paul confesseth of himself, Lest I should be exalted 〈◊〉 of 〈◊〉 through the abundance of revelations, there 〈◊〉 given unto me a prick in the flesh, the messenger of Satan to b●ff●● me, because I should not 〈◊〉 exalted above measure, 2 Cor. 12.7. To the same end was jacob touched with this infirmity lest he might have been 〈◊〉 much lifted up by these heavenly visions, and this great victory which he obtained, Mercer. Calvin. QUEST. XIX. Why the Angel 〈◊〉 to depart because of the morning. Vers. 26. LEt me go, for the ●●rning appeareth. 1. Not as though the Angel was now to go to the rest of the blessed company of the Angels, to sing their morning hymn unto God, as the Hebrews imagine: for the Angels not only in the morning, but at other times are exercised in praising of God. 2. But the Angel thus speaketh according to the custom of men, having now taken the form and shape of a man, as though he had haste to other business, and leaving jacob also to his affairs. 3. As also because the Angel would not have this vision deserved and discerned of others, seeing it specially concerned jacob; and that jacob should not be too curious in gazing and looking upon that humane shape wherein this great Angel Christ appeared, Mercer. QUEST. XX. Why jacob desireth the Angel to bless him. I Will not let thee go unless thou bless me. 1. Not as though this were Esau's Angel, and jacob would have him to confirm the blessing, and consent unto it, for evil Angels bless not. 2. Nor as some other Hebrews, as though jacob would have his antagonist acknowledge him to be the superior, and to have the better: for jacob perceiveth that it was an Angel, and therefore would not strive for superiority with him. 3. Neither doth jacob desire to know his f●tum, or 〈◊〉, as josephus saith, what should happen ●●to him in his whole life, for jacob was not so curious. 4. But jacob well perceiving that he with whom he wrestled was greater than himself, desireth to be blessed of him, for the less is blessed of the greater, Heb. 7.7. And Hilary beside noteth, that jacob acknowledged him with whom he wrestled to be the Son of God, that should become man for us; Tenes in l●cta tua hominem. sed hic tibi home Demest; Thou dost grapple with a man, but this man is God, lib. 5. de Trinitat. and therefore jacob desireth to be blessed of him, in whom all the world should be blessed. QUEST. XXI. Of the name Israel, and the true derivation thereof. Vers. 28. THy name shall be no more called jacob, but Israel, etc. 1. He asketh Jacob's name, not because he knew it not, but that by Jacob's answer the Lord might take occasion of the change of his name. 2. Neither was he so called Israel, as that he should no more be named jacob, for he is also afterward so called, but his name Israel is hereby declared to be the more excellent and worthy name, which was also given unto the whole nation of his posterity, Mercer. 3. The name Israel, 1. doth not signify, that he stood against an Angel, as josephus deriveth it, and Hierome therefore reprehendeth him: although josephus keepeth the sense of the name. 2. Neither is it interpreted, a man seeing God; for than aleph should be inserted in the beginning, and it should be expressed Ishrael, not Israel, with shin having a right point. This interpretation is also confuted by Hierome, though approved by diverse of the ancient writers, as Origen, Basil, Nazianzen, Chrysostome, with others. 3. Neither doth it betoken one that is right, or directed of God, as Hierome sometime is of opinion; whereupon he thinketh, that Genesis is called the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the right, that is, of Abraham, Isaac, jacob, comment. in Isay 44. for then this word should be derived from jashar, and so we should say Ishrael, not Israel, Mercer. 4. But the Lord himself showeth the interpretation of this name, Thou hast prevailed with God: and so to come of Sara, which is to prevail, or have rule: so the Septuag. translate: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast had strength with God; and therefore should not doubt but that he might also prevail with men, as before with Laban, so now with Esau. QUEST. XXII. Why the Lord refuseth to tell jacob his name. Vers. 29. TEll me I pray thee thy name, etc. The Lord here, as also the Angel, jud. 13. refuseth to tell his name. 1. Not for that as Rasi thinketh, the Angels have no certain or fixed names, but which are continually changed according to their diverse ministeries whereof they are named. 2. Neither as Tostatus, because the Angels have no proper names to be distinguished by, but are discerned one from another by their nature and essence: for this notwithstanding in Scripture, for our understanding, they are called by their names. 3. Nor yet because as some think, if the names of Angels were known, they would come at our call: this is but a fancy of Magicians, ex Mercer. 4. But the Lord doth not utter his name, thereby staying jacobs further curiosity, and insinuating unto him, that his name, which is himself, is greater than could of him then he comprehended: and hereupon the Latin text, and the Septuag. add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is wonderful; which words are supplied out of the 13. of judges, Mercer. And beside, the time was not yet come, whereby the Lord would make himself known by his name jehovah, as unto Moses, Exod. 6.3. and therefore jacob should content himself with that revelation of God, which the Lord vouchsafed unto him, Calvin. QUEST. XXIII. What manner of blessing was bestowed upon jacob. Vers. 29. HE blessed him there. 1. This was neither as the Hebrews imagine, that this Angel confirmed only and ratified the blessing pronounced before by Isaac. 2. Neither yet, as Thom. Anglieus, was the imposition of this new name the benediction here spoken of. 3. But the Lord did expressly bless jacob, most like in that form and manner wherein he blessed Abraham, In thy seed shall the Nations of the world be blessed, Luther. and more particularly, what this blessing was may be gathered out of the 35. chap. vers. 10, 11. whereas the imposition of Jacob's new name is repeated, so also it is like there in commemoration of the same blessing, Mercer. QUEST. XXIII. Of the place called Peniel. Vers. 30. IAcob called the name of the place Peniel. 1. As before jacob to testify his thankfulness, called the place Bethel, where he saw the vision of the ladder; so he calleth this place Peniel, that his posterity by that name might call to remembrance this heavenly vision in that place showed to their father jacob. 2. The Latin readeth Phanuel, but the word is Peniel, with a, not e, and without an aspiration: it is called here both Peniel and Penuel, which both signify the face of God. 3. In this place afterward was builded a City called Penuel, whose tower Gedeon broke down, because they denied him bread, jud. 8.17. but it was re-edified by jeroboam, 1 King. 12.25. it was situate by Jordan, jud. 8.4.8. and belonged to the tribe of Gad. Strabo maketh mention of a City joined to Tripoli, called the face of God, where the mountain Libanus endeth, Lib. 16. QUEST. XXIV. How jacob saw God face to face. I Have seen God face to face. 1. Not that jacob saw the majesty and essence of God, which never any mortal man hath seen. 2. Nor yet in respect of any outward figure or representation is he said to see him face to face, as Thom. Aquin. p. 1. qu. 12. ar. 11. for God i● said to talk face to face with Israel, Deut. 5.4. and yet there was no image or representation seen, Deut. 4.15. 3. But jacob saw him face to face, that is, more clearly and manifestly than at any time before, Calvin. or he saw him, praesens praesem●m, he himself talked with God present: as God is said to speak to Moses mouth to mouth, Num. 12 Mercer. QUEST. XXV. How Jacob's life was preserved after he had seen God. ANd my life is preserved, etc. 1. It was the common opinion of those times, that they should not live after they had seen God: as jud. 1.12. Manoah saith, we shall surely die because we have seen God: therefore they rejoiced, when after they had seen God their life was preserved: as jacob doth in this place, and Hagar, Gen. 16.13. 2. But therein they were deceived, thinking when an Angel had appeared unto them, that they had seen the very Majesty of God himself, which cannot be seen of any mortal creature: and therefore the Lord saith to Moses, No man shall see me and live: that is, in this life: as the Gospel also saith, no man hath seen God at any time, joh. 1.18. therefore Augustine saith, Videri Deus in illa tantum vita potest, ubi ut vivatur, est huic mortali vita moriendum: God can be seen only in that life, where to live, we must first die unto this life. QUEST. XXVI. Of the jews custom in not eating of sinews. Vers. 32. THerefore the children of Israeleat not of the sinew, etc. 1. This custom was not taken up of the Jews of any superstition, which that simple age was not given unto, but of a reverend remembrance of this which befell jacob according to the pedagogy and rudiments of that time, Calvin. 2. Neither did the Jews abstain from the eating of all sinews, as Rupertus thinketh, but only of the sinews of the hinder parts: and because they knew not where these sinews he, they do refrain from the eating of the flesh also of the haunch and hinder parts: which custom, josephus saith, remained till his time. 3. Whether jacob were stricken in the right or left thigh is uncertain: but it is most like in the right, where a man's strength chiefly lieth, and that he might better bear in mind this combat, Mercer. QUEST. XXVII. The sinew why it is said to shrink. Vers. 32. OF the sinew that shrank. 1. It is a toy of some Hebrews that would have this to be the sinew where the foreskin is, for that could not have caused jacob to halt, as Aben Ezra noteth, Mercer. 2. Some do translate, the sinew lifted up, of nasha, because the thigh that halteth seemeth to be lift up: some derive it of nashath, which is to be wanting; as junius first translateth, Nervum defectionis, the short wanting or failing sinew, because it is shorter than his f●llowes: but in his last addition he readeth, Nervum mutuationis, the borrowed sinew, of the root nasha, which is to borrow, because certain sinews are as it were borrowed out of the pan of the hucklebone, and communicated to the round or whirle-bone. Mercerus deriveth the word of nashah, which signifieth to forget; as though this sinew or nerve had forgotten his place, and to do his office. But the more received reading is the nerve or sinew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which shrank or waxed feeble: for so nashah also signifieth to remove, or give way: and so vers. 25. it is said the hollow of Jacob's thigh was loosed out of his place. 4. Places of Doctrine. 1. Doct. Not one Angel, but many appointed for every one of the elect. Vers. 1. THe Angels of God met him. jacob then had many Angels to attend upon him and to guard him; therefore it is but a conceit, that every man hath one particular Angel appointed for his keeper, or that special Angels are assigned to Countries as their quarters; seeing that jacob here hath many Angels, even an host and army of them deputed of God for his protection, Calvin. as the Psalmist saith, He shall give his Angels charge over thee, to keep thee in all thy ways, Psal. 91.11. 2. Doct. The parts of prayer. Vers. 10. I Am not worthy. Jacob's prayer standeth of three parts, which are required also in our prayers. 1. His thanksgiving and commendation of God's benefits. 2. His humility in acknowledging his own unworthiness. 3. His petition and request, Mercerus; so the Apostle joineth together giving of thanks, supplications, prayers, 1 Tim. 2.1. 3. Doct. We must trust in God and not refuse the means. Vers. 13. HE took of that which came to hand. Although jacob doubted not of God's protection according to his promise, yet he wisely useth all the means which he could devise to seek his brother's favour, by sending a present, and to provide for his safety; whereby we do learn, that we must not immediately depend upon God's providence, but carefully use the means which the Lord showeth for our deliverance from danger, or confirmation in his promises: therefore Aha● is said to grieve God, for that he refused to ask a sign of God for the better assurance of their deliverance, Isay 7.13. 5. Places of Confutation. 1. Confut. Against merits. Vers. 10. I Am not worthy, or less than all thy mercies. jacob ascribeth nothing to his merit or worthiness, but acknowledgeth all to have proceeded of God's mercy. Thus our Saviour teacheth his Disciples humbly to confess of themselves; when you have done all that is commanded you, say ye are unprofitable servants, Luk. 17.10. Muscul. The popish doctrine then of merits is not agreeable to Jacob's faith. And if the benefits of this life cannot be merited, much less the Kingdom of heaven. 2. Confut. That Angels are not mediators or impetrators of grace and blessings. Vers. 29. HE blessed him there, etc. Theodoret allegeth this as a reason that this was not an Angel, but the Son of God that wrestled with jacob, because it belonged not to Angels, but unto God to bless: Pererius taketh upon him to confute Theodoret's reasons, affirming, that Angels though they bless not as authors of any grace, yet a blessing may be asked of them as the impetrators and intercessors for the same at the hands of God; and therefore Saint john wisheth grace and peace to be given to him that was, and is, and is to come, and from the seven spirits which are before the throne, Apocal. 14. that is, from the seven Angels: In Gen. 32. number. 18, 19 Contra. 1. Spiritual blessings are conferred either by the author thereof, which is only God, or by the Mediator thereof, which is only Christ, or by the ministers or instruments thereof, which may be as well Angels as men; for as Isaac blessed jacob, and jacob his sons, ministerially only, as being God's mouth to pronounce them; so Angels likewise may be messengers or ministers of God's blessing, and not otherwise. 1. For every good gift cometh from God, jam. 1.17. 2. Neither are the Angels to be sued unto for any spiritual or temporal blessing, but only God; If any of you lack wisdom, let him ask it of God, jam. 1.5. and our Saviour saith, Whatsoever ye shall ask the father in my name, he will give it you, joh. 16.23. a promise is made to them that ask in Christ's name, and not otherwise: neither do we read that any of the ancient Patriarches or Prophets became suitors to the Angels for any blessing. 3. In that place in the Revelation, The Angels not understood by the seven spirits, Revel. 1.4. by the seven spirits we must understand the holy spirit of God, with his manifold graces; for the seven spirits are the seven lamps of fire burning before the throne, Revel. 4.5. they are also the seven eyes of the Lamb, Revel. 5.6. the Angels are not the eyes, that is, the wisdom or knowledge of the Lamb, but the holy Ghost, which dwelleth in him bodily, Coloss. 2.9. that is, substantially, essentially: And whereas he urgeth that phrase, Which are before the throne, whereby a ministry and service should be expressed, this collection is not sound; for both in Daniel 7.13. Christ is brought before the Ancient of days; and in the Revelation 8.2. he is the Angel that stood before the Altar: Neither in all Saint Paul's salutations doth he wish grace and peace from any other than from God the Father, and the Lord jesus; nor yet Saint john 2. Epist. vers. 2. this form of benediction then here used must be expounded by the like place of Scripture. 6. Places of exhortation. 1. Exhort. Prayer in extremity available. Vers. 9 MOreover jacob said, O God of my father Abraham. jacob being driven to a great strait, turneth himself unto God by earnest prayer: and so indeed the prayers of the faithful which are poured forth in their necessity, are much available with God, Luther. as it is in the Psalm, Call upon me in the day of trouble and I will deliver thee, Psal. 51.15. 2. Exhort. The hope of our celestial inheritance to be preferred before all worldly things. Vers. 14. TWo hundred she goats, etc. The sum of Jacob's present which he sent to Esau amounted to five hundred and fifty cattle of diverse kinds, as is showed before, quest. 9 he spared no to redeem his quiet passage and return into the land of Canaan, which was promised to him and his seed for an everlasting inheritance: which teacheth us that we should pre●●rre 〈◊〉 heavenly inheritance before all earthly and worldly possessions, Calvin. 〈◊〉 Saint 〈…〉 all things 〈◊〉, and even as 〈◊〉, that he might win Christ, Philip. 3.8. 3. Exhort. With innocency we must ●oyne wisdom and prudence. Vers. 13. A Present for his brother. jacob as a wife and 〈…〉 for his own safety. 1. He sendeth an humble message to his brother. 2. When that would not speed, he divideth his company into two parts, that if Esau did strike the one, the other migh●●●cope. 3. He sendeth a liberal present to make a way to insinuate himself to his brother's favour. Thus according to our Saviour's rule, we should be as wise as Serpents, and innocent as Doves, M●●th. 10.16. Mercer. 4. Exhort. Importunity in our prayers acceptable to God. Vers. 26. I Will not let thee go till thou bless me. Jacob's importunity is striving and not giving over, both obtaineth victory, and procureth a blessing: so should we strive in our prayers with God, as Saint Paul saith of Epaphras, Coloss. 4.12. And Moses was so instant with God in his earnest prayers for Israel, that the Lord at his request suspended the judgements which he had thought to have brought upon them because of their idolatry, Exod. 32. Luther. 5. Exhort. Against curiosity. Vers. 29. WHerefore now dost thou ask my name? jacob is reproved for his curiosity, that could not be contented with this heavenly vision, and sensible apparition, glorious victory, and honourable name given unto him, but would inquire further as touching the Angel's name. We learn then to be contented with such measure of knowledge as it pleaseth God to reveal unto us in his word, and not curiously to inquire after hid matters, Calvin. The Disciples were reproved for gazing after Christ into heaven, Act. 2. neither shall it be any profit for us to exercise ourselves in difficult and intricate questions. 6. Exhort. Not rashly to judge those which have defects or infirmities in their bodies. Vers. 31. HE halted upon his thigh. We see then that the servants of God may have infirmities in their bodies, which are inflicted of God, not as punishments of their sin, but corrections for their trial. If Isaac then were blind, jacob halting, L●●h squint eyed, Moses 〈◊〉, Maph●●●seth lame, we ought not rashly to judge of those which have any infirmity or defect in their body, Muscul. It was the Disciples rashness, for the which they are reproved of Christ, to judge the blindman punished for his, or his parent's sin, joh. 9.2. CHAP. XXXIII. 1. The Contents. IN this Chapter is set forth, first, Jacob's meeting of Esau, and the manner thereof: Secondly, their departure each from the other. In the first part, on Jacob's behalf we have his policy, in placing of his wives and children in order, vers. 1, 2. his humility, in gesture, bowing himself seven times; in speech, he calleth himself Esau's servant, vers. 5. and saith he had seen his face, as if he had seen the face of God, vers. 10. his liberality, in forcing his brother Esau to take his present, vers. 11. In Esau we are to consider his humanity, in embracing jacob, vers. 4. his courtesy, in offering first to go with jacob, who excuseth himself by the tenderness of his children and cattle, vers. 13. then to leave some of his company with him, vers. 15, 16. In Jacob's departure there is expressed his acts domestical, in building an house for himself, and booths for his cattle, first in Succoth, than Sechem, vers. 17, 18. political or civil, in buying a parcel of ground; religious, in building an Altar, vers. 20. 2. The diverse readings. v. 5. Who are these with thee, and do they appertain unto thee? H. who are these with thee? H. ad. cat. the children which God hath given me. C.H.B. wherewith God hath been merciful to me. S. which God of his grace hath given. G.T.P. chanan signifieth to grant in mercy. v. 7. When they had worshipped likewise. S.H.C. did their obeisance. B. bowed themselves. T.G.r. T.P.G.r. T.P.G. and so doth the Latin translate also, vers. 6. hebr. shacah, to bow: as Isay 51.23. bow down that we may go over. joseph being bidden drew near. T. joseph drew near. c●t. v. 10. Be favourable to me. H. thou shalt bless me. S. thou hast accepted me cater. H.S. mut. temp. H.c. v. 10. As though I had seen the face of a prince. C. the face of God. cat. v. 11. God hath given me● all things. H. I have all things. S.G.C.P. I have of all things. T. or enough. B. all things. heb. H.S.c. v. 12. I will bear thee company. H. let us go the right way. S. I will go over against thee. C. I will go before thee. T.B.G.P. 〈◊〉, before, against. diverse. sig. B. Gr. v. 13. Kine with young. H.S.B.G. giving sucks. T.P.C. 〈…〉, signifieth both. v. 13. If they over-drive them they will die all in one day. H. if they over-drive them but 〈◊〉 day they will die. cat. H. trans. H.S.C.c. v. 14. I will follow softly his footsteps 〈◊〉 I see my children are able. H. I will be 〈◊〉 in the way, according to the leisure of that which walketh before me, and according to the foot of these little ones. S. I will lead 〈◊〉 easily, according to the pace of the family before me, and the pace of the children. C. I will 〈◊〉 a guide to drive those things gently that are before me for my commanding. T. I will drive softly according to the pace of the cattle that is before me, and as the children shall endure. B.G. according to the foot or 〈◊〉 of the (work) or drift that is before me. P. heb. H.S.c. v. 15. It is not necessary, I only need this one thing, that I may find grace in thy sight, my Lord. H. it is enough that I have found favour. etc. S. let me find favour in the sight of my Lord. cater. S. ap f. pr. H.S.B. pr. f. ●p. v. 17. jacob went to his tabernacles. S. to Succ●●h cater. v. 18. jacob came to Salem, a City of the Sich●●ites. H.S.B. jacob came safe to the City Sichem. cater. Salem signifieth both the name of a City, and perfect, sound. v. 29. Of Hemor▪ S. of the sons of Hemor. cater, for an hundred lambs. H.S.C. for an hundred pieces of money. T.B.G.P. chesitah signifieth money stamped with that mark. v. 20. He called upon the mighty God of Israel. H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel. B.G. heb. he called it the Altar of the mighty God of Israel. T. 3. The explanation of doubtful questions. QUEST. I. The order of Jacob's company, and the reason thereof. Vers. 1. HE divided the children, etc. jacob doth dispose his company in order, not only for decency and comeliness sake▪ but both to move commiseration and pity in Esau, when he saw the mothers with their children, as also to this end, that if he smote one company with the sword, the other might escape, and therefore he placeth the dearest unto him, Rachel with joseph in the last place, as furthest from danger, Mercer. 2. But whereas joseph of Rachel, is preferred before judah of L●●b, it may be answered, that ●s yet it was not revealed unto him that the Messiah should come of judah: and joseph also proved a most excellent man, Calvin. 3. jacob goeth first himself ready to be offered up in sacrifice for the safety of the flock, therein showing himself an example of a good Pastor, Calvin. QUEST. II. To whom jacob bowed himself, and wherefore. Vers. 3. HE bowed seven times to the ground. 1. He adored not or worshipped God in this inclining and bowing of himself, as some think, but he bowed himself to his brother, as the text showeth, Mercer. 2. There were diverse fashions used in bending and bowing of the body; sometime by bowing of the head, and inclining of the body, sometime by bowing of the knee, 1 King. 19.18. sometime by kissing the hand, Of diverse kinds of bowing the body. as job. 31.27. If my mouth did kiss my hand, that is, if I adore the Sun when he shined: as this use is retained still in saluta●ions to kiss the hand: sometime they bowed the body to the ground, as Nathan did to David, 1 King. 1.23. and jacob in this place to Esau, Perer. 3. Neither doth jacob by this means betray or give over his birthright, in calling himself Esau's servant, but he is content to yield this temporal service to Esau, not doubting but the promise should be fulfilled in his posterity: for so indeed the Idumeans did serve the Israelites from David's time to joram, an hundred and twenty years, but the Israelites never served the Idumeans, Mercer. QUEST. III. Whether Esau were in truth reconciled to jacob. Vers. 4. THen Esau came to meet him. 1. Some Hebrews think that Esau did but dissemble his affection at this time. 2. But it is more like that Esau's heart was changed by the special work of God; some do gather so, because the word vajecabechehu, which signified, He kissed him, is pointed throughout, of which sort the Masorites note but fifteen: But it is otherwise collected, both by the circumstances here used, Esau runneth to meet jacob, he embraceth him, kisseth him, and weepeth: as also we read not of any hatred after this showed to jacob, but that they were perfectly reconciled, and both buried their father together, Gen. 35.29. 3. But whereas some infer hereupon, that Esau being thus ready to be reconciled to jacob, did follow his father's precepts and doctrine, and therefore doubt not but that he was saved, it cannot be hence concluded; certain it is that Esau posterity did wholly fall away from the worship of God, Mercer. QUEST. IU. Why joseph is named before Rachel. Vers. 7. AFter joseph and Rachel drew near, etc. 1. joseph is not put before Rachel, that he might keep her from Esau his rage and violence, left he might desire her being a beautiful woman, as R. Solomon: for joseph was but six year old, and therefore not able to preserve his mother from any such attempts. 2. Some think because joseph was Rachel's only son, and dear beloved of her, he is named first, Mercer. 13. But it is more like, that joseph being the youngest of all the rest, went before his mother, as mother's use to put their little ones first, and so he is named according to his place, jun. QUEST. V. Why Esau refused Jacob's present. Vers. 8. WHat meanest thou by all this drove? etc. 1. The Hebrews note, that Esau his questions are short; Jacob's answers large: because it is the manner of proud stately men to speak briefly, and hardly to bring forth half their words: and beside, jacob often in his speech maketh mention of God, so doth not Esau. 2. Esau asketh not whose droves these were, as ignorant thereof, but because he would in Jacob's presence take occasion to refuse the present, 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which jacob had sent before, no● as Ramban thinketh, as though the messengers were afraid of Esau's company, and so fled away: neither did Esau refuse it of hatred to his brother, for Jacob's prayer was heard, and it began presently to take effect: neither yet doth Esau in refusing the present, yield therein the birthright to jacob, but he deserteth the receipt thereof till he came to jacob, that he might show his brotherly affection frankly and freely, not purchased before, or procured by any gift or present, jun. QUEST. VI How jacob saith he had seen the face of Esau at the face of God. Vers. 10. I Have seen thy face, as if I had seen the face of God. 1. jacob flattereth not as some think, to insinuate himself to his brother, sic Tostat. but he speaketh from his heart. 2. Neither, as the Hebrews, doth jacob to terrify his brother make mention of that vision wherein he saw the Angel face to face. 3. Not yet doth he mean as the Chalde readeth, that he had seen the face, as of some great or excellent man. 4. Not as Augustine conj●ctureth, by the name of God here doth he understand such as the gods of the Gentiles were; Sic non prajudicatur honori Dei; And so these words do not prejudice the honour of the true God, in that he resembleth Esau's face to the face of God, quaest. 105. in Genes. for jacob was far off from assuming into his mouth the name of the heathen gods. 5. But in the effect jacob saith thus much, that he acknowledged this to be God's work, that Esau was thus reconciled toward him: and the friendly countenance of his brother he taketh as an argument of the favour of God toward him, Mercer. Calvin. jun. QUEST. VII. By what reason jacob persuaded Esau to accept of his present. Vers. 11. TAke my blessing. jacob useth diverse reasons to persuade Esau to take his present: 1. Take it of my hand, that is, who am thy brother, Marlor. 2. He calleth it a blessing, not in the passive sense, as where with God had blessed him, but in the active, they used to bless in the offering of their gifts: this therefore should be a sign of perfect reconciliation, that thereby they should take occasion one to bless another, Mercer. 3. It is brought the●, that is, I have sorted it out, and appointed it for thee, let me not lose my labour. 4. I have enough, God hath blessed me: it shall be no hindrance unto me if thou accept of my present, Vatab. QUEST. VIII. Whether jacob lied in saying he would go to mount Seir to his brother. Vers. 14. TIll I come to my Lord into Seir. 1. Some think that jacob did go to Seir to his brother, though it be not mentioned in the story: but it appeareth by Jacob's excuse, that if he feared to accompany his brother in the way, he had greater cause to fear his brother at home in his own Country. 2. Some think that this was officio s●m mendacium, an officious lie, Tostat. and that jacob promised one thing, and purposed another, Calvin. But where the Patriarches acts may otherwise be defended, we should not easily yield them to be infirmities. 3. The Hebrews make a mystery here; as where jacob saith, Let my Lord go before, and I will follow; they apply it to Esau's posterity, who had the government of Kings 600. years before Israel had any King: and in that jacob promiseth to go up to Seir, they refer the accomplishment thereof till the coming of Messiah, according to the prophecy of Obadiah, vers. 21. The Saviour's shall come up to mount Zion, to judge the mount of Esau. But it is evident that jacob here hath no such mystical meaning, speaking of his own coming, in his own person. 4. Wherefore it is rather like that jacob did think to go to Seir, and so purposed, but yet conditionally, if God would, or if he should see nothing to the contrary, jun. As all such promises are hypothetical and conditional; and that upon better reasons he afterward changed his mind, or was otherwise directed by the Lord, Lyranus. As Saint Paul purposed to go into Spain, but it is like that he was otherwise letted and came not thithither. QUEST. IX. Whether Saint Paul according to his purpose were ever in Spain. ANd here by the way, though it be the opinion of diverse ancient writers, as of Cyrillus, Athanasius, Chrysostome, Hierome, to whom subscribe Tostatus, Pererius, that Saint Paul according to his determination was in Spain: yet it is more probable, that being otherwise hindered he arrived not there at all. 1. Because he purposed to pass by Rome into Spain, Rom. 15.28. and to be brought on his way thitherward by the disciples of Rome, vers. 24. But when Saint Paul came to Rome, he remained as a prisoner in his house, having a soldier appointed to keep him, and so continued two years, Act. 28.16, 30. therefore it is not like that he was at liberty then to hold his purpose. 2. Saint Paul being at Rome, if he were thence delivered, which is uncertain, did visit the East Churches presently, Heb. 13.19. that I may be restored to you more quickly; and purposed to continue and remain with them, Philip. 1.25. This I am sure, that I shall abide, and with you all continue. If he quickly and speedily returned to the East Churches, and continued with them, it is not like that he went so far Westward. It was an usual thing with the Apostle to fail in these purposes, in disposing of his journeys; sometime otherwise directed by God's spirit, Act. 16.7. sometime letted by Satan, 1 Thessalon. 2.18. sometime upon better reason altering his own purpose, 2 Corinth. 1.15, 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to go into Spain might upon some other accident b● changed. 4. Of this judgement is Gelasius, 〈◊〉 ad Hispan●s se promisiss●t ●●urum, dispositione divinum 〈…〉 patus ex causis, implore non potuit quod prom●●it, C. 22. q. 2. c. 5. Paul promising to go into Spain, being occupied in other greater cause● by the divine disposition, could not 〈◊〉 that which he had promised: to him subscribeth Tho. Aquin. cap. 15. add Roman. QUEST. X. Whether jacob came to Salem. Vers. 18. HE came safe to Sechem, etc. 1. Some read, he came to Salem a City of Sechem●, 〈…〉 Septuag. and Latin translator, and Mercer. but it were superfluous in the same place 〈◊〉 call a City by two names. 2. This Salem some would have to be Silo, as some Hebrews: some take it 〈◊〉 ●erusalem, as josephus; some for Melchisedecks' town, as Hierome; where the ruins of Melchisedecks' Palace were to be seen in his time: some will have this Salem to be that Salem spoken of, joh. 3.23. where john Baptist baptised: Salem and Sichem whether one place. and that Salem and Sichem were names of that same City first called Salem, afterward Sichem, Tostat. But all these opinions are uncertain. Silo and Sechem were two distinct places, jud. 21.19. Salem Melchisedecks' town was Jerusalem, Psal. 76.2. In Shalem i● his Tabernacle, his dwelling in Zion: and if Sichem were the new name, Salem the old, it should in the Gospel be called by the new name rather than the old: and that Salem was a diverse place from Sechem, called Sychar, is evident: for Salem was in Judea, joh. 3.23. and our Saviour leaving Judea came to Sychar or Sichem, john 4.6. there might be then another town beside Jerusalem, called Salem, but not the same with Sichem. 3. Wherefore the better reading is, that jacob came safe and in peace to Sechem: not for that he was now healed of his halting, as the Hebrews imagine: which in part remained still as a monument of that combat with the Angel: but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST. XI. Whether jacob did well in buying a piece of ground of the Sichemites. Vers. 19 HE bought a parcel of ground, etc. Although jacob had a promise to possess and inherit the whole land of Canaan, yet this purchase which he made did neither show any mistrust in him, neither did he in so doing depart from his right. 1. He did it for his necessity of dwelling, as Abraham had done the like before for burial. 2. The time of fulfilling the promise was not yet come, and therefore jacob at this time, while the Canaanites were possessors of this land, doth not prejudice his right in buying this parcel, Mercer. 3. It was no great parcel of ground that he could buy for so little money, nor yet very fruitful, being in the sight and view of the City, Calvin. QUEST. XII. Whether jacob bought his ground for money or lambs. Vers. 19 FOr an hundred pieces of money. 1. Some read, for an hundred lambs; for the word chesita signifieth both money and a lamb, sic Septuag. Latin. Oleaster, and so they would have the word taken, job 42.11. where every one of jobs friends gave him a lamb. But it is more like they gave him every one a piece of money, which was a greater gift, and more suitable to the other gift of an ear-ring of gold. 2. Some of the Hebrews affirm that the Arabians call money chesita, but the Scripture needeth not to beg or borrow words or phrases from them. 3. Wherefore it is like that this k●sita was a piece of money that was stamped with the mark or print of a lamb, and thereof was so called, jun. as among us, Angels are so named of the stamp or print set upon the gold. 4. Places of Doctrine. 1. Doct. Honour to be given to evil magistrates. Vers. 3. IAcob bowed himself seven times. It is lawful then to yield external honour to evil magistrates that are in authority, as here jacob doth to Esau, Mercer. as Saint Paul saith, Give to all men their duty, tribute to whom tribute, custom to whom custom, etc. honour to whom honour belongeth, Rom. 13.7. And at this time there were none other but heathen rulers: Mordechai indeed refused to bow the knee to Haman, because it was more than a civil reverence which that proud man expected: and beside he was an Agagite or Amalekite, which was a Nation accursed of God, Exod. 17.14. 2. Doct. God turneth the heart. Vers. 4. ESau ran to meet him. Thus we see, that God is not only a searcher of the heart, but a worker and changer of it: as here Esau his heart is altered, of an enemy he suddenly becometh a friend: wherefore the Wiseman saith, That God turneth the hearts of Kings, as the vessel upon the waters is ruled and turned by the steares-man, Prov. 21.1. 5. Places of Confutation. 1. Confut. Against humane inventions. Vers. 20. HE set up there an Altar. jacob inventeth not, neither bringeth in new ceremonies into God's worship, but such as he had received from the instruction of his fathers, directed by the spirit of God: such was the building of Altars to sacrifice upon: by this the Romanists are reproved, which have thrust into God's service so many humane inventions, Calvin. and so our Saviour's rebuke falleth upon them, They teach for doctrines the commandment of men, Mark. 7.3. 2. Confut. The sacred signs called by the name of the things. Vers. 20. HE called it the mighty God. If this reading be received, we see that the signs are named by the things: as here the Altar is called of God, and Moses nameth his Altar, The Lord is my banner, Exod. 17.15. so the Prophet saith, the name of new Jerusalem shall be, The Lord is there, Ezech. 48.35. We need not marvel then if the bread in the Eucharist be called the body of Christ. 6. Moral observations. 1. Moral. To be contented with our estate. Vers. 11. GOd hath had mercy on me, therefore I have all things. So Saint Paul saith, I have learned in what state soever I am, therewith to be contented, I can be abased, I can abound, etc. I am able to do all things through the hope of Christ, which strengtheneth me, Philip. 4.13. 2. Moral. God's worship to be advanced in families. Vers. 20. HE set up there an Altar. jacob having settled himself, and pitched his Tabernacle, hath a special care to set forward God's worship, and doth consecrate as it were a Chapel and Altar to God: wherein jacob may be an example to all householders, that they should exercise and train up their families in the service of God, and season all their worldly affairs with a relish of religion: as the Apostle saith, I will that men pray every where, lifting up pure hands, etc. CHAP. XXXIV. 1. The Method and Contents. FIrst in this Chapter is set forth the ravishing of Dinah by Sechem, with the occasion thereof, vers. 1. the sequel, he desireth her to be his wife, vers. 3, 4. Secondly, the punishment is described, which was brought upon the whole City for this sin: this punishment is devised, then executed: In the device, 1. We have the motive, the grief of jacob, and wrath of his sons. 2. The occasion, the offer of marriage by Hemor and Sechem, vers. 8, 13. 3. The device is propounded, vers. 13. to 18. assented unto by Hemor, vers. 18, 19 persuaded to his Citizens, to vers. 25. Then it is cruelly executed by Simeon and Levi, vers. 25, to 30. Thirdly, there followeth the expostulation of jacob with his sons, and their excuse, vers. 30, 31. 2. The diverse readings. v. 1. which she bore to jacob: this clause is wanting in the Latin translation. H. det. diff. ver. Ch. c. H. de●. H.S.C.c. S.P. v. 2. forced or ravished her. H. C. S. defiled her. G. humbled her. S. P. afflicted her. T. gn●vah, to afflict. v. 3. he pleased his mind in Dinah. C. his heart clavae unto Dinah. caet. dabach, to cleave. v. 5. which when jacob heard. H. jacob heard, that he had defiled Dinah his daughter, caet. v. 7. they were very angry. H. they were pricked and grieved. S. they were much moved and very angry. Ch. they grieved at it and were angry. caet. v. 7. it shall not be so. S. P. he had committed an unlawful thing. H. which thing ought not to be done: caet. v. 8. the soul of my son Sechem cleaveth to your daughter. H. my son Sychem hath chosen from his heart your daughter. S. your daughter pleaseth the soul of my son. diverse. signif. T.B.r. C. P. the soul of my son longeth for your daughter. B.G. T. casach, to love, to cleave▪ to please. v. 14. than spoke unto them Simeon and Levi, the brethren of Dinah. S. S. ad. S.c. v. 15. in this will we be confederate with him. H. we will be like unto you. S. agree or consent with you: caet. jaath to consent. v. 21. the land being so spacious and wide, wanteth tylers. H. the land is large enough before them: H. inter. caet. the land is broad in her hands or wings. Heb. v. 22. there is one thing, whereby this great good is differred. H. in this will they be like unto us, H. cor. to dwell with us. S. herein they will consent to dwell with us: caet. v. 24. and they all assented. H. and unto Hemor and his son harkened all that went out at the gate of the city. caeter. v. 25. The third day, when the wounds are most grievous. H. when they were in grief: caet. v. 29. their little ones and their wives they led captive. H. all their bodies and householdstuff, and their wives they carried captive, and spoiled whatsoever was in the City and house. S. and all their goods they carried away, their children and wives, and whatsoever was in the houses: caeter. ●. b.g.r. v. 30 you have made me odious. H. made me evil before the inhabitants. S. put enmity between me and the Canaanites, etc. Ch. caused me to stink or to be abhorred: caet. baash, to stink. 3. The explication of doubtful questions. QUEST. I. Of the age of Dinah, when she was deflowered of Sechem. Vers. 1. THen Dinah. 1. Neither is the opinion of Alexander Polyhistor, in Eusebius probable, that Dinah at the time of her ravishing was but ten years old: for she was at this time marriageable, and therefore above these years: and whereas the same Author saith, that jacob remained in Sechem ten years after he came out of Mesopotamia, as Euseb. reporteth his opinion, lib. 9 de praepar. Evangel. it would follow that Dinah was borne in the land of Canaan in Succoth, where jacob dwelled before he came to Sechem, and not in Mesopotamia, contrary to the Scripture. 2. Neither is Cajetanus conjecture sound, that Dinah was but three or four years old, when jacob came out of Mesopotamia: for all Jacob's children were borne in the second seven years of his service for his wives, before the last six years of service for his sheep, as may appear, Gen. 30.25. 3. Neither yet need we with the Hebrews to affirm, that Jacob's children were borne every one at seven months: for admitting the ordinary time of nine months of child-bearing: Leah beginning to bear in the eighth year, the first of the second seven, might have her first four children in three years: then allow a year of intermission, her other two sons, and one daughter, she might have in somewhat more than two years. 4. Wherefore the truer opinion is, that Dinah was six or seven years old at Jacob's departure from Mesopotamia, and that she was now fourteen or fifteen years old, for joseph borne at the same time of Rachel, presently after this exploit are said to be seventeen years old, Gen. 37.2. Simeon and Levi are supposed to have been the one 21. the other 22. years of age, or thereabout: so that the time of Jacob's abode in Succoth and Sechem, might be seven or eight years, Perer. Mercer. QUEST. II. Why Dinah is sad to be the daughter of Leah. THe daughter of Leah. 1. The Hebrews note she was her mother's right daughter, for as she went forth to meet her husband to have him turn in unto her, Hebrews uncertain collections. Genes. 30.16. so Dinah goeth forth to see and to be seen; and therefore it is added, the daughter of Leah, but this is too hard a censure for Dinah: this addition is annexed as answerable to the story before, Gen. 30.21. 2. Many other uncertain collections the Hebrews make here: some say that this Dinah was jobs wife: some say she remained a widow in her brethren's house: some, that Simeon buried her in the land of Canaan: some, that she went down into Egypt, (which is true,) and that her bones were transported into Canaan, Mercer. 3. josephus thinketh that the women of Sichem at this time kept a solemn feast, which was the cause that Dinah was so desirous to go and see them, Mercer. QUEST. III. Whether it were lawful for the Hebrews to give their daughters to the uncircumcised. Vers. 14. WE cannot do this thing, to give our sister to an uncircumcised man, etc. 1. Though Abraham had not any direct precept, as Cajetan thinketh, not to join in marriage with the uncircumcised: for both Isaac took Rebeccah, jacob Leah and Rachel to wife, which came of uncircumcised parents. 2. Yet it seemeth that they would not give their daughters to the uncircumcised, though they did take of the daughters of the uncircumcised to themselves. 3. And it is further to be considered, that they speak not in this place simply of marrying with the uncircumcised, but joining to be one people with them: which they could not do with those which were uncircumcised. QUEST. IV. Whether Simeon and Levi their cruel act may be in part or in whole excused. Vers. 25. ANd the third day when they were sore, two of Jacob's sons, Simeon and Levi.] 1. Some Hebrews excuse Simeon and Levi their fact, because Hemor and Sichem first went about to break the covenant, thinking to spoil them of that they had: for thus they say, Shall not their flocks and substance be ours? verse. 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing: they thus speak either to persuade the people, who most respect their profit, Mercer. or they mean that by trading or having intercourse with them, they should in a manner possess their goods, Perer. 2. But if it were so, only Hemor and Sichem had been guilty of the violating of this league, there was no cause to punish the whole City. 3. And although they had reason to revenge themselves, yet such a cruel massacre cannot be justified. 2. Ramban excuseth this fact, thinking that by the decrees of Noah, if the Magistrates punished not adultery, others might: but who seeth not what confusion and disorder this doctrine would bring in ● that every private man should take upon him to be a punisher of sin. The Apostle saith, that the power or magistrate beareth not the sword for nought, Rom. 13.4. It is peculiar then to him to exercise the sword. 3. Philo allegorizeth this story: by Dinah, which signifieth judgement, understanding the soul, by Sichem the son of Hemor, (which is interpreted an Ass) the brutish affections: from the which Simeon and Levi the sons of prudence deliver the soul, Lib. de migration. Abrah. But these allegories being devised only, and not warranted by Scripture, cannot give any defence to such rage and violence. 4. Some do but in part excuse Simeon and Levi; which may be considered on God's behalf, Simeon and Levi, whether to be excused in part. and so the punishment was just: or on the behalf of the Sichemites, who also for consenting unto that grievous sin, were justly also punished: but on the behalf of Simeon and Levi, because they did it craftily, this judgement was unjust, sic Carthusian. in libr. judith. But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise, for God knoweth how to turn men's wicked acts to his glory: neither did these furious men aim at any such end, but sought to satisfy their revengeful mind. 5. Some go yet further; that this act was not unjust, quoad rem, in respect of the thing, because the Sichemites had grievously sinned; but quoad modum, they did it fraudulently, Cajetan. others say, primum motum, that the first motion to commit this slaughter was of God: but they in the execution did modum excedere, exceed measure, Thom. Anglic. Cont. But jacob condemneth not only the execution, but the very first device and counsel; Into their secret let not my soul come, Gen. 49.6. therefore the very first thought and device was evil, and therefore not of God. 6. Some proceed yet further, and altogether defend both their fact, and the manner thereof, calling their craft and dissimulation a prudent caution: their reasons are these; Reasons for the justification of Simeon and Levi their acts answered. 1. Because all the Sichemites were consenting unto that wickedness, and therefore they deserved punishment. Cont. 1. It cannot be gathered that all the Sichemites were consenting to the sin of Sichem: their fault was, because of a carnal mind for their own profit they received circumcision. 2. And though the whole City had herein offended, yet Simeon and Levi had no such calling or commission to put them to the sword. 2. The place is objected, judith 9.2. where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers, that opened the womb of the virgin: and vers. 4. Which were moved with thy zeal. Contra. Though Simeon and Levi were ministers of God's justice upon the Sichemites for their sin, yet they did it not without sin: and therefore against this book, which is no Scripture, where their zeal is commended, I oppose the sentence and censure of jacob, who saith, That they did it in their selfe-will; therefore not by the motion of God's spirit: and Cursed be their wrath, Gen. 49.7. but if they had done it in zeal, they were rather to be blessed. 3. They further reason thus; that if Simeon and Levi had committed such an unlawful act, jacob would have more sharply reproved them. Contra. jacob partly considered the justice of God upon the Sichemites, for the outrage committed against Dinah, partly he was moved with her complaint and moan for the loss of her virginity, partly he gave place for the time to the rage of his sons that were in their fury; and this was the cause of so easy a reprehension, Mercer. 4. But we read of no restitution which jacob caused to be made of the goods of the Sichemites taken away, which jacob would have done if the act had been unlawful; for he saith, He got it from the Amorite (that is, the fields and possessions of the Sichemites) by his sword and bow, Gen. 48.12. Contra. 1. It is not unlike, but that many of the persons, as the women and children taken captive were returned, (for they could not all remain in Jacob's house,) and together with them much of the goods. 2. The rest, together with the ground, though first unjustly had, it pleased God should remain unto jacob, as a recompense for the injury done to his daughter, as the Hebrews took of the Egyptians, jewels of silver and of gold, without any restitution thereof, in respect of their long and hard service; yet neither this fact of theirs, nor the other of Jacob's is here to be imitated, Mercer. 3. jacob is said to get it with his sword, not as though he joined with his sons in the action, or after consented unto it, but because he by force and arms was ready to defend the possession of that ground from the invasion of the Canaanites, whom God did strike with a fear, they attempted nothing against jacob or his sons, Gen. 35.5. Mercer. 5. Wherefore the best solution of this question is, that although Simeon and Levi were ministers of God's justice secretly working, yet both the act and the manner thereof, in respect of the instruments and executioners was unlawful. 1. Because they attempted this thing without the counsel or knowledge of jacob, whom this wrong most concerned in the ravishing of his daughter: for jacob saith, Into their secret my soul enter not, Gen. 49.7. 2. They dissembled, propounding a condition, as though they would enter into a league with them, and yet meant it not. 3. They make religion a cloak of their cruelty, The circumstances of the cruel acts of Simeon and Levi weighed. and abuse circumcision to that end, the ordinance of God: yet joseph somewhat to hide the nakedness of the fathers of that Nation, in his narration omitteth to make mention of this craft. 4. They put the whole City to the sword, even those which were innocent. 5. They take them being sore upon their cutting and circumcising, when they were rather to be pitied. 6. They spare not Hemor and Sichem, who offered to make them satisfaction by marrying Dinah, and giving her dowry which they should set. 7. Then they spoil the City, not contenting themselves only with the goods, but they carried away the women & children captives. 8. As much in them lay, they brought jacob and all his into danger to be destroyed and overcome of the inhabitants. 9 They being reproved of their father, do not acknowledge, but justify their sin, Perer. Calvin. It appeareth then that Simeon and Levi diversely sinned in this cruel act: whereof jacob giveth this censure; Simeon and Levi, brethren (in evil) the instruments of cruelty are in their habitations: into their secret let not my soul come: in their wrath they slew a man, and in their selfe-will they digged down a wall: cursed be their wrath, etc. I will divide the● in jacob, etc. 〈◊〉 49.6, 7. In which 〈…〉 setteth down their sin, than the punishment. Their sins were these: 1. That in their 〈…〉 they devised mischief, and sought out how to be revenged, dealing 〈…〉 in their wrath. 3. They didst of a self will, of a 〈…〉 or good counsel. 4. They enterprised this 〈◊〉 without the counsel or advice of their father. 〈…〉 digged down a w●ll to enter into 〈◊〉 and spoil 〈◊〉 of 〈◊〉 good▪ Their punishment is, they are accursed: and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himself, but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren. jacob's sentence against Simeon and Levi explained. By this than it is evident; that jacob wholly condemn●● 〈…〉 and in nothing approveth it. But whereas some would make this sentence of 〈…〉 and refer i● to the Levites, and Priests of Levi, and the Scribes, who were most of 〈…〉 are here accursed for putting Christ to death▪ It 〈◊〉 clear that jacob speaketh of an act done 〈…〉 denounceth th● sentence of 〈◊〉 and division against it. Now it is not like that the 〈◊〉 should go before the fault. But Simeon and Levi were divided in jacob, long before Christ came into the world, and was put to death by the Priests and Scribes. 4. Places of Doctrine. 1. Doct. Marriage not to be contracted with men of diverse profession. Vers. 14. WE cannot do this thing, to give our sister to an uncircumcised man, etc. This, i● 〈◊〉 to the Apostles doctrine▪ Be not unequally yoked with infidels, for what fellowship 〈◊〉 righteousness with unrighteousness, etc. 2 Cor. 6.6. No league or friendship, much less marriage is to be 〈◊〉 or enterprised with men of a diverse profession, Calvin. 2. Doct. God's judgements may be just, when the ministers thereof are wicked. Vers. 25. THey slew every male. Simeon and Levi, the captains and chief in this savage exploit, 〈◊〉 all the males that were men to the sword, for the children were carried away captive: this was a just reward upon the City for the sin of Shechem, although the instruments and minister● 〈…〉 did evil. We see then that God's judgements are just, when notwithstanding the means whereby they are executed cannot be justified: as the trial and affliction of job, as it proceeded from God was good, yet Satan the worker, or rather minister thereof, did it of malice. 5. Places of Confutation. 1. Confut. Marriage not without the parents consent. Vers. 4. THen said Shechem to his father Hamor, give me this maid to wife. Shechem would not take a wife but by the consent and leave of his father; and this generally was the practice of those days: Abraham provided a wife for his son Isaac; Laba● gave his daughters in marriage to jacob. This condemneth then the practice of the Church of Rome, where it is an ordinary thing for children to be contracted and marry without their parents consent, Muscul. 2. Confut. Against election by works. Vers. 25. SImeon and Levi took either of them his sword. Simeon and Levi, two fathers of the Israelites, and the one chosen out from his brethren to execute the priesthood, we see what their doings and works were, they were guilty of much blood. God chose them not then for their own virtue or worthiness, but for his own mercy sake. So saith Moses, The Lord did not set his love upon you, nor choose you because, etc. but because the Lord loved you, Deut. 7.8. So the Apostle concludeth by the example of Esau and jacob, whom the Lord had chosen, and refused the other, before they had done either good or evil: That the purpose of God might remain according to election, not by works, but by him that calleth, Rom. 9.11. This maketh against the doctrine of the Church of Rome, who ascribe election to the foresight of faith and works, Rhemist. Heb. 5. serm. 7. 6. Places of exhortation and moral use. 1. Moral. That fathers should not suffer their daughters to stray from home. Vers. 1. DInah went to see the daughters of the Country. Bernard hereupon this noteth: Sita 〈◊〉 spectas, o●iose non spectaris: tu curiose spectas, sed curio 〈◊〉 spectaris: thou beholdest idly or vainly, but thou art not beheld in vain: thou art curious in seeing others and are more curiously seen thyself. We see what followed: Dinah's wanton and curious gazing upon others, gave occasion to the unchaste and adulterous eye to lust after her: therefore it is not good to give maidens their 〈◊〉, or to suffer them to wander from home, or sightly to behave, themselves, which hath been, and in the occasion of much evil: so the Apostle chargeth that young women should be digerent, chaste, 〈…〉, Tit. ●. ●. Calvin. 2. Mor. Sin committed in the Church and among Christians the more grievous. Vers. 7. HE had wrought folly in Israel, etc. Although no place have any privilege or exemption for sin: yet it is most heinous to perpetrate and commit wickedness in or against the Church of God: Adultery, fornication, uncleanness, is odious even among the Gentiles: but it is most abominable among Christians: As the prophet upbraideth jerusalem, Sodom thy sister hath not done, neither she and her daughters, as thou and thy daughters, Ezech. 16.48. 3. Mor. Fornication to be recompensed by marriage. Vers. 3. HIs heart clavae unto her. Shechem having forced Dinah, doth not then hate her, and cast her off, a Ammon did Thamar his sister: but his love is the more kindled toward her, and he desireth her for his wife: which example doth condemn the wicked lust of many, which having enticed maids unto folly, seek not to make satisfaction by marriage. 4. Mor. Spiritual love should be more forcible than carnal. Vers. 19 THe young man deferred not to do the thing, etc. Shechem to obtain his love, spareth no cost, nor yet refuseth any labour: he accepteth of the hard condition of circumcision: which teacheth that if carnal love be so forcible, our spiritual love toward Christ should be much more effectual: that we should contemn all things in respect of him, and refuse no labour, nor spare cost to gain Christ, as S. Paul counted all things dung to win Christ, Philip. 3.8. 5. Mor. Religion must not be professed for gain, but for Religion's sake. Vers. 23. SHall not their flocks and substance be ours? They accept of circumcision, not of any love to the worship of God, but of a covetous mind for their own profit, for the which cause God was angry with them. It is therefore a dangerous thing to dally with God, and to make religion a cloak for our covetous and carnal affections. S. Paul noteth some, that think gain to be godliness▪ 1. Tim. 6.5. such are they which profess the Gospel, not for conscience, but for gain and advantage, Mercer. CHAP. XXXV. 1. The Contents. IN this chapter first are declared such things as befell jacob to vers. 23. then mention is made of his sons, their names, and number, and of the burial of his father, vers. 23. to the end. The things which concern jacob specially are set forth by the places where they were done. 1. In Sechem God appeareth to jacob, and biddeth him go to Bethel, vers. 1. then jacob reformeth his house, and hideth their strange gods under an oak, vers. 2. to 5. then he taketh his journey prosperously. 2. In Bethel Deborah dieth, and is buried under an oak, vers. 7.8. And there God appeareth to him again, and confirmeth the promise made: where jacob builded an altar for a memorial, vers. 9 to vers. 16. 3. near unto Ephrah Rachel dieth in travail, Benjamin is borne, jacob setteth up a pillar, to vers. 20. 4. In Migdal●eder Reuben lay with Bilha, vers. 21.22. 2. The diverse readings. v. 2. jacob, his whole house being called together, said. H. jacob said to his house, and all that were with him. H. det. caeter. v. 3. His word was my help in the way, which I walked. C. he was with me in the war, etc. caeter. Ch. mut. T. r. v. 4. They gave jacob the Idols of the people. C. strange gods, caet. the gods of strange people. ●. for strange, nechar, is put in the singular number, and so cannot be the substantive to gods, cel●be, which is in the plural. under a terebinth. H. S. under an oak. caeter. ●elab, signifieth both. differ. sig. S. ad. H. det. div. sig. app. s. pr. S. c. H. det. and he lost them to this day, and Israel went from Sechem. S. v. 5. they durst not follow after them going away. H. they did not follow the sons of jacob. caeter. v. 8. she was buried in the plain● of the valley. Ch. under an oak. caeter, and he called the name of it the oak of mourning. H.S.B. the valley of mourning. C. Allon Bac●t●. caeter. alun, an oak: ●elon, a plain. v. 11. I am thy God. S. I am God almighty. caeter. shadai. heb. v. 13. and he went away from him. H. and the glory of God ascended in that place, where he spoke with him. Ch. and God ascended from him in that place where he spoke with him. caeter. v. 15. he called the name of the place Bethel. H. jacob called the name of the place, where God spoke with him, H. det. Bethel. caeter. v. 16. jacob pitched his tent beyond the tower of Hader. S. this is transposed out of the 21. vers. and inserted here: which clause the rest have not. S. trans. v. 16. He came in the spring to the ground, which leadeth to Ephrata. H. when he came near to Cibrath, H. S. cor. to come to Ephrata. T. B. r. S. there was a fields breadth or space of ground to come to Ephrata. C. T. B. about half a day's journey. G. about a mile. P. he. Cibrath; of Barah, to eat, which signifieth a space of ground which may be gone before the time of the first eating or baiting. H.C. app. f. pr. S. ad. S.c. v. 21. He pitched his tents beyond the tower of the flock. H.C. the tower of Eder. caet. Migdal. Eder. G. v. 22. Israel heard it, and it seemed evil in his sight. S. and Israel heard it. caet. v. 27. to Mamre a city of the field. S. kiriah. Arbe. B. a city of 〈◊〉 caeter. 3. The explanation of doubtful questions. QUEST. I. How the Lord spoke to jacob and when. Vers. 1. THen God said to jacob. 1. Whether God spoke to jacob by dream or manifest ●ision it is not expressed: whether way we take, there is no inconvenience: but it is most like that God spoke to jacob immediately, as he used to do to the patriarchs, without the ministry of prophets, Mercer. 1. This was some thirty years after God had appeared to jacob in Bethel: for he had been 20. years in Laban's house, 8. years in Sichem, 2. years in his journey, so that he was now about 106 years old: whereupon Ramban thinketh, that God punished jacob in the ravishing of his daughter, because he had forgotten his vow, and so long deferred it, ex Mercer. QUEST. II. What strange Gods jacob putteth away, and why so called. Vers. 2. Put away the strange Gods, etc. 1. These might be those idols which Rachel stole from Laban, as also such as were taken in the spoil of the city of Shechem, Mercer. 2. jacob neither winked at the superstition of Rachel, of a blind love toward her, as Calvin. neither need he to be instructed by revelation of this misdemeanour of his house, as Rupertus. jacob was not such a stranger in his own house, but that it might otherwise come to his notice. 3. They are called strange Gods, not because they estranged men's minds from God, or because they were the idols of devils, that were alienissimi, estranged in affection from men, Perer. or because they were strange, that is, unknown Gods, that were not able to help in the time of adversity, ut Hebr●●: but because they were the Gods of strange people from Israel: and so are the words truly translated, the Gods of strange people, jun. QUEST. III. Why jacob did choose to bury, not to burn the idols. Vers. 4. ANd jacob hid them under an oak, etc. 1. This is not to be imputed to Jacob's infirmity, that burned not those idols, but buried them, as Calvin. 2. Nor yet did he bury them, that the matter thereof might afterwards serve for some profitable use: as some think that David found them, and employed them toward the building of the temple, histor. scholastic. 3. Nor yet is it like that jacob melted them into one lump, and after buried them in a deep pit, as Tostatus. 4. But it is more like that jacob for haste of his journey, wanted opportunity to consume them with fire, Cajetan. or he rather chose in silence to bury them, for fear further to offend and exasperate the Canaanites, Mercer. and he did it in a secret and unknown place, that his family should not dote after them again, jun. QUEST. IU. Why mention is made of the death of Deborah, Rebeckahs nurse. Vers. 8. DEborah Rebeckahs nurse died, etc. 1. She is called Rebeckahs nurse, not because she suckled her, but was her bringer up and instructor. 2. Deborah was at this time about 180. years of age: for it was 170. years, since she came first with Rebeckah into Canaan, when she may well be supposed to have been 50. year old, having the charge and government of Rebeckah. 3. It is very like that Rebeckah was now departed, for otherwise Deborah would not have left her so long as she lived. 4. There is no mention of Rebeckahs death, not because she was buried obscurely and in the night, as the Hebrews imagine, Isaac being blind, and none to bury her but Esau: but it is the use of Scripture, to make rare mention of the death of women: in this place Deborahs' death is recorded as an accident that fell out by the way, Mercer. QUEST. V. How Deborah came to be in Jacob's company. NOw whereas the question is moved, how Deborah came to be in Jacob's company. 1. Neither is it like, that after she had accompanied Rebeckah into Canaan, she went back again, and was now desirous to go and see Rebeckah, as Chrysostome: for she was sent with Rebeckah to remain with her. 2. Neither did she go with jacob at the first, when he went into Mesopotamia, as Calvin. for he was alone in Bethel. 3. Neither was she sent as a messenger to fetch jacob out of Mesopotamia, as the Hebrews: for he returned at God's commandment, not at his mothers call. 4. Neither, as Ramban, is it to be supposed, that Rebeckah had more nurses than one. 5. But it is like, that Deborah was sent to meet jacob, being returned, Mercer. or went to him of her own accord, after Rebeckahs death, Cajetan. QUEST. VI Of the number of the visions wherein God appeared to jacob. Vers. 9 Again, God appeared unto jacob, etc. Not as though this were the second vision (in all) which jacob had: but it was another vision beside that mentioned in the beginning of the chapter where he is bid to go up to Bethel: or it was the second time that God appeared unto him in Bethel: for otherwise, to count all the visions that jacob had, this was in number the seventh. 1. God appeared unto him in Bethel, in the vision of the ladder. 2. When in a dream he was showed the particoloured sheep, Genes. 31.11. 3. When the Lord bade him return into his own country, Gen. 31.3. 4. When the Angels met him, Gen. 32.2. 5. When the Angel wrestled with him. 6. When God bid him go up to Bethel. 7. God appeared again unto him in Bethel, Perer. QUEST. VII. Whether the name of Israel is here new imposed, or but renewed. Vers. 10. THy name shall be no more called jacob, but Israel, etc. 1. Neither i● this the same vision which jacob had when he wrestled with the Angel, (as Oleaster) because the same name is imposed: for the text saith, that God appeared again to jacob, vers. 9 that is, in Bethel. 2. Neither as Hierome thinketh, was the name of jacob only foretold then, and imposed now, tradit in Genes. as Peter's name is designed, john 1. but actually given him, Matth. 12.16. Thom. Anglic. for before this, jacob is twice called by the name of Israel, Genes. 33.10. and Gen. 34.7▪ 3. Neither (as Tostatus, and Lyranus think) is the same name imposed in both places, but upon diverse reasons: for in the first place he is called Israel, because he prevailed with God, and therefore much more with men, to signify his fortitude in the active life: but here is named Israel, that is, seeing God, in respect of the contemplative life, the which he had now achieved: But there appeared no difference at all in the reason and signification of the name: for as there by the name Israel he is comforted and fortified against Esau, so here against the Canaanites, that thought to have revenged the slaughter of the Sichemites. 4. Wherefore we say, that the same name upon the like occasion is here imposed: and that this is but a repetition and confirmation of the other vision: and thereupon jacob being confident, doth now more openly call himself Israel, Mercer. jun. And so it is not unusual in Scripture, to have the same promises often repeated: as those made to Abraham, of the multiplying of his seed, and possessing of the land of Canaan, which were often revived and renewed, as Gen. 15.17.22. Perer. QUEST. VIII. How it is said thy name shall be no more called jacob. FVrther, whereas the Lord saith, thy name shall be no more called jacob, and yet he is afterward called jacob. 1. Augustine thinketh, that he was called jacob in respect of this life only, where he should wrestle (as his name signifieth) with many temptations: but he was called Israel in respect of the life to come, quast. 114. in Gen. But this solution being mystical, and this mutation of Jacob's name historical, satisfieth not. Much like is the solution of Tostatus, that he was called jacob in respect of his active life, but Israel for his contemplative: neither is this answer sufficient, to say he should be called by both names, but in a divers sense: for the text denieth unto him the name of jacob any more. 3. Nor yet do we approve the solution of Cajetan. Vatab. that for ultra, no more, put in, tantum, thou shalt not only be called jacob: for thus the text is forced. 4. Pererius thus interpreteth; not that he should be so much called by the name Israel, as have the thing thereby signified, as strength and power with God: as it is said of Christ, he should be called Emanuel, that is, God with us: yet was not Christ so called, who was indeed God with us: But this sense is not so proper, for jacob was usually called by the name of Israel. 5. Therefore the meaning is rather this: that although the name of jacob should remain, yet the last was more honourable and excellent, and should obscure that other, Muscul. Mercer. 1. In respect of the author: the name jacob was given by men, the name Israel by God: 2. In signification it was more excellent: jacob signifieth a supplanter, because he held Esau by the heel: but Israel is interpreted, one that prevailed with God: 3. The name Israel was given to the whole nation and posterity of jacob: who of Israel, were called Israelites, not of jacob, jacobites. QUEST. IX. What Kings came out of Jacob's loins. Vers. 11. KIngs shall come out of thy loins, etc. 1. The Hebrews specially refer it to Saul and Isboseth that were Kings of Benjamin, and to the tribes of Ephraim and Manasses. 2. But because that Saul and his house were rejected of God, and the kingdom of Israel was but an usurpation: it is specially to be applied to David and the other kings of judah, Calvin. 3. It may also be understood of the kings of the Gentiles converted to the faith, who spiritually were borne of jacob, Mercer. 4. These nations that came out of Jacob's loins, were the twelve tribes, that multiplied & increased as so many several nations. QUEST. X. How the land of Canaan is given to jacob. Vers. 12. I Will give the land, etc. 1. jacob possessed this promised land in faith, his posterity afterward actually entered into it. 2. The Hebrews here understand an oath, that God swore unto jacob, as Moses saith, Exod. 32.13. Remember Abraham, Isaac, and jacob, thy servants to whom thou swarest, &c. but here no oath is expressed: the Lord's word and promise includeth a secret oath: and that oath which the Lord expressly made to Abraham, concerned also his seed, Mercer. 3. The land is here promised to all Jacob's seed: but it was to Abraham restrained in Isaac, Ishmael being excluded; to Isaac limited in jacob, Esau excluded. QUEST. XI. How the Lord is said to have ascended from jacob. Vers. 13. GOd ascended from him, or over him in the place, etc. 1. God in respect of us is said to ascend and descend (who otherwise filleth every place with his majesty and presence) when he showeth any visible sign of his glory, as here to jacob, Mercer. 2. The word is, magnal, over or upon him: whereupon the Hebrews note, that the righteous are as the Lords chariot, wherein he is as it were carried, Mercer. 3. This ascending of God, was truly fulfilled in Christ▪ who ascending in person to his father, draweth us by faith after him, and with his divine presence still comforteth his Church. Calvin. 4. Where it is added, in the place where he talked with him, etc. it showeth the dignity and prerogative of Bethel, which jacob, for the same cause so much honoured: as also how familiar unto jacob these heavenly visions were, that jacob without astonishment could perceive the Lord ascending from him, Mercer. QUEST. XII. What place Bethel was which jacob the second time so calleth. Vers. 14. IAcob set up a pillar, etc. verse. 15. he called the name of the place Bethel, etc. Tostatus is deceived, that thinketh this Bethel to be Jerusalem, another from that Bethel which jacob so called before, when he went into Mesopotamia, because (saith he) he went from Bethel to Bethlem, which is distant but four miles from Jerusalem: but the other Bethel is remote from Jerusalem twenty miles: for it cannot be showed that ever Jerusalem was called by the name of Bethel: and though Bethel were so far off from Bethlem, that is no argument for this opinion: for the text showeth not in what time jacob came from Bethel to Bethlem, but only that jacob departed from Bethel, vers. 16. 2. Neither is this a rehearsal of that which jacob had done before in Bethel, as Calvin. but he erecteth a pillar again, as a monument of this second apparition: the other pillar which he se● before being either profaned, or in the space of thirty years defaced, jun. 3. jacob both buildeth an alter in this place to offer sacrifice unto God, vers. 7. and erected a pillar as a memorial of this heavenly vision unto men, Mercer. 4. He confirmeth the same name Bethel which he had given it before: like as Isaac reneweth the name of Beersheba, Gen. 26. which his father had imposed upon that place. 5. He both calleth the place where the altar was, Bethel, vers. 7. as also the whole circuit of ground about it, where he reared the pillar, vers. 15. sic Mercer. Cajetan. QUEST. XIII. How far jacob was from Bethlem, when Rachel travelled. Vers. 16. WHen he was a fields breadth from Ephrata, etc. 1. Neither is the Hebrew word Cibrath, here used, a proper name of a place, as the Septuag. read: for they translate it otherwise themselves, Gen. 48.7. hippodromum, an horse race. 2. Neither can it be derived of cabir, which signifieth much, as R. Menaham, and Oleaster, as though a great part of their journey were behind: and as Geneven. translate half a day's journey: for Ramban that had seen those places, saith, Rachel's monument is not one mile from Bethlem: Borcardus not above the flight of an arrow. 3. Neither is it like to be derived from the word cebarah, which signifieth a sieve, as Beres. Rab. to betoken the spring time, when the ground is ploughed, and as it were sifted: or as Hierome deriveth it from barah, to choose, and maketh caph not a radical, but a servile letter, because it was now the spring, the choice time of the year: for the word kibrath must needs be taken for a space of ground, 2. King. 5.15. where Gehezi followeth after Naaman. 4. But this word betokeneth a small space of ground: Pegnin● readeth a mile: the Chalde stadium, a race: the Septuagint, hip podromum, a horserunne or race: Oukelos as much ground as may be ploughed in a day: and so it may either be derived from kebarah, as Rabbi Levi, to signify the ploughed, tilled, or sifted fields, which are not far from the city: or making the letter caph to be none of the radicals, it may be derived from Barah, which is to eat, as Kimhi: and may be taken for so much ground, as one may well go before his first eating, that is, his breakfast, a morning walk. QUEST. XIIII. Why jacob calleth his son Benjamin Vers. 18. She called his name Benoni: but his father Benjamin. jacob changeth the name of his son whom Rachel named the son of her sorrow, lest it might have brought still to his remembrance the loss of his dear wife: he calleth him Benjamin, the son of his right hand: 1. Not for that he only was borne in Canaan in the south part, which is at the right hand, if one turn his face to the Sun rising, as Rasi. Mercer. 2. Nor yet because he was borne in Bethlem, within the tribe of judah, as Ramban. 3. Nor because he bore this heavy cross strongly, as Lyranus. 4. Or to show that he had strength to beget a child in his old age, as Oleaster. 5. But rather, to signify how dear he should be unto him for his mother's sake, to be always at his right hand, Muscul. jun. as also jacob alludeth to the name that Rachel had given: declining as little as might be both from the sound and sense: for Benoni signifieth the son of labour, or strength: & so consequently doth Benjamin, the son of the right hand, where the strength lieth, Mercer. QUEST. XV. The causes of Rachel's hard travel which procured her death. Vers. 19 THus died Rachel, etc. Rachel died in travail: 1. it is impertinent here and unnecessary to show the cause of perilous & difficult travail: which may be caused, 1. Either by some defect in the womb: 2. Or by the greatness of the infant, or the indisposition thereof in the womb, or some other want in that behalf. 3. Or when the mother laboureth of some other disease. 4. Or the woman being long in travail. 5. Or be given to rest, and so not breathed: for Aristotle saith, that exercitatio facit ut spiritum re●inere possint, in qua re facilitas partus conciliatur: exercise causeth that they hold their breath, which maketh the birth easy. Perer. ex Aristot. whereupon Pliny writeth, oscitation●m in multeribus lethalem, that yawning in travail to women is moral. 2. The Hebrews think that Rachel being wearied in her journey came before her time: but it is not like, that jacob would have hastened his journey▪ if his dearest wife had been so near her time. 3. Neither hath it any ground, that God punished jacob with the death of Deborah and Rachel, for the slaughter of the Sichemites, Mercer. 4. Ruperius, in that Deborahs' death and Rachel's is expressed, Reb●ckaes and Leahs' death concealed, thereby resembleth the synagogue of the jews, which he would have prefigured by Deborah and Rachel: for so their Synagogue did die and fall away, the church of the Gentiles revived and increased. But such allegories do not much persuade, having no warrant or ground in Scripture. QUEST. XVI. Of the names Ephratha and Bethlem, why and by whom they took beginning. Vers. 19 EPhrath which is Bethlem. 1. Some think that this place was called Ephratha, of Caleb● wife Ephrata, 1 Chron. 2.9. which Caleb was son of Hezron, and went down with jacob into Egypt: and afterwards it was called Bethlem, that is, the house of bread, after the famine in Elimelech, and ruth's time, of the abundance of corn, R. Solomon. Lyran. 2. Tostatus misliketh this opinion, because this Caleb that went down into Egypt, must be 215. year old and more, if he survived to return with the Israelites into the Land of Canaan: at which time it is like Ephrata took the name: and beside, if the name Bethlem were given in Elimelechs' time, how cometh it to be used by Moses so long before? But these reasons may be easily answered: for the name Ephrata might be given by the second Caleb after his grandfathers name: and diverse names are inserted into this history, not known in Moses time, as the name Dan, Gen. 14.14. which were added by way of explanation, by those Prophets directed by the spirit of God, which disposed the Scripture into order, Perer. 3. But it is more likely, that this place had both these names of the fruitfulness of the ground: for so Ephrath is derived of Pharah, which signifieth to fructify, and it was afterward called Bethlem, the house of bread, Mercer. but by whom these names and when they were imposed, is uncertain. QUEST. XVII. Of the tower of Ader where jacob pitched his tents. Vers. 21. ISrael, etc. pitched his tent beyond the tower of Ader, or of the flocks. 1. The Hebrews, in this place, do hold, that the temple was afterward built: because the Prophet calleth Zion the tower of the flock, Micah 4.7. but that cannot be: for this tower where jacob pitched, was not far from Bethlem, about a mile, Muscul. but jerusalem was further off, Mercer. yet this name was given to Zion, because the people assembled thither in flocks, or because of the flocks of sheep thither brought to be sacrificed, Perer. 2. This tower was made for the safeguard of the shepherds in that country, that used to watch their flocks by night: and Hierome well observeth this to be a type and prophecy of those shepherds, which in this very place watched their flocks at the birth of Christ; where afterward Helena, for a memorial of the apparition of the Angels unto them, builded a temple, Perer. Luther. QUEST. XVIII. Of the incest of Reuben with Bilha. Vers. 22. RVben went and lay with Bilha his father's concubine, etc. 1. The Hebrews to excuse the sins of their fathers, here imagine that Reuben did nor commit incest with Bilha, but only cast out her bed out of Rachel's tabernacle, where jacob had placed it after Rachel's death: whereas the text is evident, that he slept with Bilha. In like manner they would excuse the offence of Elie his sons, that they did not lie with the women at the gates of the temple, but only deferred their business, and so kept them longer from their husbands: contrary to the evidence of the history, 1 Sam. 2.22. 2. jacob though he might have used the sword in this case, yet leaveth the punishment to God: but for this sin of defiling his father's bed, Reuben lost his birthright, which was given to joseph in respect of his double portion, the principality to judah, 1 Chron. 5.1. 3. This was a very great sin to commit uncleanness with his father's concubine, which was as his wife: such fornication as was not once named among the Gentiles, as the Apostle saith, 1 Cor. 5.1. for Antiochus the son of Seleucus, being in love with Stratonice his mother in law, yet for shame concealed it, and fell into a most grievous disease. Hippolytus is famous in the tragedy, for resisting the unlawful lust of Phaedra his mother in law. 4. Some think that after this time jacob did refrain the company of his wives, but that is uncertain, Mercer. It is most like, that he after this accompanied not with Bilha; as David served his concubines which Absolom went in unto, 2 Sam. 20.3. QUEST. XIX. Of the genealogy of the patriarchs wherefore it is here set down. Vers. 26. THese are the sons of jacob, which were borne him in Mesopotamia, etc. 1. Moses setteth here down together the number of Jacob's sons. 1. Because after this he had no more sons borne. 2. As also Reuben is counted among them, to show that although he had fallen into this grievous sin, yet the Lord vouchsafed to count him among the patriarchs. 3. As also to distinguish between jacob and Esau's progeny, which Moses prosecuteth in the new chapter, Mercer. Perer. 2. Dinah is not rehearsed among them, because she made no tribe, Mercer. Neither useth the Scripture to set down the genealogy of women, Perer. 3. The word is put in the singular number, which was borne, for the plural, not for any such mystery as the Hebrews note, to show that they were all begotten by one man, or to shadow the birth of the Messiah: but it is a property of the Hebrew speech, to use the singular for the plural. How Benjamin is numbered among those that were borne in Mesopotamia. 4. All these are said to be born in Mesopotamia, whereas Benjamin was born in Canaan, as Chrysostome thinketh, for Benjamin was borne ten years after jacob departed from Mesopotamia: but here by a synecdoche▪ according to the use of the Scripture, that is affirmed of all which agreed to the most, Mercer. Perer. So john 20.24. Thomas is called one of the twelve, there being but eleven, judas having hanged himself: and so S. Mark calleth them the eleven, Mark 16.14. QUEST. XX. At what time jacob came to Isaac his father. Vers. 27. THen jacob came to Isaac his father. 1. Although now at the length, ten years after Jacob's return into Canaan, he came first to Isaac with his whole family, yet it is not unlike, but that jacob went often over to see his father, they dwelling not far asunder, Mercer. 2. Mention is not made of Rebecca, who is supposed at this time to have been dead; which is thought also to be the cause of isaack's being in Hebron, whom jacob at his departure left in Beerseba: that Isaac remooved thither to bury his wife there, Muscul. 3. jacob neither came to Isaac so soon, as some Hebrews think, that he ministered 22. years to his father after his return out of Mesopotamia: neither stayed he away from him so long, as some gather, that is twenty years in Mesopotamia, and 23. years in Canaan, in all 43. years, Muscul. for jacob could spend no fewer than 9 or .10. years in Canaan, before he came to Isaac: seeing Dinah not above six or seven years old at Jacob's departure out of Mesopotamia, was deflowered at 15. or 16. years of her age, then being marriageable, before jacob came at Isaack● and when joseph was 17. year old, he was then come to that land, where his father was a stranger, Gen. 37.1, 2. that is, to Hebron, where Abraham and Isaac were strangers, Gen. 35.27. and this was twelve or thirteen years before Isaac died, as shall appear in the next question following. QUEST. XXI. joseph sold into Egypt twelve years before Isaac died: yet it is set down after. Vers. 21. THe days of Isaac were 180. This is set down by way of anticipation: for joseph was sold into Egypt, before Isaac died: as it is showed thus. 1. jacob when Isaac was 180. must be 120. year old, for he was borne in isaack's 60. year. 2. Then at such time as joseph was 39 (for he was 30. when he stood before Pharaoh, and seven years of plenty, and two of famine were passed, before his father came into Egypt) then was jacob 130. and at seventeen year old, was joseph sold into Egypt. 3. If at Joseph's 39 jacob was 130. then at Joseph's seventeen, jacob must be an hundred and eight: then was Isaac but 168. wherefore it must needs follow, that joseph was sold into Egypt, twelve year before his grandfather Isaac died: and that so long jacob dwelled with Isaac: for it is not like, but that Isaac saw all Jacob's children before he died, and blessed them, and that joseph had seen Isaac before he was sold into bondage. 4. Places of Doctrine. 1. Doct. Of the distinction of the persons in the Trinity. Vers. 1. THen God said arise, etc. and make an altar unto God, etc. Although it be the use of the Hebrew speech, to bring in one speaking of himself in the third person, as jerem. 2.19, Know that it is an evil thing, that thou hast forsaken the Lord thy God, and that my fear is not in thee: yet notwithstanding, we may observe in this manner of speech a further mystery, as Hillary and Augustine, out of the place, where God said, build an altar unto God, do prove a distinction of persons in the trinity. Deus honorem deo postulat, God willeth honour to be given to God, Hillar. God the father, to God the son. 2. Doct. Two parts of sanctification, the internal and external. Vers. 2. Cleanse yourselves, and change your garments. Here are two parts of their sanctification expressed: the internal as the principal in the cleansing of their minds, the external in the change of their garments: which served in those days, to stir up their inward devotion. So the Lord said to Moses, when he was to appear in Mount Sinai, Sanctify them, etc. and let them wash their clothes, Exod. 19.10. But the inward sanctification was that, which the Lord had respect unto, joel. 2.13. Rend your hearts and not your clothes, and turn to the Lord. 3. Doct. God's promises most certain. Vers. 12. I will give thee this land which I gave to Abraham. Th●s land was only promised to Abraham, and yet it is said to be given: Gods promises than are so certain, 〈◊〉 they were already fulfilled, Muscul. so the Prophet saith, The Lord of hosts hath sworn, surely as I have purposed, so shall it come to pass, etc. Isay. 14.24. 4. Doct. The careful burial of the dead an argument of the resurrection. Vers. 20. IAcob set a pillar upon her grave. The Gentiles did bestow superfluous cost upon the tombs of the dead, some thereby thinking to find solace and comfort in their grief, some taking occasion thereby to commit idolatry. But jacob maketh a memorial of Rachel's sepulture, not only to testify his love, and to continue a remembrance of this virtuous matron, one of the mothers of Israel, unto posterity, but chiefly to express and profess his hope of the resurrection: for if there were no more hope of the bodies of the Saints, than of beasts, to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture? Calvin. Pererius. Thus Martha confesseth her faith concerning her brother Lazarus, that was laid in his grave: I know he shall rise again in the resurrection at the last day. joh. 11.24. 5. Places of Confutation. 1. Confut. Against the 〈…〉 of idolatry. Vers. 4. IN that they gave to jacob their earing as consecrate to idolatry, and jacob buried them under an oak: it teacheth us, that all the monuments of idolatry ought to be abolished: and that no● only the Idols themselves are abominable, but all the 〈◊〉 which belong thereunto: such as are many in the Roman Synagogue, who garnish their idols, with rings, tablets, precious stones and jewels, Calvin. all which things ought to be abhorred, as the idols themselves: as the prophet saith: Ye shall poll●●● the covering of the images of silver, and the rich ornaments of the images of gold, and cast them away as a monstruous cloth, Isay. 30.22. 2. Confut. The jews called Gojim, that is, Gentiles. Vers. 11. MVltitude of nations, shall spring of thee. For the twelve tribes, were as so many nations: the word is Gojim: which the jews approbriously call the Gentiles by: whereas in this place, they are called, Gojim, Gentiles, unless they will deny themselves to have sprung out of Jacob's loins, Muscul. 3. Confut. Against the superstitious choosing of places for burials. Vers. 19 Rakehell died, and was buried in the way to Ephrath. In that jacob carried not Rachel's body to be buried in Mamre, where Abraham and Sarah were buried: but interred her in the very way: we see that it skilleth not in respect of the dead, where their bodies are laid, Muscul. That superstitious use then of the papists is reproved, in transporting of bodies from place to place, and in coveting to be buried in one place more than another, of a superstitious mind, as near the altar, rather than further of, and in the Church of such an order of Friars, rather than in any other. Wheresoever the body is laid, we know that God shall find it in the resurrection: even the Sea shall give up her dead, Revelat. 20.13. 4. Confut. God's election certain and infallible. Vers. 23. RVben, Jacob's eldest son. Though Reuben had fallen into the most grievous sin of incest, yet the Lord doth not utterly cast him off, but reserveth unto him a place and calling among the 12. patriarchs. By this we learn, that God's election changeth not, but whatsoever he hath decreed concerning any man's salvation shall stand, Calvin. For the gifts and calling of God are without repentance, Rom. 11.29. Yet must not this doctrine make us secure, to sin presumptuously, trusting to God's election: but as the Apostle saith, We must work out our salvation with fear and trembling, lest we be circumvented of Satan, and prevented of that which we vainly hoped for. Confut. Against the error of the Novatians. THis example of Reuben, notwirhstanding his fall, restored to his patriarchal dignity, doth further confute that error of the Novatians, who denied pardon to those which were fallen, and refused to receive them into their society and congregation, Calvin. We see that our Saviour Christ, when Perer had thrice denied him, yet vouchsafed to receive him to mercy, and to confirm him in his Apostleship. 6. Places of moral observation. 1. Observ. Amendment of life delivereth from dangers. Vers. 2. THou said jacob, put away the strange Gods, &c, jacob being in great danger, doth purge and cleanse h●s household, so the next way to find deliverance, and to obtain ptotection from God, is to amend our life, and to renew our hearts, and to turn every man from his evil ways, Perer. Hereupon Balaam gave that wicked counsel to put a stumbling block before the Israelites, to cause them to sin, that they might run into God's displeasure, and be out of his protection. 2. Observ. The people must show themselves willing to be reform. Vers. 4. THey gave unto jacob all the strange gods. Herein appeareth the singular and prompt obedience of Jacob's household, who are contented to put away their idols, jewels and catering, wherein they had so much before delighted, Mercer. which reaches, that the people should show themselves ready and willing to be reclaimed from their superstitions and corruptions of life: as we read, that the soldiers and people came unto john and asked him, Master, what shall we do? Luk. 3. 3. Observ. God striketh fear into men's hearts. Vers. 5. THe fear of God was upon the cities. Thus God is able to command the affections of men, and to smite them with fear, where otherwise there is no apparent cause of fear, as here the strong and populous cities of Canaan are afraid of jacob: So Rahab confessed to the spies, the fear of you is fallen upon us, Iosu. 2.9. Thus God is able to deliver his Church, whereas no other means are at hand, by terrifying the hearts of the enemies thereof. 4. Observ. It is lawful and commendable to mourn moderately for the dead. Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah, that he called the place the ●ake of lamentation. It is not then unlawful to mourn for the dead, nay it is an uncomely thing to show dry cheeks in the funerals of parents, wives, and children, as some do. S. Paul forbiddeth not to mourn for the dead, but not as they that have no hope, 1. Thessaly. 4. Muscul. 5. Observ. Our ●oyes in this life are mi●ed with sorrow. Vers. 19 THus died Rachel. jacob doth not so much rejoice for the birth of Benjamin, as he hath occasion of grief offered for the loss and death of dear Rachel; thus the Lord seeth it to be good to temper our joy with sorrow; and therein we see the mutable and changeable condition of this life, which affordeth no perpetual and constant joy, Perer. And therefore amidst our joys, it is good to arm ourselves against sorrow; as job in the midst of his prosperous estate, did look for adversity; saying, The thing which I feared is now come upon me, job 3.25. 6. Observ. One affliction followeth after another. WE see further, that Jacob's life was a continual warfare: still one temptation followed in the neck of another. 1. Dinah was ravished. 2. Simeon and Levi put the city to the sword. 3. Deborah dieth. 4. Then Rachel his beloved wife. 5. Then Reuben committeth incest. 6. joseph is sold into Egypt. 7. Isaac dieth. 8. Benjamin is also taken from him to go into Egypt. Thus many are the tentations and tribulations, wherewith the Lord trieth his children, Calvin. We learn, that while we live here, we should prepare ourselves for crosses and afflictions: and when we are escaped one, to look presently for another. This was jobs case, when one messenger followed at the heels of another, bringing him evil tidings, job 1. 7. Observ. Godly women may die in childbirth. Vers. 18. AS she was about to yield up the ghost, etc. The Hebrews note three women in Scripture, that died in travail; Rachel the wife of Phinehes the son of Eli, and Michol David● wife, because it is said, she had no children till the day of her death: but this is a simple conjecture; the meaning is, that she had no children at all, Mercer. But we see by this example, that even godly women may have Rachel's lot to die in travail: and therefore such are not to he discomforted, if it please God that they so end their days. 8. Observ. Great blemishes sometime fall out in the Church of God. Vers. 21. RVben lay with his father's concubine, etc. It need not then seem strange, if such blemishes fall out sometime in the Church of God, and families of Saints; as Reuben here committeth incest in Jacob's house, and it seemeth Bilha the mother of two tribes in Israel, was consenting thereunto; so among the Corinthians, a young man had his father's wife, 1 Cor. 5.1. Mercer. CHAP. XXXVI. 1. The Method and Contents. IN this chapter, the external state and happiness of Esau is set forth: first by his polygamy and marriage of many wives: with the fruits thereof, his children, and the adjunctes thereunto, his riches, vers. 1. to vers. 8. Secondly, by his genealogy: where his children and nephews are rehearsed, and described. 1. By their nativity, of what wives he had them, vers. 8. to 15. 2. By their dignity, vers. 15. to 20. Thirdly by the estate of his country, where first the old inhabitants, the H●rites are described, vers. 20. to 32. then the new inhabitants the Edomites, first governed by Kings, vers. 31. to 40. then by Dukes again, vers. 40. to the end. 2. The diverse readings. S. cor. S. cor. S. cor. S. ad. v. 2. Eliba, Sebagon. S. A●libama. Sibeon. cat. v. 5. jeul, jeglom. S. jehus jaalon. cat. v. 6. all the bodies of his house. S. the souls of his house. caet. he went out of the land of Canaan. S. into another country. H. C. G. P. into a country away. B. into the region (of Seir) T. T. cor. from his brother jacob. H. from the face of his brother. S. B.G.P. because of his brother. C. before the coming of his brother. T. from the face of his brother, heb. S. ad. H. ad. S. cor. S. v. 8. jacob dwelled in the land, where his father dwelled in Canaan. S. v. 11. K●nez and Ch●ra. H. Kenes. cater. v. 13. Zaresome. S. Zerach, Sammah. cat. v. 14. The sons of Libemas, the daughter of Enam, S. of A●libamah the daughter of Ana: caeter. v. 21. Leson, Asar, Riso●. S. Dishon, Ezer, Dishan. caeter. S. cor, B. S.H.C. v. 24. as she fed. B. as he fed. caeter. this is that Ana that found Eanomin in the desert. S. that found giants in the wilderness. C. he waters. H. that found mules. T. B. G. P. ieen●m, miles. cat. when he found the yokes, hupozugia, of his father Sibeon. S. when he fed his father Si●eons asses. cater, S. chamorim, asses. v. 32. Balac the son of Beor. S. Bela the son of Beor. cat. v. 39 Arath the son of Barad regarded in his stead. S. Adad. H. G. Hadar. cat. S. the name of his city, Phogar. S. Pha●. C.H. Pan. G.B. Pahn. T. P. sic heb the daughter of the goldsmith. C. of Mezoab. cater. C. app. f. pr. v. 40. Duke Gola. S. Al●ba. H. duke Alua. cater. gnaluah. v. 41. duke Ol●●. S. duke Ela. caet. S. v. 43. duke M●bdiel. cat. H. Magdiel, duke Zaphoim. S. duke Hiron. caet. H. S. 3. The Explanation of doubtful questions. QUEST. I. The order of time of the things set down in the chapter. Vers. 1. NOw these are the generations of Esau. 1. These things which are declared in the chapters following, from 35. to 41. are set down out of their place, as all going before the death of Isaac who saw his son Esau married, and greatly increased: he knew of the incest of judah with Thamar, and of Joseph's selling into Egypt, Luther. 2. For Esau was 120. years old, when Isaac died at 180. therefore the history of this chapter was before isaack's death, Perer. 3. The selling of joseph into Egypt was 12. years before isaack's death, as is proved, Quest. 21. of the former chapter: who is thought to be delivered out of prison the same year that Isaac died, thirteen year after he was sold by his brethren, Mercer. QUEST. II. Of Adah Esau's wife. Vers. 2. ADah the daughter of Elon. 1. This Adah is not the same, before called judith the daughter of Beeri, Gen. 26.34. as some Hebrews: which they would have first so called because she professed God, but afterward being given too much to the decking of herself, she was called Adah of gnadi a jewel or ornament. But this Adah is the other called Basemath, which is there said to be the daughter of Elon the Hittite: for it is no rare thing in Scripture for men and women to be called by diverse names: as Maacah the daughter of Absalon the mother of Abjah, 1. King, 15.2. is called Micajah of Vriel, 2. Chron. 13.2. 2. Concerning Aholibamah the second wife of Esau: Aholibamah whether the same with judith. 1. these are neither other wives beside those which Esau married before, as Ramban thinketh, who maketh Esau to have had 5. wives in all: for the Scripture maketh mention but of three wives that Esau had: and here it is therefore said, not that he took wives, but his wives, as having relation to those which were his wives before: so that this Aholibamah, is the same which is called judith before. 2. She is said to be the daughter of Anah, not the son, (as the Greek and Latin readeth) but daughter of Sibeon: for the word is bathe, not been: neither is it meant that Anah was the daughter of Sibeon, as some read: for Anah was Sibeons son, vers. 14. a man not a woman: nor yet as the Hebrews fable, Of Sibeon and Anah. this Aholibamah is said to be the daughter of Anah and of Sibeon, two brothers, as begotten in incest, or of Sibeon the father of Anah: But this is added by way of distinction, because there were two called Anah: one brother to Sibeon, vers. 20. another son of Sibeon, vers. 24. this Aholibamah was daughter to Anah son of Sibeon, and so also is said to be the daughter, that is, niece of Sibeon, jun. Mercer. 3. And whereas her father is before called an Hittite, but here an Hivite: that is, because the Hivites were the greater nation, and comprehended also the Hittites, jun. or the one may be understood of the father, the other of the grandfather, Mercer. 3. Basemath, that is, the same before called Mahalah, Gen. 28.9. first so named, because she was sickly, of chalah, to be sick, afterward Basemath, of a pleasant smell, Ramban. others will have her so named, Basemath Ismaels' daughter. for offering incense to idols, Rasi. but the derivations of names are uncertain: it appeareth, that the daughter of Ishmael whom Esau married was called by two names, jun. QUEST. III. Whether this Eliphaz were one of jobs friends. Ves. 4. ADa bare unto Esau Eliphaz. This is not like to be that Eliphaz, which was jobs friend, though he might be of his posterity, for these reasons: 1. that Eliphaz is called a Teman●te: but Teman was one of the sons of this Eliphaz, who is not like to have taken denomination of his son, Mercer. 2. this Eliphaz could not be much less than 70. or 80. year old, when Isaac died at 180. for Esau 60. years younger than Isaac, married at 40. years: then Eliphaz his first borne was not much more than 100 years younger than Isaac. And by this it would follow, that job, that lived with Eliphaz, should have been many years before the departure of Israel out of Egypt, which is uncertain, Muscul. QUEST. IU. Why Aholibamah the second wife is last named. Vers. 5. AHolibamah bare Leu●h, etc. Aholibamah is set after the other two wives, whereas Esau married her before he took Ismaels' daughter. 1. Some think, because she was the last of the three that bore him children: but that is not like, that she began to bear, after 36. or 37. years, having many children. 2. It is more like, that Aholibamah had children before, which died, and therefore they are not rehearsed. 3. But the most like conjecture is, that the other two are named first, because they 〈◊〉 but each of them a son: Aholibamah is named last, because she had diverse sons, and therefore Moses was to insist longer in her generation: or else, seeing the Scripture doth often invert and change the order of time in history, we need not much stand upon this point, who are first or last named, Mercer. QUEST. V. Corah how he is said to be the son of Esau by Aholibamah, and the son of Eliphaz. Vers. 5. WHereas Corah is named among the sons of Aholibamah, vers. 5. and yet is numbered also among the sons of Eliphaz of Adan, vers. 16. 1. neither for solution of this doubt, need we with the Hebrews, to imagine that Corah was the son of Eliphaz, by Aholibamah Esau's wife, who committed incest with her: for then the Scripture would not before have set him down as the son of Esau. 2. R. Levi thinketh, that when Aholibamah was dead, Eliphaz brought up Corah the youngest son of Aholibamah, among his own children, and so he is reckoned with the rest of Eliphaz. sons: but in this case, the Scripture would not have altered, sometime making Corah the son of Esau, sometime of Eliphaz. 3. Therefore we think rather, that there were two of this name, one brother to Eliphaz by Aholibamah, the other Eliphaz son, or nephew: as in this chapter, there are two Anahs' mentioned, the one brother, the other son of Sibeon, vers. 20.14. Mercer. And further, whereas Corah is not reckoned in the first place among Eliphaz sons, vers. 11.12. yet afterward he hath his place among the Dukes of Eliphaz, vers. 16. it is like he was the nephew rather than the son of Eliphaz, who was famous among the rest, and therefore is named among the honourable dukes of Eliphaz, jun. QUEST. VI When Esau departed from jacob into mount Seir. Vers. 6. WEnt into a country away from the face of jacob▪ etc. 1. This can neither be understood of Esau's first departure, after jacob was gone into Mesopotamia: for Esau could not be said to go away from Jacob's face, he being absent: and to say, that Isaac reserved a double part for jacob, as the firstborn, and sent Esau away, it would have exasperated him so much the more. 2. Neither yet was this the first time of Esau's going to dwell in Seir, after Jacob's return: for jacob sent messengers before to Esau into the country of Seir, from whence he came with 400. men, Gen. 32.3. And that exposition is somewhat racked, to interpret for [from the face of jacob] before his coming, jun. for in the next verse the reason of Esau's departure is yielded, for that they (not Isaac and Esau, as jun.) but Esau and jacob, whereof immediate mention before was made, could not dwell together by reason of their substance. 4. therefore the right solution is, that Esau first dwelled in the country of Seir, while jacob was in Mesopotamia, removing from his father, either upon displeasure, for the loss of his birthright, or because of the unquietness of his wives, that were an offence to his parents: or for that he was allied by marriage to the Hivites that dwelled in Seir: for Aholibamah was the daughter of Anah, of Sibeon the Hivite, Gen. 36.2.24. Muscul. But as yet Esau had not removed all his goods and substance to mount Seir, which he had not full and peaceable possession of, before the Hivites were thence expelled, Ramb●●. And afterwards Esau returned from thence to visit his father, and having performed his last duty, in the burial of Isaac, he then finally departed altogether, sic August. Mercer. QUEST. VII. The cause of Esau's departure from jacob. Vers. 7. THeir riches were great, and they could not dwell together. These than were the causes of Esau's departure from jacob. 1. As it is here expressed, their substance was so great, that they could not inhabit together: not as though the land of Canaan were not sufficient for both: but that corner in Hebron, where they inhabited as strangers, was too scant for their great flocks of cattle, Mercer. 2. Beside Esau had a mind to mount Seir, as fitter for his study and trade of life, who was given to hunting, Perer. and for that his wives were of that country, and he had dwelled sometime there already. 3. But most of all God's providence herein appeared, to separate these brethren, both for the commodious and quiet dwelling of jacob, who would continually have incurred the offence of his brother: as also herein the Lord provided for Esau's posterity, that they should not dwell in Canaan, lest with the rest of the Canaanites they might have been destroyed by the Israelites, to whom that land was promised, Perer. QUEST. VIII. How the generations of Esau are said to be borne in mount Seir. Vers. 9 THese are the generations of Esau, father of Edom in mount Seir, etc. 1. Edom is the name also of Esau, but here it is taken for the Idumeans, the posterity of Esau, Calvin. 2. Whereas before these sons here rehearsed were said to be borne in Canaan, vers. 5. we must either understand, not that these generations were borne, but dwelled in Seir, Muscul. or it must be referred not to the sons of Esau, which are again rehearsed, but to his nephews, his son's children, which might be borne in Mount Seir, Mercer. QUEST. IX. Of Thimna the mother of Amalek. Vers. 12. THimna was concubine to Eliphaz. 1. Neither was this Thimna Eliphaz daughter which he had by the wife of Seir, as the Hebrews imagine, which afterward was his concubine. 2. Neither had Eliphaz a son called Thimna by this Thimna. beside Amalech: because, 1 Chron. 1.36. Thimna and Amalek are numbered among Eliphaz sons: for there, Thimna the mother is set before Amalek her son, because he was borne to Eliphaz, of his concubine, and therefore junius inferreth ●ell, by way of explanation, the son of Thimna, Amalek. 3. Yet Thimna and Aholibamah mentioned vers. 40.41. are the names of men, who were so called by the names of the first mothers of that nation, jun. 4. This Thimna than was the daughter of Seir the Sister of L●●an, verse 2●. which being a little one, might be brought up with Eliphaz his sons, and afterward become his concubine, Mercer. 5. Amalek is here showed to come of Eliphaz by his concubine Thimna, to show a difference between the right sons of Eliphaz, and his bastard son Amalek, of whom came the Amalekites whom God commanded to be destroyed, whereas the Idumeans God would have to be preserved, Mercer. 6. Whereas vers. 16. Amalek is counted among the sons of Eliphaz by Adah, whereas his mother was Thimna, it is like that Adah made him her adopted son, and so he is numbered with the rest, Luther. Amalek how counted among the sons Adab. QUEST. X. Of Seir the Horite, of whom the mount Seir was so called. Vers. 20. THese are the sons of Seir the Horite, etc. 1. For the name Seir, which signifieth hairy, both Esau was so called, Gen. 25.25. and this Seir, who first gave the name to mount Seir, before Esau came thither: some of the Hebrews think, the place was so called Seir, of the apparition of devils, who showed themselves as hairy men, such as the Fauns were imagined to be. But it is more like that the place took denomination of this Seir, which there inhabited before Esau, Mercer. 2. Horite is not here an appellative, but a proper name, it signifieth, free, noble, and they were the same with the Hivi●es: as Sibeon the son of this Seir the Horite, is called an Hivite, Gen. 36.2. jun. Of the Horites, what people they were. These were the ancient inhabitants of Mount Seir, surprised sometime by the four kings of the East, Gen. 14.6. QUEST. XI. Whether Anah first found out the generation of mules in the wilderness. Vers. 24. THis is that Anah that found mules, etc. 1. The Septuagint make it a proper name, reading, ieemim, not knowing as it should seem, what to make of it. 2. The Chalde, interpret it Giants, that Anah found, that is, overcame giants in the wilderness: in which sense the Lord is said in the psalm to find out his enemies: but than it should be eemim, with aleph, not ieemim. 3. Oleaster doth read, he found out maria, sea or salt water in the wilderness: but then the word should be iamim. 4. Hierome translateth hot waters: for so saith he the word signifieth in the Punic language: but we must not f●tch the original of an Hebrew word from another tongue. 5. Wherefore the best reading is, he found mules: that is, first coupled diverse kinds together, the ●e ass and the mare, of whom came the mules: thus the word is best interpreted, though it be only found in this place, both because the circumstance of the place giveth it: for he kept his father's asses: as also the thing may be noted for the strangeness of it, being a mixture of diverse kinds against nature: and therefore the mules engender not: and forbidden also by Moses law, Levit, 19.19. Thou shalt not suffer thy cattle to gender with other kinds, sic Musul. Mercer. jun. Rupert. Lyran. etc. But Pererius misliketh this opinion though with no great reason. QUEST. XII. Of Dishon and Aholibamah. Vers. 25. THe children of Anah were these, Dishon and Aholibamah, etc. 1. This Anah is not the same which in the verse before is said to have found out the mules, but he is the fourth son of Seir named before, vers. 20. for the generation of Seirs seven sons is set down in order. It seemeth then, as there were two called Anah, one the brother of Sibeon, vers. 20. the other the son of Sibeon, vers. 24. so there were two women of the same name Aholibamah: one the daughter of Anah, Sibeons brother here mentioned: the other the daughter of Anah, Sibeons son, the wife of Esau, vers. 2. so that this Aholibamah is not the same with the other, as junius with some other Hebrews think. 2. So Dishon here is the son of Anah, the fourth son of Seir: Dishon, three of that name▪ there is another Dishon also brother to Anah the fifth son of Seir, whose generation is expressed, verse 27. there is a third Dishon or Dishan, brother to this last Dishan, the 7 son of Seir, who is called Dishan, vers. 21. with this difference: the first Dishon is written Dishon, with van, without jod: the second the seventh son of Seir, Dishan, with j●d without van: the third the son of Anah, without either jod or van: although this difference be not always kept: for vers. 26.28. they are both called Dishan with the same letters. QUEST. XIII. Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom, etc. 1. The Hebrews are somewhat curious, who against these eight Kings of the Edomites, set as many kings of judah, Saul, Isboseth, David, Solomon, Rehoboam, Abia, Asa, Iehosapha●, during whose time there was no king in Edom: but in the reign of joram, jehosaphats' son the Edomites rebelled, and made themselves a king, 2 King. 8.20. that king of Edom in the time of jehosaphat, was no absolute king, but a Viceroy, deputed by the jews, 1 King. 22.47. Beside they note, that Edom had 8. kings, because jacob 8. times calleth Esau, Adonai Lord, Mercer. 2. He meaneth not those kings of Israel, which succeeded after Saul, as Mercer. for there were many more kings in Edom, before Saul was elected their king: though I deny not, but Moses by the spirit of prophecy, did foresee, that there should be kings in Israel; as he describeth the duty of a king, Deut. 17.3. Moses then meaneth, before there was any certain form of government, or supreme magistrate in Israel, that is, till his time, who is said to be as a king, Deut. 33.5. sic Aben Ezra. jun. though learned Mercerus mislike this opinion. QUEST. XIV. Bela the son of Beor, neither Balaam nor Balac. Vers. 32. BEla the son of Beor. 1. This neither could be Balaam, that troubled Israel, as some think, who neither was a king, nor yet an Idumean, but a Syrian. 2. Nor yet Balac, as the Septuagint read, who was the son of Zipp●r. not of Beor, and king of the Moabites, not of the Edomites, Mercer. and this Bela being the first king of the Edomites, was long before the time of Moses. QUEST. XIV. Of what country and kindred job was. Vers. 33. IObab the son of Zerah of Bozrah. 1. This neither was job that famous man for his patience, whose book is canonical, as thinketh Tostatus: and it is affirmed by the Septuagint in the end of job, that he was this jobab the son of Zerah, the sixth from Abraham: for there is great difference in the names, job is written with aleph, in the beginning: but jobab, without aleph, Mercer. Again, job dwelled in the land of Huz: but this jobab was of Bozrah▪ in the confines of Moab and Idumes: neither can it be gathered that job was a king, though he were a man in authority for his wisdom and justice. 2. Some affirm job to be a Canaanite, and apply that place, Numb. 14.9. where it is said of the Canaanites, their shield is gone from them, unto job, who while he lived, by his righteousness delivered Canaan, R. Solomon. 3. Cajetan thinketh that job was an Arabian of Arabia-Petr●a: But it is not like that job so virtuous a man came of cursed Cham the father of the Canaanites and Arabians: and all the rest of jobs friends were either of, Abraham, Nachor, or Es●u, whom he calleth his brethren. 4. Neither was job of the posterity of Nae● or Abraham's brother, which is the opinion of Hierome, Lyranu●, with some others: for though Huz were one of Nahors sons, yet it is more like that the first Huz the son of Aram of Sem, Genes. 10.22. gave denomination to jobs country: and as Elihu one of jobs friends was a Buzite of Nahor, job. 32.2. so Bildad was a Shuite of Abraham by Keturah, Eliphaz a Temanite of Esau, therefore that concludeth not that he descended of Nahor. 5. Nor yet do I think, that job was of the posterity of Esau, which is the common opinion of Chrysost. Augustine, Theodoret, and of the new writers, Mercer. Perer. with others. 1. For though the daughter of Edom be said to dwell in the land of Huz, jer. 4.21. because Edom had so far extended their habitation: yet they were two diverse and distinct countries in themselves, as may appear, jerem. 25.20, 21. where Huz and Edom are named asunder. 2. And what though Eliphaz one of jobs friends be a Temanite of Esau, so was Eli●u a Buzire of Nahor. 3. Neither is it like that Huz the son of Dishan the Horite, that dwelled in the land of Seir, before the Edomites, Genes. 36.28. gave that name unto jobs country, which is Tostatus opinion: but of the first Huz. of Aram, as is before said, was that country so called, jun. 4. I think it therefore more probable, that job came of Abraham by Keturah; as Bildad the Shuire was of Shuah Abraham's son by Keturah, whom with the rest job calleth his brethren: And these sons of Keturah, are said to be sent into the East country, Genes. 25.6. and job is said to be the greatest of all the men in the East, job. 1.3. Abraham also had a greater care to instruct his sons, and to command them after him to keep the way of the Lord, for which care the Lord himself commendeth him, Gen. 18.19. than either Nachor, or Esau had: and therefore it is not unlike but that jobs great knowledge was the fruits of Abraham's instruction propagated to his posterity. QUEST. XV. In what time job lived. COncerning the time wherein job lived. 1. He was neither so ancient as jacob, which seemeth to be the opinion of Philo who thinketh that Dinah Jacob's daughter was jobs wife: for Eliphaz the Temanite, of Teman, of Eliphaz, of Esau, the third from Esau, one of jobs friends, will make him after Jacob's time. 2. Neither was job in the time of Moses, which must be the opinion of Hierome, who maketh Eli●u to be Bala●m. 3. Much less lived he in the time of the judges, as Gregory thinketh: for at such time as job lived, who is commended for offering sacrifice, the sacrificing priesthood was not instituted. 4. Wherefore it is probable, that job lived in the time of the Israelites being in Egypt, after the death of joseph, before the birth of Moses, when Satan compassed the earth, and it was a rare thing to find a righteous man: for Moses is held to be the writer of the book of job: and as Eliphaz of Teman, of Eliphaz, of Esau, of Isaac, of Abraham, was the sixth from Abraham, so might job be in another line. QUEST. XVI. Of Baal-hanan the seventh king of Edom. Vers. 38. BA●l-hanan the son of Achbor, etc. In that the city or country of this Baal-hanan is not expressed, as of the rest. 1. Some think it is omitted, because he was of the same city, of the which was the king next before named. 2. Some, because he had many adversaries, and therefore had no certain place. 3. Some, as Ramban, that Hanan was his city, and so he is called, Baal-hanan, that is, Lord of Hanan. 4. But it may be, that he was not so famous as the rest, and therefore his city is not noted, Mercer. QUEST. XVII. Of Mehetabel the wife of Hadad. Vers. 39 MEhetabel the daughter of Matred, the daughter of Mezab●h▪ etc. 1. Some think that Matred was her father, Mezabah her mother. 2. Some, as R. Levi, will have her the natural daughter of Matred, and the adopted daughter of Mezabah. 3. Some think that Mezabah was the name of the place, otherwise called Medeba, or with Ptolemy, Medava, jun. but this seemeth to be somewhat coact and strained: that she should be called the daughter of such a city or town. 4. Therefore she is said to be the daughter of Matred her father, not mother; and daughter, that is, niece of her grandfather, as Aholibamah before is said to be the daughter of Anah, and daughter, that is, niece of Sibeon, Mercer. 5. Mezabah signifieth golden waters: it might be that he was enriched by such waters, where gold was gathered; Matred also is interpreted one that is diligent or conversant in his work: of the word tared, from whence some think the name Mithridates to be derived, Mehetabel, that is, doing well or giving unto God, of the same signification with the name Theodos●●, Mercer. QUEST. XVIII. Of the Dukes of Edom. Vers. 41. Duke Timna, etc. Duke Aholibamah. 1. As the principality of Edom began with Dukes, and rose to Kings: so it returneth to Dukes again, who did not one succeed another, as the Kings, but they were all rulers together, in diverse places of Edom, after the death of Hadad, in Moses time, 1 Chron. 1.51. 2. These are not here the names of women, as thinketh Aben Ezra, that first the Dukes are named that came of Timna, than those which came of Aholibamah; neither are they the names of men, jun. but rather of the places, called by the names of their first mothers, where these Dukes had their seat, Mercer. Muscul. 4. Places of Doctrine. 1. Doct. The prosperity of the wicked of short continuance. Vers. 32. THese are the Kings that reigned, etc. The wicked are soon raised to honour, and are quickly cast down again: as Esau's posterity was speedily advanced to a Kingdom, but it continued not long; Jacob's seed, though a long time kept under in affliction, yet at the last obtained a firm and permanent Kingdom: such is the condition of the elect; though of a long time their happiness appeareth not, yet when it breaketh forth, it hath a durable continuance; but the prosperity of the wicked soon fadeth away; therefore they are said to be set in flippery places, and they are as a dream when one awaketh, Psal. 73.18.20. Mercer. 2. Doct. Alteration of states in the hand of God. FUrther, whereas first the Horites dwelled in mount Seir, and had diverse Dukedoms and Principalities there: and after them the Edomites were first Dukes, than Kings, than Dukes again; we see that the alteration of states, transplanting and changing of Kingdoms, is in the Lord's hand; it is God that maketh low, and maketh high, Psal. 75.7. Muscul. 5. Places of Confutation. 1. Confut. Outward prosperity, no sure note of the Church. Vers. 32. THese are the Kings that reigned in Edom, etc. There were diverse Kings in Edom, before any reigned in Israel; yet was not Edom the Church of God, but Israel; prosperity then and outward glory is no sure note of the true Church, as the Papists make it, Luther. For then Moses would not have chosen to suffer affliction with the people of God, and have refused the glory, pomp and pleasure of Pharaohs Court, Heb. 11.25. 2. Confut. Against the jews, that Magdiel is not Rome. Vers. 43. Duke Magdiel: the Hebrews take this for Rome, because they think that the Romans came of the Idumeans; but they have no reason for it; spiritually indeed the Romanists, and all other enemies to the Church of God may be counted Idumeans; But otherwise there was no affinity between Rome and Idumea, being so far distant; Magdiel was a place in Edom, as Timna and Teman and the rest were; It signifieth, annuntians Deum, praising or confessing God; in which sense it were happy for Rome, now spiritual Babylon, if she could truly be called Magdiel. 6. Places of moral observation. 1. Observ. God blesseth the seed of the righteous, for their father's sakes. Vers. 15. THese were the Dukes of the sons of Esau, etc. As Ishmael was temporally blessed for Abraham's sake, so was Esau for isaack's sake: his posterity was renowned and honourable. Thus the Lord often vouchsafeth temporal and outward favours even to the degenerate seed, for their righteous forefather's sake: as the Lord would not take away the whole Kingdom from Rehoboam, that David still might have a light in Jerusalem, 1 King. 11.36. 2. Observ. The wicked void of natural affection. Vers. 20. THese are the sons of Seir the Horite, etc. Esau was by marriage allied to this Seir, for he married Aholibamah, nee●e to Sibeon the third son of Seir, Gen. 36.2.20. yet the children of Esau chased away the Horims, and destroyed them, and dwelled in their stead in mount Seir, Deut. 2.12. whereby it is evident that the wicked are void of natural affection, and that affinity is not much regarded among them, when they are bend upon their own preferment and commodity: as Laban pursued after jacob and his daughters, purposing to have done him some harm, but that the Lord stayed him, Gen. 31.29. THE SECOND BOOK OF THE SECOND TOME OR PART OF GENESIS: Containing the notable History of the life, acts, and virtues of honourable JOSEPH. HEB. 11.12. By faith, joseph, when he died, made mention of the departing of the children of Israel, and gave commandment of his bones. AMBROS. Lib. 1. Officior. cap. 17. joseph humilis fuit usque ad servitutem, verecundus usque ad fugam, patience usque ad carcerem, remissor injuriae usque ad remunerationem: joseph was humble even unto service, shamefast unto flight, patient unto prison, a remitter of wrongs unto reward. VERITAS ❀ FILIA ❀ TEMPORIS printer's or publisher's device LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and IONA● MAN. 163●▪ TO THE RIGHT HONOURABLE The L. Cecil, Viscount Cranborne, Earl of Salisbury, principal Secretary to his excellent Majesty, and Chancellor of the University of Cambridge, and of his Majesty's most honourable privy Council: Grace, mercy, and peace, from the Lord jesus. RIght Honourable, I present to your Honour, this last part of these my collections and Commentary upon Genesis: wherein to set forth unto us the worthy history of honourable joseph, his humiliation first, and then his exaltation, together with his patience, chastity, clemency, equity, with the rest of his Princely virtues: A fit precedent for all noble persons to follow, and a perfect pattern for men of honour and authority to look upon. joseph was famous and renowned for many noble virtues, but most especially for these four: his chastity in himself, piety toward God; fidelity to his Prince; clemency toward his brethren. First joseph is a rare example of chastity, who in his youthful years, being a poor stranger and a servant, enticed often and alured by promises, and that by no mean woman, but by his Lady the Mistress of the house, and not ignorant of the danger, which might befall him for his refusal, yet chose rather with his innocency to lie in chains of iron, than yielding to intemperancy to wear chains of gold: Gen. 39 ●. this was his godly resolution, when he was tempted, how can I do this great wickedness and so sin against God? for he did very well know, that he which violateth wedlock, doth sin against God the author thereof: wherefore the Apostle saith, Hebr. 13. ●. Ambr. lib. de joseph. c. 5. that the Lord will judge such himself: And Ambrose excellently concludeth this point concerning joseph, Magnus vir joseph, qui adamatus, non adamavit; rogatus, non acquievit; comprehensus, aufugit: joseph was a worthy man, who being loved, loved not again: being entreated, consented not: being laid hold on, stayed not. Secondly, Joseph's chastity is much more graced and commended by his piety: all his actions savour of godliness, and the fear of God as a sweet perfume doth give a pleasant scent to all his enterprises: before, when he was enticed, he had God in his mouth▪ when the two prisoners wanted an interpreter, he said unto them, are not interpretations of God? Gen. 40.8. when he stood before Pharaoh to interpret his dream, he gave the glory to God, without me shall God make answer for the wealth of Pharaoh, Gen. 41.16. when his children, Manasseh and Ephraim were borne, he remembered God: at the birth of the first he said, God hath made me to forget all my labour: and he called the second Ephraim, and said, God hath made me fruitful in the land of mine affliction, Genes. 41.50, 51. Afterward when joseph communed with his brethren, 〈◊〉 unknown, he could not conceal his religion; This do and live (saith he) for I fear God, Genes. 42.18. when he discovered himself to his brethren, he turneth himself unto God, saying, God did send me before for your preservation, Genes. ●5. 5. Th●● 〈◊〉 joseph did show himself twice noble indeed, by his unfeigned piety, and godly sincerity: Much like herein was devout Daniel, who being one of the three chief Governors of that great Monarchy of the Persians, did thrice every day upon his knees pray and praise his God, Dan. 6.10. Thus should all prudent Governors do, to honour him, by whom they are honoured, and to crave wisdom of the Author and Fountain of wisdom. Hierome giveth this counsel to a noble Matron: Cum claritate generis morum suavitate contendas, cum nobilitate corporis animi virtute nobilior proficias, magisque illa nobilitate glorieris, quae filios Dei, & cohaered●s Christi facit, etc. non est quod sibi quis de nobilitate generis blandiatur, si ex meliore parte famulus sit: Hieron. ad Demetriad. With the greatness of thy stock, strive by goodness of manners: together with nobleness of blood, increase in the true nobility of mind: count that the best nobility, which maketh us the sons of God, and fellow heirs with Christ: it availeth not to boast of highness of stock, if thou be abased in thy better part. Thirdly, joseph is famous for his faithful service toward his Prince, who when he had gathered up all the money, which was found in the land of Egypt and Canaan, for the corn which they bought, did not store it up for himself, but laid it up in Pharaohs treasury, Gen. 47.14. wherein josua well imitated him, who in the division of the land of promise to the Tribes, reserved no part for himself: but when they had made an end of dividing, than the children of Israel with one consent cast him out a lot amongst them, josua 19.49. joseph then thought not to enrich himself by his office, as many officers now adays, but he traveled more for the wealth of Pharaoh, than his own gain: in whom was not wanting that property which Moses father in law requireth in a Governor, to be a man hating covetousness, Exod. 18.21. which point is touched well by Ambrose: Ne praeeminentem virum thesauri possideant sui, & pecuniis serviat, Ambr. lib. ●. off●. c. 14. qui praeest liberis: That a great person should possess, rather than be possessed of his treasure, neither be commanded of money, who is a commander of men. Neither was joseph so devoted to his Prince's profit, that he neglected the poor commons, but was a father also unto them: that whereas he had bought themselves and their land for Pharaoh, he both releaseth them of their bondage, and taketh only the fifth part of the increase of their land, whereas the whole belonged to Pharaoh: and by this means, De utilitate nihil perdiderant, qui acquisierant perpetuitatem: ●elius fuit conferre aliquid de fructibus, quam to tu● de jure amittere, offic. 2.16. Non venditionem sui juris, sed redemptionem salutis pu●●ban●, ibid. as Ambrose saith, they lost nothing of their profit, that gained a perpetuity: for it was better to part with some of the fruits, than to forgo the whole. Such a prudent moderation well beseemeth wise Governors, to be such honourable mediators between Prince and people (wherein this kingdom, God be thanked, wanteth not examples) as that the royal dignity of the one may be preserved, the others poor estate pitied, that the people may say unto them, as the Egyptians did to joseph, Thou hast saved our lives: for as Amb. well saith, they thought it no sale of their right, but a safety of their estate. Lastly, joseph most wisely did temper severity and clemency, justice and mercy together: first he dealt roughly with his brethren, charged them to be spies, imprisoned them, caused Simeon to be bound, laid theft to their charge: but afterward he lovingly embraced them, wept over them, and was afoster father unto them: Greg. hom. 〈◊〉▪ in Ezechiel. O tormenta misericordiae! cruciat, & amat: O the torments of pity! he vexeth, and yet loveth them: So mercy and judgement tempered together, make a sweet harmony, Psal. 101.1. as David saith, I will sing mercy and judgement: such a song did joseph sing; Detersa est ir●, quae apparebat & non erat, ostensa est misericordia, quae erat, & non apparebat. Greg. ibid. His wrath assuaged, which appeared, and was not: his mercy prevailed, which was, and appeared not. So Magistrates do well sometime with joseph to use threats, and speak roughly, where is cause: but I well hope, that Joseph's ireful words, and pretended threatenings, will end toward his brethren, with merciful deeds, and extended embracings. We praise God for your Honour's merciful government: let them first taste of your mercy, that teach you to show mercy. The Egyptian priests under Pharaoh, by the hand of joseph, were maintained in the time of dearth: I doubt not but your Honour under our peerless Pharaoh, will do your best, that the Ministers of the Gospel be stored with maintenance, where they have it not, much more be suffered to enjoy that they have: joseph remitted his brethren's trespass, that had taken away his particoloured coat: and although some of our brethren would have certain ceremonies, which may seem as the coat of this Church) removed, yet Joseph's brotherly connivance may heal up that breach. Toleration and forbearance toward friends and brethren in such matters, may well beseem joseph: But your Honour's constant resolution (therein concurring with his excellent Majesty) against all toleration of contrary religion, or giving countenance to such, is most honourable, and joyous to all faithful hearts: If they differed from us only in some external rites, and were beside peaceable and profitable men, they might have some reason to desire and expect to be tolerated and borne with; according to that conclusion of the Toletane Council: Toletan. 5● can. 5. In una fide nihil officit Ecclesiae sanctae consuetudo diversa, etc. In the Church the unity of faith is not hindered by the diversity of rites. But seeing they descent from us in substantial and fundamental points of faith, and so are enemies to the Church, and depend upon a forreinen Prelate for their direction, and so are dangerous to the state, your Honour's resolution is most Christian, to show no connivance in this case, much less to give protection, but to use against such all providence and circumspection: for Christ and Belial, Dagon and the Ark, light and darkness cannot dwell together. God give your Honour courage, strength, and zeal, notwithstanding the malice and envy of idolatrous Romanists, to hold on this happy course, that with joseph, though archers shoot at you, your bow may abide strong, and the hands of your arms be strengthened by the hand of the mighty God of jacob. Gen. 49.24. Now lastly, I wish unto your Honour Joseph's portion, that according to his name, joseph of●asaph ●asaph, to add. first Joseph's virtues, than Joseph's honours, may be added unto you in this life, and his everlasting inheritance afterwards in the heavenly Canaan, through the great mercies of our gracious God, and infinite merits of our blessed Saviour Christ jesus, to whom be praise for ever. Your Honour's ready to be commanded in the Lord, Andrew Willet. CHAP. XXXVII. 1. The Method. FIrst, in this Chapter are set forth the causes of the envy and hatred of Jacob's sonne● against joseph. 1. His complaining of them to his father, vers. 2. 2. Jacob's extraordinary love and affection toward joseph, vers. 4. 3. His two dreams, of the sheaves, vers. 7, 8. of the stars, vers. 9, 10. whereby was prefigured his pre-eminence over his brethren. Secondly, the fruits and effects of their envy are declared, their hard dealing toward joseph, with the occasion thereof, and the sequel. 1. The occasion was ministered by occasion of Joseph's sending to his brethren by jacob, vers. 13. to 19 2. Their hard dealing appeareth, first in consulting to kill joseph, but that Reuben otherwise turned them, vers. 20, 21. secondly, in casting of him into a pit, while they themselves did eat and drink, not regarding the affliction of joseph, vers. 23. to 26. 3. In selling of him to the Madianites, at judah his motion, who sold him afterward to Potiphar. Thirdly, the sequel and issue is this: first, they dissemble with their father, making him believe, that joseph was torn of the wild beasts: then they are causes of Jacob's great sorrow and grief that mourned for his son, vers. 34, 35. 2. The diverse readings. v. 2. when joseph was sixteen year old. H. seventeen. caeter. H. cor. v. 2. he accused his brethren of a bad crime. H. joseph brought their accusation. C. evil saying or report. B.G. evil fame. T. dibbah, signifieth infamy, slander, reproach. diverse. sig. S. det. H. det. S. ad. H.c. H. alt. H. ad. S.c. T.c.r. v. 5. who hated him so much the more: all have but the Septuag. v. 13. Israel said to him. H. Israel said to joseph. caet. v. 14. and Israel said to him. S. and he said. caeter. v. 20. into an old pit. H. into one of these pits. caeter. v. 21. endeavoured to deliver him. H. delivered him out of their hands. caeter. v. 22. this he said to deliver him. H. that he might deliver. caet. v. 28. for twenty pieces of gold. S. twenty pieces of silver. caet. v. 36. to Potiphar, Pharaohs Eunuch. H.S.B.G. one of Pharaohs courtiers. T. Princes. C.P. saras, a Prince, an Eunuch: it is like he was not an Eunuch being married. Pharaohs chief cook. S. chief captain. C.H. chief steward. B.G. master of his guard. T.r. T. chief of his slaughter men. P. tabach, signifieth to kill, to put to death. 3. The explanation of doubtful questions. QUEST. I. What generations Moses here meaneth. Vers. 2. THese are the generations, etc. 1. Some by generations expound the events, and things that happened to jacob and his posterity: sic Vatab: but the word toldoth will not fitly bear that sense. 2. Some refer these generations to joseph, as the principal among Jacob's sons, in whom the image of Jacob's inward virtues and outward countenance did more appear, than in any of the rest, Rupert. but then he would have said, generation, not generations, in the plural. 3. Others, as Ramban, Cajetan, send us to the 46. chapter following, wherein Jacob's posterity is rehearsed and numbered: and understand those generations here to be spoken of: but that genealogy following ten chapters after, cannot conveniently have dependence of this place. 4. Therefore, I think rather, that we are to look to the 35. chapter, where in the end Jacob's twelve sons are rehearsed: and then (a brief catalogue of Esau's offspring coming between) the story returneth to jacob and his generations: jun. Among the which Moses insisteth upon joseph, as the most worthy. QUEST. II. joseph sold into Egypt while Isaac was alive. Vers. 2. WHen joseph was 17. year old, etc. 1. Whereas the death of Isaac is mentioned before, c. 35. when he was 180. year old, and jacob 120. who was but 60. year younger than Isaac: this story of Joseph's selling into Egypt when he was but 17. year old, must needs go before isaack's death, 12. or 13. year: for if jacob, when joseph was 39 that is, 30. year old when he stood before Pharaoh, and nine year more, that is counting 7. years of plenty, and two of famine, if jacob were then 130. Gen. 47.9. then at Joseph's seventeen, jacob exceeded not 108. years: But he was 120. when Isaac died, and then was joseph 31. year old or there about. 2. Now where it is added, being yet a child: Why joseph is said to be a child, his years being expressed before. 1. Neither need we with Ramban to transpose the word, and join it with his years: and read thus, when joseph was a child of 17. years: for the order of the text will not bear it to be so transposed. 2. Neither is that the best reading to say, and the child was with the sons of Bilha, etc. a● B.G. do read: but with a parenthesis thus (being yet a child.) 3. which is added, not to signify his age expressed before: nor yet that he was as a servant and minister to his father and brethren, as the word ●●guar sometime signifieth: as josua is called puer Mosis, Moses boy, jun. but to declare the simplicity of his mind, that he did not of malice accuse his brethren, Mercer. and the purity of his affection, that at those years could not abide sin, Rupert. and cruelty of his brethren, that dealt so hardly with him being a child, Chrysost. And beside, his age is mentioned, to show how long a time joseph continued in miserable captivity: full 14. years, from 17. till he was 30. for so old he was when he stood before Pharaoh, Per●● QUEST. III. Why joseph keepeth with the sons of the handmaids. Vers. 2. WIth the sons of Zilphah and of Bilhah. joseph keepeth sheep with the sons of Jacob's concubines, rather than the other. 1. Not because as Rasi thinketh, the sons of Leah despised the sons of the handmaids, and therefore joseph joineth himself unto them, not scorning them: for then these sons of the handmaids would have been the readiest to have delivered joseph: whereas Reuben and judah the sons of Leah were his best friends. 2. Therefore jacob committeth joseph to their custody, because the other brethren of Leah could not well brook the sons of Rachel, whom jacob loved better than their mother, Ramban. and beside Rachel being dead, joseph was as Bilhas' son, and her children were as Rachel's, and so brethren to joseph, as both by father and mother's side, Muscul. he kept company also with Zilphas sons, because it seemeth the sons of the handmaids sorted together. QUEST. FOUR What sin it was whereof joseph accused his brethren to his father. ANd joseph brought to their father their evil saying. 1. The other brethren accused not joseph to thei● father, as the Septuagint in some translations read: but joseph accused them, whereupon they hated him. 2. Neither did joseph only complain of the handmaid's sons, as Cajetan. though it may be thought that their servile nature was most prone to evil, but of the rest also, for they all hated him, jun. 3. That which he complained of was not, 1. Either any wrong done to himself, as Vatablus. 2. Not of any particular sin, as the Latin translator readeth: as either of the sin of Sodomitry, as Rupertus. 3. Or of the incest of Reuben, as gloss. interlinear. for Reuben afterward was Joseph's best friend. 4. Or of that horrible sin of bestial copulation, as Tostat. Thom. it is not like that Jacob's sons, though licentious enough, were so filthily given. 5. Or that they did eat raw flesh, contrary to the precept of Noah, as the Hebrews. 6. But I rather think, that he brought to jacob their evil fame, or report, as the word signifieth: that is, complained generally of their evil life, for the which they were infamous: as either their contention among themselves, or defiling themselves with the daughters of the heathen, or such like, Mercer. Perer. QUEST. V. Whether joseph did well in accusing his brethren to their father. NOw, lest joseph might be thought to have dealt uncharitably with his brethren, in accusing them to his father: for this is one of the titles given unto Satan, who is called an accuser of the brethren, Apocal. 12. 1. It is to be considered, that joseph might first privately admonish them, before he told his father, although it be not in the scripture directly expressed, Tostat. 2. Or it may seem, that praemoniti● non fuit necessaria, cum crimen esset publicum: admonition was not necessary, where the crime wa● public, Thom. 3. Or joseph did perceive that his admonition would not prevail, but that they would have hated him the more: as the wise man saith, Reproove a scor●er, and he will hate thee, Prov. 9 and in this case one may forbear private admonition, as Augustine well noteth: Si vel opportuni●s ●●mpus querit, In what cases pri●ate admonition is not necessary before public accusation. vel metuit ●e deteriores efficiantur, if either he watch a fitter time, or be afraid they should wax worse, in such cases to refrain, and not for fear of displeasure, or any temporal loss, it is, consilium charitatis, a charitable consideration. 4. It may be observed, that joseph did not publish or divulgate abroad to every one his brethren's sins, but only informed his father: for otherwise, as Augustine, Si coram omnibus ●is arguere, non eris corrept●r, sed proditor, etc. If thou wilt reproove before all what th●● knowest by thy brother, thou shalt not be a reproover, but a betrayer, s●r. 16. de verb. domin. 5. joseph did not accuse his brethren of a malicious mind, being yet in a manner but a child, but of a desire to have them amended: for, as Augustine saith, Debemu● amando corripere, non nocendi ●viditute, s●d study c●rrig●ndi, We must reproove in lov●, not in a desire to hurt, but a study to correct. QUEST. VI Whether jacob loved joseph chiefly because he was borne in his old age. Vers. 3. ISrael loved joseph, because he was the son of his old age. 1. We need not with Rupertus, to understand this mystically, by Israel's old age, his perfection of virtue, and that therefore he loved joseph best, because he did imitate his father's virtue. 2. Nor yet with Onkel●s, and Paul. Burgens. do we refer it to joseph, that he was the child of old age, that is, a wise, sober, and grave child, for this is coact and strained. 3. But indeed jacob loved him, because he had him in his old age, being then 91. year old, when joseph was borne: Benjamin was younger than joseph, but then not above four or five years old, and therefore not so capable of his father's love, as joseph, who began now to show his virtue and good disposition: the rest also of Jacob's sons were borne in his old age, all within the compass of seven years▪ and he was 84. year old when he began to have children ● yet joseph was the youngest of them, and the first borne of his beloved Rachel; much desired and longed for on both sides before he was borne, and therefore best beloved when he came. 4. Now the reason's why children borne in old age are best beloved of their parents, are these. 1. Because they are the last borne, Why parent▪ lo●●●heir youngest children best. and the aged parents look for none after-sembling his mother Rachel. josephus: his heroical and princely mind, which appeared in his dreams, a ward, Phil. 2. And are most likely to be the longest livers, and so to continue their father's name, Cajetan. 3. Or for that the aged parents are delighted with the prattling and sport of young children, Oleaster. 4. Or they are always at hand, and in their father's eye, Ramban. 5. Or the parents do it in wisdom, to make most of the youngest, because they are least able to shift for themselves. Other causes there might be of Jacob's affection to joseph: as the comeliness of his body resembling his mother Rachel, josephus: his heroical and princely mind, which appeared in his dreams, a prophecy of his honourable estate afterward; Philo. His virtuous and godly disposition: but these causes are concealed, lest they might have increased the envy of his brethren, Chrysost. QUEST. VII. Of Joseph's particoloured coat. Vers. 3. HE made him a coat of diverse colours: the word is, passim, pieces: 1. Some do read, a side gown or coat, as Aquila, and Gregory doth thereby understand his constancy and perseverance. 2. Some read, tunicam manicatam, a sleeved coat, Symmach: but the word will bear neither of these interpretations. 3. Neither yet was it made of diverse kinds of threads, for that was forbidden by the law, Levit. 19.19. whereas in David's time, Thamar did wear such a garment, of the same name, passim. 4. Neither yet was it a white silk garment representing the Priesthood, as some think. 5. Nor yet of diverse pieces put together, for that had been no such precious garment. 6. But it was a coat of diverse colours, as the Septuag. translate, poik●lon, which seemed as though it had been of diverse parts and pieces, Mercer. jun. QUEST. VIII. The difference between envy and hatred. Vers. 4. THey hated him. 1. There is great difference between hatred and envy: 1. Men are hated for evil: they are envied for some good thing, as prosperity, riches, wisdom: 2. Hatred is of some particular matter, envy hath a general object, for any thing that happeneth well to a man. 3. Hatred may sometime be just, as to hate the wicked; envy is never just. 4. Hatred may be conceived against bruit beasts, as a man hateth a serpent or a toad, but envy is only against men. 5. Envy ceaseth when men from a prosperous state fall into misery, but even men in misery may be hated. 6. Hatred is, where we have received hurt, but they are often envied of some, whom they never hurt. 7. Whom men hate, they will harm, if they can: but sometime a man's gifts are envied, against whom no hurt is intended. 2. Beside these differences between envy and hatred, envy hath these peculiar properties. 1. Envy rejoiceth in another man's fall. 2. He that is envied many times fareth the better, as joseph did. 3. An envious man hunteth himself most, and him nothing that is envied. 4. An envious man dissembleth in his outward behaviour, making outwardly a show of friendship, bearing malice in his heart: such was Ioa● toward Abner, while he embraced him with the one hand, he killed him with the other. 5. An envious man, as Gregory noteth, showeth himself to be of a base mind: for in that he envieth another, he bewrayeth his own wants, not having that which he envieth in another. 3. The remedy against this devouring sin of envy, Basil prescribeth, Si nihil rer●m human●rum magnum, aut vehementer expet●●dum putemus: The remedy▪ against envy. to think no humane thing to be of any great reckoning, or much to be desired▪ and then shall we neither envy the rich for his riches, nor the honourable person for his honour, nor any other for any worldly gift. Again, the wise man saith, Ne comedas cum homine invido, eat not with an envious man, or a man that hath an evil eye, Prov. 23.6. lest that by conversing with such, we learn of their qualities, Perer. QUEST. IX. Of Joseph's dream, why doubled. Vers. 6. Hear the dream which I have dreamt, etc. 1. joseph hath two dreams showed him, both tending to the same end, to declare the certainty of his exaltation above his brethren: as joseph afterward saith to Pharaoh, that had two dreams likewise, foreshowing the same thing, Gen. 41.32. The dream was doubled the second time to Pharaoh, because the thing is established with God. 2. josephus is deceived, that ●aith, Joseph's brethren found no fault at the telling of the first dream, whereas the text is otherwise: they said nothing at the rehearsing of the second, referring it to the judgement of their father, to whom joseph told it again, whom his father rebuked in the presence of their brethren, and therefore they spared their reprehension, or Moses thought good to omit it, Mercer. 3. Some do apply those parables to Christ, making him the sheaf of corn, to whom all the Patriarches and Prophets do stoop, Rupert. some also further make joseph a type of Christ: joseph, wherein a type of Christ. 1. In that he uttered dreams, as the other parables. 2. Christ spoke of his exaltation, as joseph of his. 3. Christ was hated for his parables, ●s joseph for his dreams, Perer. QUEST. X. Of the diverse kinds of dreams. FUrther it is to be considered, that dreams are diverse ways caused. 1. Some dreams arise of the fullness of the belly and excess of drink, such are the dreams of Epicures and drunken persons. 2. Some come of emptiness and want: as when an hungry or thirsty man dreameth of meat or drink, Isay 29.8. 3. Some are wrought by the illusion of Satan. 4. Some partly by the illusion of Satan, partly by man's own imagination, Eccles. 5.3. A dream cometh by the multitude of business. 5. Some dreams are sent by divine revelation: such were those of joseph. 6. Some proceed partly of our own serious cogitation, partly of divine revelation: such were Nebuchadnezars' dreams: as Daniel saith to him: O king, when th●● wast in thy bed, thoughts came upon thee, etc. Dan. 2.29. Perer. ex Gregor. QUEST. XI. joseph not worthy of rebuke. Vers. 10. HIs father rebuked him, etc. 1. joseph did herein nothing worthy of reprehension the neither told these dreams of any vanity of mind, nor of childish simplicity, but as the dreams were revealed of God, How jacob rebuked joseph. so he moved joseph to declare them. 2. jacob did not herein dissemble in seeming to rebuke joseph for the contentment of his brethren. jun. Calvin. but he did indeed rebuke joseph, as not yet perceiving the mystery of these dreams, yet presently came to himself, and considered more deeply of them, as it followeth, vers. 11. His father noted that saying, Mercer. QUEST. XII. How Joseph's mother being dead, is said to fall down unto him. Vers. 10. SHall, and thy mother, and thy brethren, come indeed and fall on the ground? etc. 1. Neither is it like, that Rachel Joseph's mother was alive at this time, as thinketh Oleaster, Cajetane● for Rachel was dead before jacob came to Hebron, and as yet while Rachel lived Benjamin was not borne, of whom she died in travail: so that then there could not be an eleven brethren beside joseph, which are signified by the eleven stars. 2. Neither was this fulfilled in josua, who was of the tribe of Ephraim of joseph, to whom indeed the Sun obeyed by standing still, as some Hebrews: for jacob understandeth not the Sun literally, but figuratively of himself: and so joseph also aplieth these dreams to himself and his brethren, Genes. 42.9. 3. Neither yet is it so fit to understand Bilh● Rachel's maid, who was Joseph's reputed mother. Ramban thinketh it improper, that a concubine should be resembled to the moon. 4. And it is more unfit with Rupertus, to drive this story to an allegory, that by the Sun we should understand the Saints in heaven, and by the Moon the military Church in earth, that all bow unto Christ prefigured in joseph. 5. Neither doth jacob speak ironically, hereby showing the vanity of Joseph's dream, as though his mother should be fetched out of her grave, to do him homage, as Lyran. Perer. for jacob himself noted these things, and held the dreams not as vain, but as serious matters. 6. Wherefore the name of mother, is to be understood of her which was then mother of the family, whether Leah or any of the other then living, Mercer. QUEST. XIII. How jacob and Joseph's mother did obeisance to joseph in Egypt. BUt a further question here ariseth, how this was fulfilled, that Joseph's father and mother reverenced joseph. 1. For jacob, the case is plain: not that he personally worshipped joseph, as some do expound that place, Genes. 47.31. He worshipped toward the bed's head: for jacob there did not worship joseph, but praised God: nor yet did jacob then only reverence joseph, when he sent presents unto him as unknown by his sons into Egypt. Per. but jacob did reverence joseph not in bowing or humbling himself unto him, but in acknowledging and reverencing in him that high place, to the which the Lord had called him. 2. Joseph's mother is said to reverence him, not only because he was of her posterity in Benjamin honoured: or in respect of the possibility or likelihood, that even his mother, if she had been in Egypt, as his brethren were, before joseph had descried himself, might have fallen down before him: it is not unlike, but that either Leah or some other, that was the mother of the family, went down into Egypt with jacob, though it be not expressed, because the women in that account are not numbered, and so together with the rest might do obeisance to joseph. QUEST. XIV. Of Sechem, where Jacob's sons kept their sheep. Vers. 12. THey went to keep their father's sheep in Shechem. 1. This was not another Shechem beside that City which Simeon and Levi put to the sword, as some Hebrews think: for though it be a good space distant from Hebron, they might range thither, to find out pasture for their cattle, as Laban and jacob kept their flocks three days journey asunder: neither need they to be afraid of the inhabitants, because of the blood shed in that place, seeing that Shechem was now become Jacob's possession, and the fear of him fell upon the cities round about. 2. This Shechem was a notorious place, for diverse accidents there done: in this place Simeon and Levi committed that bloody exploit: there joseph was sold, there jeroboam divided the kingdom, 1 King. 13.25. in Dothan, not far from thence, the Prophet Elizeus was, when the king of Aram sent a great host to take him, 2 King. 6.13. 3. It is evident by this place, that Salem is not a proper name of a place, and the same with Shechem, as some do read, Gen. 33.18. for here jacob sendeth joseph to Sechem, to see if they were shelem, in safety, or in peace. QUEST. XV. What man it was that did meet joseph being out of his way. Vers. 17. THe man said, they are departed hence, etc. 1. This was a man, and not the Angel Gabriel, as the Hebrews imagine: for it appeareth he was one that knew his brethren, and was present, when he heard them say, they would go to Dothan. 2. Neither need we curiously with the Hebrews, to refer this their departure to the inward disposition of their mind, that they were departed from all brotherly affection toward joseph: the words are plain enough, that he meaneth their changing of place, Mercer. QUEST. XVI. Why they call joseph dreamer. Vers. 19 BEhold this dreamer cometh. The Word is Lord or master of dreams. 1. They either so call him, because dreams were usual with joseph, Mercer. 2. Or for that, as the property of envious men is, they do aggravate the matter beyond the truth, and make it more than it is, Thom. Anglic. 3. Or they so called him, as the author and inventor of dreams, Vatab. 4. As also in respect of the matter, or object of the dreams, which made joseph Lord over his brethren, jun. QUEST. XVII. Of the consultation of Joseph's brethren to kill him. Vers. 20. COme let us kill him, etc. 1. The Hebrews imagine, that they had purposed to destroy him, while he was a far off, by setting dogs upon him to worry him: but it seemeth that this was their first consultation, to kill him, and to cast him into a pit, Mercer. 2. Their excuse was ready to say some evil beast had devoured him, for that country abounded with wild beasts, as Lions, 1 King 13. the man of judah was slain by a lion; and bears, 2 King. 2.42. children that railed upon the Prophet were rend asunder of them. 3. Herein, as Prosper well noteth, the patriarchs conspiring Joseph's death, were a figure of the jews that took counsel to put our blessed Saviour to death. 4. But although they herein sustained the person of the jews in figure, they are not excused from sin, as Ambrose seemeth to insinuate; Subierunt personam peccatoris populi, ut gratiam acciperent Redemptoris; certe culpam abolevi-gra●ia, etc. They did bear the person of the sinful people, to receive the grace of the Redeemer; certainly grace hath blotted out the fault: their fault was no doubt remitted, but first we must yield the same to have been committed. QUEST. XVIII. Of Rubens counsel for the delivering of joseph. Vers. 21. But Reuben, when he heard it, etc. 1. Reuben is said to have delivered joseph, because by his counsel he hindered the purpose of his brethren that would have killed him, jun. 2. josephus setteth down diverse reasons, which Reuben should use to dissuade his brethren from this bloody enterprise: 1. In respect of God, from whom nothing could be hid. 2. In regard of their father, whose great grief and sorrow by this means should be procured. 3. And concerning joseph, that they should consider he was but a child, and therefore to be pitied: he was their brother, and therefore to be spared. 4. And for themselves▪ to remember what a great sin they should commit in shedding innocent blood: and that only envy toward their brother, was the beginning of this mischief intended, ex Perer. 3. It is like that Reuben might use other persuasions: but Moses only expresseth that principal reason, that they should not shed blood: whereof the Lord gave an express law to Noah, after the flood, Mercer. 4. Herein appeareth the hypocrisy of the rest, that thought they were free from blood, if they did not shed it with their own hand, though they otherwise caused Joseph's death, as by starving or pining him in a pit, which was far worse than if they had presently killed him: and hereupon Ramban untruly noteth, that he sinneth not so grievously, which procureth another's death, as he which with his own hands sheddeth his blood. 5. Reuben in giving this advice, to let down joseph into a pit, had no purpose that there he should die, but as the text is, to deliver him to his father: by this means he might think to be reconciled to his father, whom he had before offended by his incest, Calvin. The Hebrews think, that for this compassion of Reuben he deserved afterward to have a Prophet of his tribe, namely Hosea: and to have one of the cities of refuge in his lot and division, Mercer. QUEST. XIX. Of Joseph's particoloured coat which his brethren spoilt him of. Vers. 23. THey stripped joseph out of his coat, etc. 1. They neither left him naked, as Aben Ezra thinketh. 2. Neither did they take away from him two coats, as Lyranus. 3. Neither is it certain, whether our Saviour Christ's coat were like unto Joseph's. 4. They took from him this particoloured coat, which was his upper garment, not so much for desire they had to the garment: but because it was a token of his father's love, Mercer. As also with an intent to show it to their father, thereby to colour and conceal their fact, vers. 32. jun. QUEST. XX. Of Joseph's letting down into the pit. Vers. 24. THey cast him into a pit, etc. 1. It seemeth it was an old broken pit: for there was no water in it: such as jeremy speaketh of, alluding to the fashion of that country: they have digged them pits, broken pits that can hold no water, jer. 2.13. 2. It is not like, as R. Solomon conjectureth, that this pit was full of serpents and scorpions: for then, as Ramban noteth, they must needs have acknowledged a miracle in the preservation of joseph among serpents: as of Daniel among the lions. 3. It may be, though no water were in the pit, yet it was full of mire, such as jeremy was let down into, jerem. 38. Perer. QUEST. XXI. Of the spices and balm which the Ismaelites carried. Vers. 25. LAden with spicery, balm, and myrrh. 1. The word necheth, is the same which the Arabians call Nuketa, that is, spices, sweet drugs: yet elsewhere it is taken generally for precious things: as 2 King. 20.13. Hezekiah showed to the king of Babylon's servants, his house Nechothe, of precious things, Oleaster, jun. though Mercerus interpret it, Domum aromatum; House of spices. 2. The word tseri is not wax or rosin, as Oleaster, although the Latin word cera, and rasina, and the Greek word rheténe, (the letters somewhat transposed) come somewhat near the sound of the Hebrew word: but it is better interpreted balm, as jun. whereof there is great store in Gilead, jerem. 8.22. rosin was neither so rich a merchandise to be transported so far, nor so precious for curing of diseases; as the Prophet there noteth. 3. The last kind of merchandise is called Lot, which cannot signify the Chessenut, as derived from the root Lut, which signifieth to wrap in, or cover, as Oleaster; for this had been no such precious merchandise to carry so far: and Exod. 30. it is reckoned among the sweet spices whereof the perfume there prescribed was made: but it is better translated laudanum, jun. which cometh somewhat near the Hebrew word: the Chalde and Septuagint read stacte, which is the same that laudanum, the gum of the myrrh or Cypress tree. QUEST. XXII. Why the Ismaelites are also called Midianites. Vers. 28. SOld joseph to the Ismaelites: Which are also called Midianites, vers. 28. and Medanites, vers. 36. which were three diverse people, the first of Ishmael Abraham's son by Agar, the second of Midian by Keturah, the third of Medan Abraham's son by Keturah also: these three are indifferently taken for the same people in this place. 1. Not for that they were distinct Nations, but grew to be one people, as Augustine. 2. Or because they all came of Abraham, and had the same father, Thom. Anglic. 3. Or because Agar and Keturah are supposed to be the same, Histor. Scholast. which is an untrue surmise. 4. Neither are we to imagine with some, that joseph was thrice sold, first to the Ismaelites, then to the Midianites, and lastly to Potiphar, as Rasi: for vers. 28. at the same instant joseph was sold both to the Ismaelites and Madianites. 5. Wherefore these merchants are named as well Midianites as Ismaelites, both because they did traffic together, and the company consisted of both sorts, Mercer. as also because the Ismaelites and Midianites dwelled in one Country of Arabia together: and therefore Oukelos readeth, vers. 25. for Ismaelites, Arabians: and for this cause the Kings of Midian are called Ismaelites, jud. 8.24, 26. because of their cohabitation together, jun. QUEST. XXIII. Of the price which joseph was sold for. FOr twenty pieces of silver, etc. These were twenty sicles of silver, which are in value 23. s. 4. d. starling: for every common sickle weigheth two drachmas, that is ● 4. d. starling: the fourth part of an ounce: so that four sicles make a dolor, jun. 1. Wherefore it was neither so small a sum, as Bahai ghesseth, who would have these to be twenty denarii, which make but five sicles: 2. Nor so much as josephus reckoneth, who would have joseph sold for 20. min●●, pounds: every mina or pound weighing 100 drachmas, that is, 58. s. 4. d. starling. 3. The Septuagint also are deceived, that for pieces of silver read pieces of gold: 4. Neither was joseph sold for 30. silverlings, as some translations did read in Augustine's time: because they would make the type & body, the selling of joseph and of Christ to agree in the sum, who was sold for 30. pence: but it is not necessary that the type should be answerable in every particular circumstance. 5. The Hebrews think that the ordinary price of servants was 30. sicles, but that they abated ten because they sold joseph in secret: but it appeareth otherwise in the law: where the price of redemption of the male from five years to twenty, is twenty shekels, Levit. 27.5. But in this place they had no respect to any custom or law, but according to their number they set the price of 20. shekels, for every one of them, which were ten in all, two shekels: for Benjamin was very young, not above four or five year old, and could not give consent: and Reuben afterward gave consent unto them, Mercer. QUEST. XXIV. Of the counsel of judah to sell joseph into captivity. Vers. 26. IVdah said, what availeth it if we slay, though we keep his blood secret, etc. 1. They were resolved already not to lay violent hands themselves upon joseph, but to suffer him to perish in the pit, and yet judah so accounteth of it as if they should slay him themselves. 2. judah was moved by the spirit of God to deliver joseph from this second death: yet he showeth his hatred, in that he giveth counsel to make a bondslave of him, which was a bad as death. 3. judah by this means thinketh to avoid three inconveniences, first the shedding of his blood; secondly, to take him from his father who was so affected toward him; thirdly, to prevent the honour which joseph dreamt of. 4. The Hebrews think, that for this compassion in judah, afterward Daniel of that tribe, was delivered from the Lions: but it is certain, that upon this occasion of selling joseph into captivity, the Israelites afterwards went down into Egypt, and were afflicted with a long and hard bondage. 5. In the mean time while they were making their bargain, joseph did entreat his brethren with many prayers and tears, Gen. 42.22. but they would not hear him, Mercerus. QUEST. Where Reuben was when joseph was sold. Vers. 29. RVben returned to the pit. 1. Reuben was absent when joseph was sold: some think, to minister to his father according to his course: some, to mourn alone by himself for the sin committed with his father's concubine: But it is most like that he went about some other way to the pit to have taken joseph thence secretly, and therefore josephus thinketh that Reuben came thither in the night, Mercer. 2. Philo thinketh that after Reuben understood that his brethren had sold joseph, he utterly misliked it, making them worse than thiefs; for they prey upon strangers, but these upon their own brother, lib. de Ios●ph. but it is more like that Reuben did rest satisfied after he understood that they had not killed him; and consented unto them, Mercer. 3. Before he knew what was done he cried out, Whither shall I go? both because he was the firstborn, and therefore should be most blamed for the loss of joseph, Muscul. as also for that he had so lately offended his father before for his incestuous act, jun. QUEST. XXVI. Of the sprinkling of Joseph's coat with blood, and the deceiving of jacob. Vers. 31. THey took Joseph's coat, and killed a kid, etc. josephus in error. 1. josephus thinketh that they brought Joseph's coat themselves, but the text is otherwise, vers. 32. they sent it: but josephus ghesseth right, that they sent the coat rend and torn, as though indeed some wild beast had devoured joseph: and they dipped it in a kids blood, which (they say) is most like unto man's blood. 2. josephus also is deceived in that he thinketh that jacob had some knowledge before of Joseph's captivity, but now changeth his mind, thinking surely that joseph was devoured: for from whence could jacob have any knowledge what was befallen joseph, but by his brethren, who were sure to keep it secret from their father, ex Perer. 3. Rupertus hath also a strange opinion, that jacob was not so simple when he saw the bloody coat, to think that a beast had devoured every part of joseph, nothing to remain but his coat: but that he did surmise that his brethren had killed him: but durst not tell his sons of it, because he saw them so maliciously bend: for jacob showeth the contrary by his own words, that he gave credit to their report, that an evil beast indeed had spoiled joseph, vers. 33. and if jacob had so thought, he would not have spared by his fatherly authority to rebuke his sons to bring them to repentance. 4. It is like that afterward when it was known to jacob that joseph lived, that his brethren confessed the truth to their father and acknowledged their fault, but that jacob seeing how God had turned Joseph's captivity to the good of them all, therein considering God's providence, spared to rebuke them: as joseph upon the same reason did forbear his brethren, Gen. 45.7. 5. Simeon and Levi, as they were most cruelly given, The judgement of Simeon and Levi. as it appeareth by the destruction of the Sich●mites, are thought to have been the principal actors against joseph: which may be the cause that afterward Simeon was bound by Joseph's commandment: so the Hebrews think that judas that betrayed Christ was of the tribe of Simeon, as the Priests and Scribes were of Levi that put him to death. And as judah here might have counsel to deceive jacob with the blood of a kid, so he himself was deceived of Thamar about a kid, Mercer. QUEST. XXVII. The greatness of Jacob's sorrow for joseph. Vers. 34. HE sorrowed for his son a long season, etc. Many things increased the sorrow of jacob for his son joseph. 1. Because he imagined that joseph was devoured of some beast: Ne frustum quidem superest, quod sepulchro inf●ratur; There was no part of him left to be committed to burial. 2. The very sight of the torn and bloody garment did augment his grief: as the very sight of Caesar's garment wherein he was killed, moved the people to be revenged upon those that murdered him: and julia the wife of Pompey when she saw his garment sprinkled with blood, at the sight thereof swooned away and died, Perer. ex Dion. 3. jacob continued twenty two or twenty three years mourning and lamenting for joseph: for now he was seventeen year old, but when jacob heard tell that he was living in Egypt he was 39 year old: for he was 30. years of age when he stood before Pharaoh, and after that seven years of plenty were passed, and two years of famine. 4. This extremity of grief caused jacob outwardly to testify the same: first, by the renting of his clothes, which afterward did grow into use and custom, to show the great sorrow and indignation of mind: as Caleb and josua rend their clothes, Numb. 14.6. when they heard the murmuring of the people: and Paul and Barnabas when the people would have offered sacrifice unto them, Perer. Secondly, jacob putteth on sackcloth, which was a ceremony used in the East Countries to testify their humility, as Benhadads' servants presented themselves before the King of Israel with sackcloth about their loins, and ropes about their necks, suing for pardon, 1 King. 20. Perer. QUEST. XXVIII. Who were those sons and daughters that comforted jacob. Vers. 35. THen all his sons and daughters rose up, etc. 1. These were not properly jacobs daughters, as the Hebrews imagine, that with every son jacob had a daughter borne, which they afterward married: for such marriages, the world being now multiplied, were not in use among the faithful, Mercer. 2. Neither could Jacob's sons, (the eldest not exceeding twenty four or twenty five years, not above seven years elder than joseph) have daughters of that age able to comfort their father, as Musculus thinketh: they were therefore Jacob's sons wives that were his daughters in law. 3. Neither did jacob refuse to be comforted, because as the Hebrews think, where we know certainly of the death of our friend we cease mourning, but not where it is uncertain whether they be dead or no: for jacob did persuade himself here that some wild beast had devoured joseph: but the greatness of his grief would admit no consolation, Mercer. 4. We see the hard and cruel hearts of Jacob's sons, that willingly did suffer their father to continue in this grief; and that with feigned words they seemed to comfort him, concealing the truth, Luther. 5. So it is added, his father wept for him; not Isaac, who indeed was yet living, as some think, Aben Ezra, jun. But jacob mourned for joseph, his brethren mourned not, but the father sorroweth for his son, Muscul. QUEST. XXIX. Potiphar how he is said to be an Eunuch. Vers. 36. TO Potiphar an Eunuch of Pharaohs. 1. This Potiphar was not indeed an Eunuch or gelded man, as the Septuag. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he had a wife, and a daughter married afterward to joseph. 2. Neither for the same cause can that conceit of R. David have any likelihood, that Potiphar was an Eunuch in part, as retaining still the nerve or sinew, though not the other instruments of generation. 3. Neither is there any ground of that tradition of the Hebrews, that God caused Potiphars' privy parts to wither and dry up, because he thought to abuse fair joseph to his filthy lust. 4. But whereas eunuchs were at the first used by Kings and Princes to wait upon their Queens, Esther 2.14. and so were as the Chamberlains, and near unto their persons, as Harbonah was to King Assuerus, Esther 7.9. Hence the name of Eunuch was taken generally to signify a Courtier, Prince, or great man toward the King: as the word is used, 2 King. 8.6. The King commanded an Eunuch, or one of his Princes, to restore unto the Shunamite her lands: and in this sense is Potiphar called an Eunuch, that is, one of Pharaos' princes or courtiers, as the word Saras signifieth, sic Chal. Mercer. jun. with others. QUEST. XXX. What officer Potiphar was to Pharaoh. Pharaos' chief Steward or master of the guard. 1. For we neither read with the Septuag. Pharaos' chief cook, although the word tabach be sometime used in that sense, 1 Sam. 9.23. which reading josephus, Philo, and Ambrose follow. 2. Neither yet was he Pharaos' chief steward as some read, B.G. 3. Nor the chief captain of his soldiers, as both the Chalde and Hierome translate. 4. But seeing the word tabach signifieth to kill, and so the word is indifferently applied both to Cooks and Butchers that are the slaughter men of beasts, and to soldiers that kill men in battle, and executioners that put men to death that are condemned by the law: It appeareth that this Potiphar had the chief charge of those that were adjudged to imprisonment or death, as Pharaos' two officers, his chief Baker and Butler were committed to his charge, Gen. 40.3. and so may be well thought to be the chief Marshal or Captain of the Guard unto Pharaoh, junius, Mercerus. 4. Places of Doctrine. 1. Doct. The father is as the Sun, and chief in the house. Vers. 9 THe Sun, Moon, and Stars did reverence unto me, etc. joseph by the Sun and Moon understandeth his father and mother. The father then of the house by God's ordinance as the Sun, from whom the wife as the Moon, the children as Stars must receive their light and direction in every family, Muscul. for the Apostle saith concerning wives, If they will learn any thing, let them ask of their husbands at home, 1 Cor. 14.35. and concerning the rest the same Apostle saith, Having children under obedience, with all honesty, 1 Timoth. 3.4. 2. Doct. The Prophets did not foresee all things but what was revealed unto them. Again he dreamt, etc. joseph, as Bernard well noteth, did by the spirit of prophecy foresee his exaltation: yet his humiliation and captivity was not declared unto him, though this was nearer than the other, tractat. de gradib. humilitat. Whereby we see that the Prophets did not foresee all things, neither had they a prophetical spirit residing with them, whereby to foretell what they would, but they only knew those things which it pleased God to reveal unto them: as the Prophet jeremy at the first did not perceive the falsehood of the Prophet Hananie, that prophesied of their return from captivity after two years, but wished that it might fall out even so, till the word of God came unto him, jer. 28.6.12. 3. Doct. True obedience followeth not the words, but the mind of the commander. Vers. 7. IOseph went after his brethren, and found them in Dothan, etc. Yet his father sent him only to seek them in Sechem, vers. 12. joseph showeth his prompt obedience in not strictly tying himself to his father's words, but fulfilling his mind: jacob spoke but of Sechem to joseph, but he knowing that it was his meaning that he should seek out his brethren, followeth after them to Dothan, that he might find them out, Muscul. by which example we are taught what kind of obedience is most accepted with God, not to keep only the letter of the law as the Scribes did, whose corrupt glosses our Saviour confuteth, Matth. 5. but to observe the true meaning and sense thereof. 5. Places of Confutation. 1. Confut. The Latin text corrupt and not justifiable. Vers. 2. WHen joseph was seventeen years old. The Latin text readeth most corruptly, When joseph was sixteen year old; which reading Perer. would justify by these reasons; 1. The Latin text understandeth sixteen years complete, the Hebrews seventeen years now but begun. 2. He thinketh that the Latin translator set down diverse things whereof no reason can be given, not without the secret instinct of the spirit, Pererius disput. 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrews when they set down a number of years, to make the account by full and complete years, as is manifest by the phrase here used, He was the son of seventeen years, now he cannot be the son or birth of so many years before they are expired; the father must be before the son: so is this phrase used, Gen. 17.25. where Ishmael is said to be the son of thirteen years, (that is, so many complete) when Abraham was 99 year old, for Ishmael was borne when Abraham was 86. years old, Gen. 16.16. And be it granted that the Latin might agree in sense with the Hebrew, yet it is too great boldness in a translator to change the number, to put down 16. for 17. 2. Now to say that the Latin interpreter did this not without the instinct of the spirit, is in effect to say that the Hebrew writer had not the instinct of the spirit; or that the instinct of the spirit is contrary to itself, if both he that writeth sixteen, and he that numbereth seventeen years in the same place, and of the same person, were moved by the same spirit: But the Latin translator was led by the same spirit to write here 16. for 17. which moved him, Gen. 8.4. for the 17. day of the month, to write the 27. day which is a manifest error, and so is this here. Hence then appeareth the gross blindness of the Tridentine chapter, which maketh the Latin translation authentical without acception. 2. Confut. A concubine not simply or properly a wife. Vers. 2. WHereas Zilpah and Bilha are here said to be Jacob's wives, Pererius noteth that Jacob's concubines were simply his wives, though not his principal wives, as Rachel & Leah were, Perer. in Gen. 37. nume. 9 Contr. The Scripture maketh a manifest difference between a wise & a concubiner for the concubine was still under the government of the wife, as Hugar after she was given to Abraham▪ is still called Sarahs' maid, Gen. 16. and the son of the concubine did not inherit as the son of the wife; yet sometime she that was properly a concubine, is called improperly a wife, as Zilpah and Bilha here, either because the principal wives being dead, they succeeded in their place, or for that their sons were privileged to be coheirs with the sons of L●ah and Rachel, which was not usual but only for the sons of the principal wives to inherit. See more of this, quaest. 8. in Gen. 25. 3. Confut. Against freewill. Vers. 4. THey could not speak peaceably unto him. So our Saviour saith to the pharisees, How can you speak good things, seeing you are evil? Matth. 12.34. Hence is confuted the popish doctrine of freewill, that a man of his own power is apt to choose that which is good. Jacob's sons abounding with malice, could not speak peaceably to joseph; nor the pharisees being a generation of vipers, could speak well of Christ: for an evil tree cannot bring forth good fruit, Matth. 7.18. Muscul. 4. Confut. Our election unto life not by works. Vers. 6. Hear this dream, etc. joseph obtained this great favour with God, to have the preeminence over his brethren, not by any merit or worthiness in himself, but of God's mere grace and favour toward him: for as yet joseph had not showed his faithfulness and chastity in Potiphars' house. The purpose of God then to exalt joseph, revealed in these dreams, went before any merit of Joseph's part, Calvin. So also God's free and gracious election, in setting us apart to everlasting salvation, is without all respect of works in us, as the Apostle teacheth, That the purpose of God might remain according to election, not by works, etc. Rom. 9.11. 5. Confut. Against the Sadduces, of the immortality of the soul. Vers. 21. LEt us not kill him, or verbatim, smite his soul. Hence the Sadduces did infer, that the soul is not immortal, because it may be smitten and killed: But Augustine answereth this objection, That here by the word soul, the life is understood, the effect, by the efficient; as in job, where Satan is forbidden to touch his soul, that is, his life; for otherwise concerning the nature and substance of the soul, it cannot be killed, according to the words of our Saviour, Fear not those, which after they have killed the body, cannot kill the soul, Matth. 12. 6. Confut. Sheol in this place not taken for hell. Vers. 35. I Will go down into the grave mourning, etc. 1. The word sheol here used, is neither to be translated gehenna, hell, the place of torment after this life, as the Chalde and some Hebrews; for jacob did not suppose that joseph was in hell, or that he should go thither. 2. Neither is it taken here for Limbus patrum, the dungeon of darkness, where the souls of the fathers remained till Christ's coming, as Perer. and other popish writers: for that place of rest and joy where Lazarus was in Abraham's bosom, could be no part or member of hell, where there is no joy to be found. 3. Wherefore it is better translated the grave, and cannot be otherwise in this place understood, as even now shall appear. But because Pererius here fighteth with his own shadow, The diverse senses of that word sheol. and goeth about to prove that sheol in the Scripture is not always taken for the grave, but sometime for hell properly, as though the protestants so affirmed, that the word was never found used for hell: I will first set down the diverse acceptations of the word sheol in Scripture. I find therefore that this word is used in four several senses. 1. It is taken for hell metaphorically, that is, for the deep plunging in extreme sorrow, misery, and danger, as Psal. 86.13. Thou hast delivered my soul from the nethermost hell. 2. It is taken for the local place of hell properly, as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave, Prov. 30.16. The grave and the barren womb are reckoned among those things that are never satisfied: where Pererius will have the word taken for hell, not the grave; for the grave, saith he, is soon filled and satisfied ': it holdeth not above one body. Contr. 1. This is a very childish answer, seeing the Wise man speaketh not of any one particular grave, but of the condition of the grave in general, which is never satisfied with dead bodies, but receiveth more still: as in the same place, saying, The earth cannot be satisfied with water, he meaneth not any several piece or lump of earth, which may be soon drenched with water, but of the quality & nature of the earth in general. 2. So that in this sense the grave is rather sheol, than hell, because it is more craving: for to hell go none but the wicked, but the grave receiveth the bodies of all both good and bad. 4. Sheol is taken to signify the lower, deep, and remote parts of the earth, as without any relation to the place of punishment, as Psal. 139.8. If I ascend into heaven thou art there, if I lie down in hell, thou art there also, sic Mercer. 7. Confut. Against Pererius exposition of that place, Psal. 16.10. FUrther, whereas Pererius allegeth that place, Psal. 16.10. Thou wilt not leave my soul in hell, to show that sheol is taken for hell: it shall not be amiss by the way to examine the sense of this place, whereof there are three expositions. First, some by soul, nephesh, understand the dead body, as it is taken, Levit. 21.1. Let none be defiled among the dead; the word is nephesh, soul. Genebrard a popish writer thus confuteth this opinion, denying that nephesh is in this place taken for the body, but by a metonymy it signifieth the exequys and funeral duties performed to the soul of the dead. Contra. Though we also approve not the former exposition of nephesh in this place; and that reverend man that so translated, Act. 2. hath himself in that point altered his translation, Nephesh taken in Leviticus for a dead corpse. in his last edition of his annotations upon the new testament: yet Genebrard had no reason to deny the word to be so taken, Levit. 21.1. for 1. beside that the Israelites had no such custom to use any suffrages or exequys for the souls of the dead, and therefore nephesh can signify no such thing. 2. The defiling was by touching the dead, Levit. 22.4. or by going to the dead, Levit. 21.11. but the souls of the dead cannot be touched, neither could the suffrages for the souls, but the presence of the bodies pollute them. 3. The Levites are forbidden to defile themselves with the dead, saving their fathers and mothers, and other of their near kindred, Levit. 22.2. But it is not like that they should have been forbidden to pray, or offer suffrages for any but their own kindred; yea the high Priest is forbidden to defile himself for his father and mother, vers. 10. Let them say also that he was forbidden to pray for the soul of his father and mother, if any such thing had been in use then: therefore Genebrards' exposition is vain, and without any good ground. Secondly, Pererius and other of that sort, do take hell here for that local place and region of souls, where they imagine the fathers to have remained before the coming of Christ: and Pererius best reason is, because the Prophet maketh a manifest distinction between the soul and body of Christ, and hell, and the grave, saying, Thou shalt not leave my soul in hell, nor suffer thy holy one to see corruption, Perer. in cap. 13. number. 100 Contra. 1. Here is no distinction of diverse parts, but an explanation of the same thing in diverse words, according to the use of Scripture: so that what is first said somewhat darkly, Thou wilt not leave my soul in grave, is afterward more plainly declared; that is, Thou wilt not suffer thy holy one to see corruption. 2. That such local place of hell cannot be here understood, may appear by these reasons out of the text itself; 1. That place where Christ's soul was not left, and it was impossible he should be holden of it, God loosed the sorrows of, Act. 2.24. but God loosed not for Christ the sorrows of hell, which he felt not after his passion, Ergo, Christ's soul was not left in hell. 2. The not leaving of Christ's soul in hell, was the cause why his flesh did rest in hope, vers, 26, 27. the not leaving of his soul in the local place of hell caused not his flesh to rest in hope, but the not leaving of it in the grave, and the not seeing of corruption: for their souls which are left in hell shall also return to their bodies, and be raised together with them, Ergo. 3. That hell where Christ's soul is not left, is the place where corruption is to be seen; for so one clause of the sentence is expounded by the other: but in hell there is no corruption, Ergo. 4. David when he said, Thou shalt not leave my soul in hell, spoke of Christ's resurrection, Act. 2.31. but the not leaving of Christ's soul in the infernal hell, concerneth not the resurrection of Christ's body, Ergo, David meaneth not that hell. The third exposition therefore is, which I prefer before the rest, that Christ's soul, that is, his life or person should not be left in the grave: and so this place of the Psalm may be expounded by the like, Psal. 89.48. What man liveth and shall not see death? shall he deliver his soul from the hand of hell, or the grave? here the Psalmist himself expoundeth hell to be death, where the soul, that is, the life, lieth as it were hid and buried, as Psal. 88.3. My life draweth near to the grave, sic Paul. Fag. annotat. in Chaldaic. paraphras. in Pentateuch. 8. Confut. jacob goeth mourning to the grave, not to hell. BUt whereas Pererius yet further in this place concerning Jacob's descending, &c, would have hell and not the grave understood, for all go not down to the grave: and jacob did think that joseph was not in the grave, being supposed to be torn of wild beasts: the contrary shall now appear. 1. This is a frivolous objection, for the grave is not only a pit or a hole made for the dead, but any place where the body falleth to dust and corruption: as job describeth it, chap. 17. vers. 13. The grave shall be my house, vers. 14. I shall say to corruption thou art my father, vers. 16. They shall lie together in the dust: thereof even joseph also, though he had been torn of wild beasts, and rotten upon the earth, should have had his grave. 2. In saying all go not to the grave, he manifestly contradicteth the Scripture, as is before alleged, What man shall deliver his soul from the hand of the grave? Psal. 89.48. 3. Hell in the old Testament is not taken otherwise than for a place of torment and punishment: but neither jacob not joseph went to any such place. 4. This hell jacob went unto with his grey head or hairs, Gen. 42.38. but the grave, not hell, is the place for grey hairs. 5. Lastly, that sheol here signifieth the grave, it is the opinion of Ab. Ezra, whom Eugubinus, Cajetanus, Oleaster, Vatablus follow: and among the Protestants, Fagius, Mercer, with others. 6. Places of moral observation. 1. Observ. That parents be not partial in their loves toward their children. Vers. 4. IOsephs brethren hated him, because they saw that their father loved him. Ambrose noteth this to have been an oversight in jacob, for preferring one of the brethren before the rest: who if he in joseph loved and preferred his virtue should rather have concealed his affection: for as he well saith, it is no marvel if brethren fall out for houses and land, when Joseph's brethren hated him for a coat, Ambr. lib. 2. de joseph. Wherefore parents may learn how inconvenient a thing it is to be partial toward their children, and by immoderate love toward some, to exasperate and provoke the rest: which the Apostle giveth warning of, Fathers provoke not your children to wrath, Eph. 6.4. 2. Observ. A pitiful man will first offer himself to them that are in misery. Vers. 15. WHat seekest thou? Herein appeareth the great courtesy and humanity of this stranger, that seeing joseph wand'ring in the field, first moveth the question to him, and bringeth him into his way, Muscul. which teacheth us, that we should offer our help to them that are in error and misery, and not expect till we be by much suit and earnestness importuned: therefore a merciful man is described to have a good eye, Prov. 22.9. whose eye first pitieth, and preventeth his care: this condemneth their hard hearts, that are so far off from offering their help to their brethren that they stop their ears against the complaint of the poor. 3. Observ. Gods will even by men's resistance doth take more speedy effect. Vers. 20. THen will we see what will become of his dreams. Gregory here hath a good note, Ind voluntatem Dei peragunt, cum immutare contendun●; Men often do most of all fulfil the will of God, when they seem most to strive against it; as Joseph's brethren, by consulting to kill, and afterwards in selling him, thought to have prevented his dreams: but all this wrought in the end for Joseph's preferment and advancement, Greg. lib. 6. moral. thus the Apostle saith, All things work together for the best to them that love God, Rom. 8.28. 4. Observ. Dissension among the wicked profitable. Vers. 21. But when Reuben heard, etc. Reuben only dissented from his brethren, and so joseph was delivered: the dissension then among the evil is often profitable to the servants of God: as the division between the Sichemites and Abimeleck was a means to bring that tyrant to his end, jud. 9 and Paul escaped by that contention which arose between the pharisees and Sadduces, Act. 23. Perer. 5. Observ. Against the security of sinners. Vers. 25. THen they sat them down to eat bread. Such was the security of Jacob's sons, that while joseph mourned in the deep cave without hope of life, they gave themselves to eating and drinking: as the Prophet Amos noteth the security of sinners, alluding to this example; They drink wine in bowls, but no man is sorry for the affliction of joseph, Amos 6.8. and the Wise man saith, It is a pastime for a fool to do wickedly, Prov. 13.23. 6. Observ. Sin in the end bringeth no profit, but shame and confusion. Vers. 26. THen judah said, what availeth it if we slay our brother? etc. Like as judah dissuadeth his brethren from this cruel murder, because they should in the end reap no advantage by it: so every man that is tempted to any sin should so reason with himself, that no gain is like to come unto him by the sinful act of adultery, theft, lying, extortion, or such like, but shame and confusion in the end, and the displeasure of God, as the Apostle saith, What fruit have you of that whereof you are now ashamed? 16.21. Muscul. CHAP. XXXVIII. 1. The Method or Argument. THis Chapter hath three parts; the first concerneth the marriage of judah, with the birth of his three sons, from vers. 1. to 6. The second showeth the wickedness of judah his two eldest sons, Ere and Onan, from vers. 6. to 10. The third declareth the incest of judah with Thamar. 1. The occasion thereof, because judah kept not promise in giving unto her Selah his youngest son, vers. 11.26. 2. The manner thereof, the disguising of herself, and taking a pledge of judah, from vers. 14. to 24. 3. The sentence of judah against her, with the discovery of his sin, vers. 24. to 27. 4. The birth of Phar●s and Zarah, with the manner thereof, vers. 27. to the end of the Chapter. 2. The diverse readings. v. 1. Whose name was Iras. S. Hirah. cat. S.c. S.c. v. 2. Whose name was Sabath: the Septuag. make it the name of the woman, using the feminine gender. S. whose name was Suah. cat. that is, judah's wives fathers name. the daughter of a merchant. C. of a Canaanite. cat. cenagnan signifieth also a merchant. C. ap. f. pr. H. cor. ap. f. pr. T.r. v. 5. She ceased to bear. H. judah was at Chezib when she bore him. cat. cazab signifieth to lie or deceive: the Latin translator so readeth, because she deceived judah's expectation in bringing forth no more. v. 8. joined to her. H.C. take her to wife. S.B. do the office of a kinsman to her. G.P. marry her in the brother's right. T. so the word jabam signifieth. v. 9 He shed his seed upon the ground. H.S. corrupted his way upon the ground. C. spilt it upon the ground. C. cor. B.G. corrupted it by shedding upon the ground. T. heb. shacath, to corrupt. v. 12. Many years expired. H. after many days. S.C.T.P. in process of time. B.G. v. 12. Suah judah's wife. S. the daughter of Suah, judah's wife. cat. H.c. after his grief receiving comfort. H. being comforted. S.C. having left mourning. G.B. comforted himself T. P. heb. T.P.r. v. 14. Did deck herself in the gates of Enan. P.S. sat down in Petath-Enaim. C. in an open place. B. in a cross way, in bivio. T.C.H. heb. in the door of the eyes. T.B. not in the door of the fountains, T.H.r. as P.G. gneen, signifieth both an eye and a fountain. v. 14. And had not taken him for her husband. H. she was not given unto him to wife. cater. H.c. H. 〈◊〉. v. 15. She had covered her face, lest she should be known. H. and he knew her not because she had covered her face. cat. v. 16. He went in to her. H. he turned to the way toward her. cat. H.c. L.C.r. v. 18. Thy bracelet. H.S.B. thy cloak. H.P. kercheffe or napkin, sudarium. T.C. he. pethil, signifieth both. S.H.c. simil. ver. T.r. T.B.G.r. v. 20. By the hand of his shepherd the Adullamite. H.S. by the hand of his neighbour. G. of his friend, caet. reigneth, a shepherd: regnah, a friend. a kid out of the flock. B.H. a kid from the goats. S.C. a kid of the goats. G. P that is, a sucking kid. T. v. 23. She cannot challenge 〈◊〉 of a lie. H. lest we be mocked. S.C. lest we be ashamed. B.G. contemned. P.T. heb. Buzz, to contemn, despise. T.P.r. v. 29. Why is the partition, maceria, broken, because of thee. H.S. how great strength is in thee, that thou shouldest prevail? G. wherefore hast thou rend a rent upon thee? B. how hast thou broken the breach upon thee? G. how hast thou broken through, the breach is thine or upon thee? T.B. heb. 3. The explanation of doubtful questions. QUEST. I. Why this history of judah his incest is inserted. Vers. 1. AT that time judah went down from his brethren, etc. Moses inserteth the story of judah and of his line. 1. To show the prerogative of that tribe of whom our Saviour should come after the flesh, Marlorat. 2. To set forth the great humility of Christ, that vouchsafed to take his flesh even of such a generation as was at the first propagated by incestuous birth, Calvin. for in Christ there was all riches of grace, who needed not to be made noble by his stock, nor yet were the infirmities of his progenitors any disparagement to him. All precedent slips and errors in them were cleansed and purified in his holy and unspotted conception. 13. This narration of judah's incest doth serve to abate the pride and insolency of the Jews, who boast so much of their pedigree; and they are not ashamed to tell our Saviour to his face, that they were not borne of fornication, joh. 8.41. Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter, though the event is not like: for here Thamar soliciteth judah, there Potiphars' wife joseph; but judah showeth his incontinency, joseph his chastity, Mercer. QUEST. II. At what time these things were done here reported of judah BUt at what time this history was done, here recorded, some question there is: 1. Neither is this narration wholly set down by way of recapitulation, as Augustine thinketh, quaest. 128. in Gen. as though it went before Joseph's selling into Egypt: for judah was not above four or five years elder than joseph: for judah was the fourth son of Leah, and he and joseph were borne within the compass of seven years, Gen. 31.31. Now joseph being seventeen year old when he was sold into Egypt, judah than not exceeding 22. years, could not have sons marriageable, as Er and Onan were. 2. Neither is Pererius opinion to be received, that all this fell out after joseph was sold: for from that time till Jacob's going down to Egypt, when joseph was 39 year old, are but 22. years, in which time judah could not be a grandfather as he was: for his son Phares had two sons, Ezron and Hamul, that went down with jacob into Egypt. And to say that either of these two sons were borne in Egypt, is to contradict the Scripture that saith, they went down into Egypt with jacob, Gen. 46.26. or to say that Jacob's going down must be taken for all the time of his life and abode in Egypt, which was seventeen years, is to speak improperly, and to pervert the course of the story. 3. Wherefore the best solution is, that part of this chapter was fulfilled before Joseph's captivity, part followed after; and judah must be supposed to have taken a wife at twelve or thirteen, Mercer. junius thinketh at seventeen years, (I would rather take fourteen or fifteen years between both; judah and his children married very young. ) and Ere must be about ten years of age when joseph was sold, jun. who also took a wife at the like age of twelve or thirteen years, Mercer. which will fall out about the twenty five or twenty six year of judah's age: then Er and Onan might die in one year, Selah might be expected some three years, Perer. then the year following might Thamar have her two twins, about the thirty year of judah; Pharez keeping the same time of marriage might have his two sons, but very young, when jacob went down to Egypt, in the 44. year or thereabout of judah's age. junius thinketh that judah begat Pharez at the age of thirty four, and was fifty years old when he went down into Egypt: but that cannot be, for judah was not above five years elder than joseph, who was then but 39 years old: for judah was Leahs' fourth son, who together with joseph were borne in the second seven year of Jacob's service with Laban. 4. And lest it might seem strange that judah and his sons were married and had children so young; this is not affirmed without the like precedent in Scripture: for we find that Ahaz father to Hezekiah, was but eleven years old when he was borne; for Ahaz was but thirty six years old when he died, 2 King. 16.2. and Hezekiah immediately succeeding in the kingdom, was 25. year old, 2 King. 18.2. It cannot be said that there was an interrognum between them, that the kingdom lay void a certain space: for in the twelfth year of Ahaz over Judah, began Hoshea to reign in Samaria nine years, 2 King. 17.1. and Ahaz reigned sixteen years, 2 King. 16.2. Now in the third year of Hoshea began Hezekiah to reign, 2 King. 18.1. If then in those days when man's age was much shortened, his nature decayed, and strength abated, they had issue so soon, it is not improbable but that such untimely marriages might be in use in judah's time, when their life was longer, and their strength greater. 5. But where it is said, About that time judah went down: it must not be referred exactly to that particular season which went immediately before, but indefinitely understood of the whole course of that history of Jacob's children after their return out of Mesopotamia, while jacob dwelled in Sechem, where he remained eight years: which I rather think with Mercer. than that this was done after jacob was come to Isaac. Aben Ezra showeth the like, Deut. 10.7. where it is said, that at the same time when the children of Israel departed from Gudgodah, The Lord separated the tribe of Levi: whereas Levi was separated the second year after they came out of Egypt, but they departed from Gudgodah in the 40. year: wherefore these words the same time, must be referred to the whole time of their peregrination in the wilderness, not to that particular time of departing from Gudgodah. And so likewise in this place, ex Mercer. Or further, these words about that time, may be understood by a synecdoche, the part being taken for the whole: because some of these things here recorded (though not all) might fall out in that instant, or not long after, as the strange death of Er and Onan, and the incest of judah, which might happen about the 24. year of joseph, ex Mercer. QUEST. III. Why judah went down, and whither. Vers. 1. IVdah went down, etc. 1. That is, he descended into some lower Country, it may be out of Sechem: not as some Hebrews, that he was fallen from his greatness, because he gave counsel to have joseph sold, and was the cause of his father's long grief, Mercer. 2. What was the cause of his going from his brethren is not expressed, whether for detestation of the horrible murder committed by Simeon and Levi upon the Sichemites, or for the abundance of cattle which he had. But it is like that he often came and went to his brethren, as appeareth by the story of Joseph's selling into Egypt, whereunto judah advised: he also went down with his brethren into Egypt for corn. Adullam the n●me ●f a village in the tribe of Judah. 3. This Adullam was a town in the tribe of judah, whither afterward David did fly, 1 Sam. 22.1. Hierom saith, that in his time there was a village of that name some ten miles from Eleutherepolis, Muscul. QUEST. IV. Of judah's oversight in marrying a woman of the Canaanites. Vers. 2. IVdah saw the daughter of a man called Suah. 1. This was not the name of judah's wife as the Septuagint read, vers. 12. but of his wife's father. 2. Neither was this Suah a merchant as the Chalde paraphrast readeth, and the Hebrews follow the same, to cover the infirmities of their fathers: although the word Covagnan sometime be used appellatively for a merchant, Prov. 31.24. But he was a Canaanite: as we read the like of Simeon, that he had his son Saul by a Canaanitish woman, Gen. 46.10. Mercer. 3. No marvel then if judah matching into the cursed stock of Canaan, whose land was promised to Abraham and his seed, which judah could not be ignorant of, had no good success in his children the fruits of this marriage, who also were accursed of God, Calvin. 4. judah saw this woman, he took her and went in to her; all was done in haste: so that his affection carried him headlong, his judgement did not guide him, Muscul. QUEST. V. Er and Onan whence and upon what occasion so called. Vers. 6. IVdah took a wife to Er his firstborn. 1. Though judah took him a wife without the consent of his father, yet he will not have his son so to do, Muscul. 2. Whence he is called Er it is not certain: some will have it to signify watchful. Augustine doth interpret it pelliceus, to have his name of skin or leather, such as Adam was clothed with, in token of his transgression, lib. 22. cont. Faust. cap. 84. Isaac Carus will have all these three sons to be named from Joseph's calamity: Ere, because joseph was in a manner desolate, or destroyed, of gnariri: Onan, of the grief of their father: Shelah, of the error which judah committed in selling of joseph. Ramban thinketh Onan to be so called of the pain of his mother in travel, as Rachel called Benjamin Ben-oni; and Shelah of his mother's error, in ceasing to bear afterward. But if it be lawful to use conjectures, I think upon what occasion soever they had these names given at the first, that the event answered their names; for Er was solitary without children; Onan had a lamentable end, and about Shelah judah committed a great error with Thamar. 3. judah gave Ere his name, the mother named the other two: not that as the Hebrews note, the father did always name the firstborn, the mother the rest: for as we saw before in Jacob's sons, sometime the father, sometime the mother indifferently gave the name, but not without the consent of the father, Mercer. 4. Concerning Thamar, some Hebrews would have her the daughter of Se●, the high Priest Melchisedeck, Thamar whether the daughter of Sem. because judah judgeth her to be burned, according to the law of the Priest's daughter committing fornication, Levit. 21.8. but seeing Sem died ten year before jacob, (he lived not to the 50. year of Jacob's, as Mercerus) it cannot be that Thamar a child-bearing woman should be his daughter, jacob being at the least an hundred year old. It is like she was a Canaanitish woman, Luther. and a virtuous woman, that did leave and forsake the idolatry of her Country to worship the true God, Perer. ex Philone. QUEST. VI Of the sin of Ere what it was. Vers. 7. NOw Ere was wicked in the sight of the Lord. 1. The wickedness of Er was not as Augustine supposeth, in being given to oppression or cruelty, lib. 22. cont. Faust. cap. 34. but it is like to be the same sin of unnatural lust which Onan committed, as may be gathered both by the likeness of the punishment, as by the phrase, that he was wicked in the sight of God, as it is said of the Sodomites, Gen. 13.13. his sin was not secret, as Tostatus, but it was a sin very heinous and grievous against the order of nature, and institution of God: for he abused himself, and spoiled his seed, not because he would not have any issue by a Canaanitish woman, as Mercer. for than he needed not to have married her; but rather as the Hebrews conjecture, that he might long enjoy the beauty and favour of Thamar, which would be impaired by bearing of children, or some such like cause. 2. So then this sin was against nature, which is diversely committed: either alone, when men do viciously procure and provoke their seed; Unnatural lust how many ways committed. or with others, either of a diverse kind, as with bruit beasts, or with the same kind but not the right sex, as with the male, or with the right sex that is the female, but not in due manner, which was the sin of Er and Onan. 3. This sin of Er was against the order of nature, using the act of generation for pleasure only, and not for generation: it was against God, whose institution he broke; against his wife, whom he defrauded of the fruit of her womb; against himself, in preventing his issue; against mankind, which should have been increased and propagated, Er or Onan, whether the greater sinner. Perer. 4. Yet Onans sin was not less than Ers, as Augustine thinketh, who maketh Ere of that sort of wicked men that do evil to others; Onan of that kind that do no good to others: but herein Onan exceedeth the wickedness of Er, both because he was not warned by his brother's example; as Daniel reproveth Belthasar because his heart was not humbled by the fall of Nebuchadnezer his father, Dan. 5.22. As also for that Onan committed this sin of envy against his brother, to whom he should have raised seed, whereas Ere did it not of envy, but of an immoderate desire of pleasure, Perer. QUEST. VII. Whether in any case it were lawful by Moses law for one to marry his brother's wife. Vers. 8. IVdah said, etc. go in to thy brother's wife. Here a question is moved, whether it were lawful by Moses law for the brother to marry his brother's widow, to raise up seed to his brother. 1. Philo thinketh that it was not only lawful among the Israelites, but that it was the custom so to do among the Canaanites, and that the Judges of the Country did give Thamar to Onan, after the death of his brother Ere, but the contrary is evident out of the text; for judah and not the Judges of the Country gave Tham●r to Onan: And I think rather that it was a custom received among the fathers, and afterward confirmed by Moses law, than any usage learned of the Canaanites, whose fashions they were not to imitate. 2. Neither do I think with the Hebrews, that judah was the first that brought in this kind of marriage, though he be first mentioned, but that he had received that custom from other of the fathers. 3. Wherefore it seemeth that Moses gave liberty to the next brother to take the wife of his brother that departed without issue, and not to the next removed kinsman only that was without the compass of the levitical degrees: and so some expound that law, Deut. 25.5. sic Genevens. upon that place: D. Fulk. in 6. Mark. annot. 2. But the other sense approved by Mercerus, Calvin, junius, which understand it of the natural brother, seemeth more probable for these reasons: 1. Because the first precedent of such marriages is taken from this place, Moses Law, Deut 24.5. whether to be understood of the natural brother. where one natural brother succeedeth another in taking his wife. 2. The word used in the law, Deut. 25.5. jabam, signifieth not to do the office of a kinsman, but of a brother; for the word is used first in this place where it so signifieth; from hence then the original sense of the word must be taken. 3. The words of the law are, If brethren dwell together; now natural brethren and such as are properly so called, are more like to dwell together than kinsmen removed, who in a large sense are so called brethren. 4. This law is so interpreted in the Gospel, where it appeareth by the Sadduces question of seven brethren that successively took the one the others wife, Matth. 22. that it was so practised. 5. It is the opinion of Philo and the Hebrews, as we heard before, who are best acquainted with their own laws, that natural brethren used so to do. 4. Now the objections on the contrary part are easily answered. 1. It is objected that Levit. 18.16. the brother is forbidden to marry his brother's wife. Answ. This is a particular exception from that general law, that unless in this case only to raise seed to the brother, it was utterly unlawful to take the brother's widow; which was not to uncover her shame, but rather to take away her shame in that she remained childless by his brother, and it was honourable to the dead in reviving his memory. So we see in other cases that the Lord made some particular exception from his general laws: As the making of the Cherubims over the Ark was an instance against the second commandment; the Israelites robbing of the Egyptians against the eighth commandment; Phinehes killing of the adulterer and adulteress against the sixth commandment. 2. Ob. The practice of this law, as appeareth, Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead, sheweth the meaning thereof. Answ. We deny not but where there was no brother nearer, there the next kinsman further off did the duty of the brother; and so was it practised upon Ruth. 3. Ob. john Baptist simply reproveth Herod because he took his brother's wife, It is not lawful for thee (saith john) to have thy brother's wife, Mark. 6.18. Answ. It is certain that Herod's brother had issue by his wife Herodias, whose daughter danced before Herod; and therefore in this case it was not lawful: so that Herod took not Herodias for any such purpose to raise seed to his brother, but of an immoderate lust. 4. Ob. Why then should it not be lawful still in this case to marry the brother's wife dying without issue? Answ. This law of Moses was partly ceremonial and typical, in preserving the right of the firstborn, whereby was prefigured the spiritual birthright in the Messiah, which never should have end: partly political, in maintaining the distinction of families in their tribes: whereof the ceremony is now abolished, which only concerned that people, jun. in Deut. 25. vers. 5. QUEST. VIII. Whether Thamar or judah's sin was greater. COncerning this act of incontinency which judah committed with Thamar, 1. We refuse the opinion of Rab. Simeon, who altogether exempteth Thamar from any fault, because she only desired issue for the hope of the Messiah to be borne of judah: for this mystery was not as yet revealed, Perer. 2. It is certain that judah's sin was greater than Thamar's, both in that he broke promise with her concerning Selah, as also in that he companied with her not for any issue but carnal lust: though he were afterward preferred before his brethren, this no more excuseth his fault than if David's adultery joined with murder should be defended, because he was preferred before his brethren, of whose seed the Messiah should come. 3. Thamar's sin was less than judah's, yet a sin, as Augustine noteth; Non eam justificatam, sed magis quam se justificatam dicens; judah saith, She was not righteous, but more righteous than he, lib. 22. cont. Faust. cap. 62. Yet her fault is extenuated by these circumstances, as Ambrose noteth: Non alienum praeripuit thorum; She did not usurp upon another's bed: she stayed till judah was a widower: she did it not of an inordinate lust, Sed successionis gratia concupivit; She only desired to have issue: Et ex ea familia quam delegerat; And by that family which she had chosen: and further, after she knew herself to be conceived with child, she put on her widow's garments again, and so continued. 4. Yet Thamar's sin in some respect was greater than judah's; because she wittingly committed incest with her father in law, but judah ignorantly, Luther. Notwithstanding all circumstances considered, judah's fault was the greater: and so he doth justify her in respect of himself. 5. But whereas Ambrose further noteth, that she stayed till Selah, to whom she was espoused, was dead, therein is an error: for vers. 14. it is given as a reason why Thamar attempted this thing, because Selah was now grown, and of age, and she yet not given unto him: he was then at this time alive. Beside, Selah is numbered among those sons of judah that went down with jacob into Egypt: and only Er and Onan of Jacob's sons are said to have died in the land of Canaan, Gen. 46.12. ex Perer. QUEST. IX. How it came to pass that judah discerned not Thamar by her voice. Vers. 15. HE judged her to be an whore, for she had covered her face, etc. 1. Not as some read, she had coloured or painted her face, whom Aben Ezra doth not without cause reprove. 2. Neither is this a reason why judah did think she was an harlot, because she was vailed, as junius, Calvin. for harlots use not to be so modest, but it is given as a reason why judah did not know her, Mercer. 3. And whereas it may seem strange that judah did not know her by her voice, the reason is, that being wholly given over to lust, and intending no other thing, he greatly regarded not the sight of his eyes, or hearing of his ears, Luther: As also it was a just judgement of God upon him, to strike him with such a stupidity, as not to discern her, Mercer. Geneven. QUEST. X. Whether Iud●h were a judge. Vers. 24. BRing her forth and let her be burnt, etc. 1. judah giveth not sentence against Thamar, either as being appointed a Prince and Judge among the Canaanites, as Tostatus, Cajetanus: for it is not like they would suffer a stranger to be a Judge and ruler among them, as the Sodomites answer Lot, Gen. 19.9. neither as chief in the family had he power of life and death over those of his charge, as some think: for neither do we read that any father of families did execute any such justice in their families: and jacob was the chief father of these families; and therefore it is most like that judah giveth advice that Thamar should be brought forth to the place of justice, and proceeded against according to the custom and law of that Country, Mercer. jun. 2. But whereas she is adjudged to the fire: Why Thamar is adjudged to be burned. this was not because she was Melchisedecks' daughter, the Lords high Priest, as the Hebrews imagine, for he died ten years before jacob was borne, who was now above 100 year old: and therefore Melchisedeck could not have a daughter so young to bear children: neither was this punishment arbitrary in judah, and inflicted without law according to his pleasure, Burgens. for judah had no such authority there: nor yet as Lyranus and Tostatus, was she worthy of the fire, because she had committed not simple fornication, but adultery, because she was by law obliged to the third brother, and so in a manner espoused: for it was not adultery for the widow of the brother to marry with some other than the surviving brother: else Naomi would never have advised her daughters in law to get them other husbands in their own Country, Ruth. 1.9. But I rather think that Thamar's adultery was in this, that she had played the whore, whereas judah had betrothed and espoused her to Selah: and that judah, who never was minded to give Selah to Thamar, fearing lest he might die also, as is evident, vers. 11. was very forward to take this occasion to be rid of Thamar. that Selah might not marry her. 3. But herein appeareth judah's too much rigour and injustice, judah's his rigorous oversight in adjudging a woman great with child to the fire. that before the matter was examined gave sentence: and was partial (the truth being known) in his own cause: and further, it was a savage part to put to death a woman great with child, which is contrary both to divine and humane laws: for it is written, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: but if Thamar had now died the infant had died with her. The Romans had a law, that the execution of a woman with child should be deferred till she had brought forth: the same also was practised among the Athenians, Aeltan. lib. 5. And therefore Claudius the Emperor is noted for his cruelty, that spared not to put to death women with child, Perer. ex Dion. lib. 57 QUEST. XI. Wherefore the Midwife useth a red thread, and what colour it was of. Vers. 28. THe midwife bound a red thread, etc. 1. It is so rather to be read than with Oleaster, a twine or double thread: the word sani here used cometh indeed of sanah, that signifieth to double, which is rather to be referred to the double die and colour, than the double matter, jun. Tostatus also is much deceived here, that taketh it not for a red, but a black colour twice died, ex Perer. 3. The Midwife tied this red thread as a mark of the firstborn, because he first put forth his hand: and the purple colour very well agreeth to the birthright or eldership, Muscul. QUEST. XII. Whence Pharez was so called, and whereof he is a type. Vers. 29. HOw hast thou broken thy breach upon thee? 1. Hierome is deceived, that of this word pharatz▪ that signifieth to break or divide, thinketh the pharisees to have taken denomination: whereas they had their name rather of Pharas, which signifieth to disperse or separate: because they were separate from other in profession of life, and their apparel, Mercer. 2. This story hath been diversely allegorized by the fathers: some by Pharez understand the believing Gentiles, by Zarah, the Israelites: and by the red thread, their bloody circumcision & sacrifices, sic Iren. Cyril. Some chose will have Phares to signify the Jews, Zarah, the believing Gentiles, Chrysost. 3. But this Phares is more fitly a type and figure of Christ, who hath broken down the partition wall, and hath broken the power of hell and death, Mercer. And by this strange and extraordinary birth, the Lord would have judah and Thamar admonished of the sin which they had committed, and to be humbled thereby, though he in his mercy had forgiven it, Calvin. 4. Places of Doctrine. 1. Doct. The difference between the apparelling of widows and wives. Vers. 14. SHe put her widow's garment off, etc. It seemeth that it was the use in those days for widows to be known from wives by their mourning and grave apparel: in which case more is permitted to women that are married, whom the Apostle alloweth to adorn themselves with comely and sober apparel, without pride or excess, 1 Timoth. 2.9. to please and content their husbands: but widows having no husbands to whose liking they should apparel themselves, ought not to deck themselves to please other men's eyes, Luther. 2. Doct. Friendship ought always to be joined with piety. Vers. 20. IVdah sent a kid by the hand of his friend. This H●rah judah's friend did perform an evil office, in being as it were a broker for judah; who should neither have requested any dishonest or uncomely thing of his friend, nor the other yielded unto it: love, truth, and piety, ought not to be separated, as Saint john saith, Whom I love in the truth, Epist. 3.1. Muscul. 3. Doct. Adultery in former times punished by death. Vers. 24. LEt her be burnt. We see that even among the Canaanites adultery was judged worthy of death: for judah inventeth no new kind of punishment, but speaketh according to the law and custom of that Country: So the Lord himself said to Abimelech that had taken Sarai unto him, Behold thou art but a dead man for this, etc. Gen. 20.3. Now although this law as peculiar to that Country, bindeth not now neither in respect of the kind of death (for by Moses law only the Priest's daughter if she played the whore was burned, Levit. 21.9. the rest were stoned:) nor yet in the inequality of the law: for the women offending were burned, the men escaped, as appeareth in judah, Calvin. whereas both adulterers and adulteresses are alike guilty: and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives, and the distinction of families, in which respect it may be thought somewhat of the former rigour and severity may be abated: yet this example condemneth the security and connivance of magistrates in these days in the punishing of this sin, when as faults of less nature are more severely censured than adultery. And whereas the precedent of our Saviour is urged by some for the mitigation of the punishment of adultery, Why Christ condemned not the adulteress, joh. 8. because he would not condemn the woman taken in adultery, it doth not serve their turn: for this mercy Christ showed, not to clear or exempt the adulteress, leaving her to the magistrate, but partly to show that he came not to be a judge in such causes, as neither in other like businesses, as dividing of the inheritance, Luk. 12.14. partly by this example he would teach what is to be required in the person of an accuser, not to be guilty of that crime whereof he accuseth others. 5. Places of Confutation. 1. Confut. That it is not lawful upon any occasion to marry the brother's wife. Vers. 8. Go into thy brother's wife. Because in this place, as also Deut. 25.5. it is permitted to natural brethren to marry the wives of their brother deceased; Bellarmine inferreth that the Law, Levit. 18.16. that a man should not marry his brother's wife, was but a judicial law, not grounded upon the law of nature, and abrogated by Christ: and that it is not simply evil so to do, for than it could not be made lawful by circumstance, Bellar. de ma●ri. cap, 27. Contra. 1. For a man of a lustful and unclean mind to take his brother's wife is against the law of nature, and was never lawful: but in this case only, to marry her in obedience to the law, and to revive the memory of the dead, was not against the law of nature. 2. If it had, God who is above nature, and who giveth law unto nature, might in this case grant an indulgence and dispensation for those times. 3. Like as then to kill was simply evil and forbidden in the commandment, yet in the zeal of God's glory to kill the wicked, as Phinehes did the adulterer and adulteress, and Samuel the king of Ameleck, was lawful and commendable: so notwithstanding that law in Leviticus which forbiddeth the discovering of the shame of the brother's wife, Levit. 18.16. that is, of a filthy and unclean desire to marry her; it might be lawful to do it only in this case, to show obedience to the law, and love to the dead in raising up seed unto him, which was not to discover their shame, but rather to cover it, in that the brother departed had by this means an heir to keep his memory, the woman had issue which was childless before. 4. That this law which forbiddeth to marry the brother's wife, was not abrogated by Christ, appeareth by john's reprehension of Herod, that it was not lawful for him to have his brother's wife, Mark. 6. 2. Confut. Against the Anabaptists, of the lawful power of magistrates. Vers. 24. LEt her be burnt. This maketh against the opinion of the Anabaptists, who deny that the Magistrate among Christians hath power to put any to death. And lest it might be thought only lawful in the Old Testament and not in the new, the Apostle confirmeth the same, saying, that the power beareth not the sword for nought, and that he is the minister of God to show revenge upon those that do evil, Rom. 13.4. Now whereas the Anabaptists object that place, Matth. 5.38. Ye have heard that it hath been said, an eye for an eye, a tooth for a tooth▪ but I say unto you, resist not evil, etc. Where Christ (they say) restraineth this power of revenging evil, given by Moses to the Magistrate: the answer here is ready, that although this rule was first given to the Magistrate, yet the Scribes and pharisees corruptly applied it to private revenge: so that our Saviour in this place disannulleth not the law of Moses, but speaketh against their corrupt gloss upon it. 6. Places of Exhortation. 1. Observ. How life is to be counted a blessing. Vers. 6. ER was wicked, etc. and therefore the Lord slew him: Length of days then simply and in itself is a blessing of God▪ and the extraordinary shortening and cutting off the days, is a curse: the blondie and deceitful man shall not live out half his days, Psal. 55.24. yet this is to be understood with certain conditions and limitations: 1. In respect of the times, for long life more apparently was accounted a blessing under the old testament, when the people were fed and nourished with temporal promises: but under the Gospel we must look to spiritual: 2. Generally upon all the blessing of long, and judgement of short life is not showed. It sufficeth, that for the demonstration of God's mercy in the one, and of his justice in the other, some are exemplified: 3. Short life is a blessing, when men are taken away from troubles to come, as Abiah was of jerobohams' house, 1 King. 14.13. And long life is a curse, when it bringeth shame and dishonour with it, as is seen in Cam, Calvin. 2. Observ. Not to post over the fault to others. Vers. 11. HE thought thou, lest he die as well as his brethren: judah layeth all the fault upon Thamar, as though her marriage had been unlucky, whereas it was wholly in his sons. Thus Adam posted over his fault to Eve, but we are taught hereby to examine ourselves, and to find out our own sin, Muscul. 3. Observ. The proneness of our nature to sin. Vers. 16. HE turned to the way towards her. We see in judah, what man's nature is, without the direction of grace: how prone and ready he was to commit this sin, and so carried headlong into it, that he spared not to give her his best ornaments for a pledge, his Ring, Kercheffe, and Staff, Musculus. Therefore that exhortation of Saint Paul is necessary: Fly from the lusts of youth, and follow after righteousness, faith, love, 1 Tim. 2.22. 4. Observ. To fear God more than men. Vers. 23. LEt her take it to her, lest we be ashamed: joseph feareth more the shame of the world in this case, than the displeasure of God, as many do, which are given to the filthy sin of uncleanness, Calvin. But we should remember what our Saviour saith, Fear not them which kill the body, but are not able to kill the soul, etc. Matth. 10.28, 5. Observ. After repentance, we must not fall into the same sin again. Vers. 26. SO he lay with her no more. In this judah is to be commended, that having committed a sin of ignorance, he would not fall into the same willingly again, Muscul. so true repentance, worketh a detestation of the sin repent of: and godly sorrow bringeth a great care with it, 2 Cor. 7.11. CHAP. XXXIX. 1. The Method or Argument. THis chapter setteth forth partly the prosperous estate of joseph, in his master P●tiphars house; partly his affliction and humiliation, in being cast into prison. In the first, 1. We are to consider the cause of Joseph's prosperity, the blessing of God, Vers. 1, 2, 3. 2. The effect thereof, the favour of his Master, who committed all to his hand, to Vers. 7. 3. Joseph's faithfulness again to his Master, in refusing to be enticed to folly by his Mistress, whereto two reasons induced him, the favour and goodness of his Master, the fear of God, Vers. 8, 9 In the second, 1. Is set forth the cause of Joseph's imprisonment, the false accusation of his mistress, with the probable show thereof, in detaining first, and then producing his vesture, Vers. 10. to 19 2. Then is set forth the affliction of joseph, in being shut up in prison with the other malefactors, Vers. 19, 20. 3. The qualifying of his affliction, in that the Lord so worketh with joseph, that he found favour also with the keeper of the prison, Vers. 21, 22, 23. 2. The diverse readings. v. 1. One of Pharaohs Lords. B. Courtiers. T. Princes. C. Eunuch. caet. see further, T.B.r. for the diverse readings of this word seris, and tah●ch, Gen. 37.36. qu. 29. qu. 30. At the hand of the Arabians. C. Ismaelites. caet. v. 2. And the word of God was an help to joseph. C. and the Lord was with joseph. cat. C.c. C.att. v. 4. And he pleased him. S. served or ministered to him. cat. sheret●●, to minister. H. det. T.C.r. v. 6. Heleft all he had in Joseph's hand, cat. only the Latin wanteth this clause, he knew nothing else. H. he knew nothing with himself: that is, which he had. S. P. he took account of nothing with him. G. he knew nothing with him. C. T. so also the Heb. H.c. v. 7. After many days. H. after these words. S.P. C. after this. B. after these things. G.T. heb. dabar, a word, a thing. Sleep with me. H. S. lie with me. T.C.r. v. 9 There is nothing in the house, which is not in my power. H. there is not in this house. S. there is none in the house greater than I G. B. he himself is not greater in the house than I. C.T. heb. H.S. alt. v. 10. He refused to commit adultery. H. he would not sleep with her, that he might lie with her. S. he consented not to lie with her, or be in her company. caeter. v. 11. joseph entered the house, to examine his accounts. C. to do some business. caet. C.c. H.c. H.c. v. 13. When she saw, etc. that she was despised. H. that he was fled out. caet. v. 16. For a proof of the matter, the cloak laid up she showed to her husband returning home. H. she laid up the garment with her, till her husband came home. caeter. S. ad. H. cor. v. 17. And said, let me sleep with thee. S. the rest have not this clause. v. 19 Giving too much credit to the words of his wife. H. when he heard the words of his wife, which she told him, saying, after this manner did thy servant to me. caet. T.r. v. 20. He cast him into prison. S. into the place of munition or strong place. S. into the prison house. G.B.P. into the round tower. T. sahar, a round tower. H.c. v. 22. Whatsoever was there done, was under him. H. whatsoever they did there, that did he. caet. 3. The Explanation of doubtful questions. QUEST. I. The meaning of their words, saving of the bread which he did eat. Vers. 6. HE took account of nothing, saving only of the bread, etc. 1. This is neither to be understood of joseph, that he had no other reward for all his service at his Master's hand, but the bread which he did eat, for it is not like that his Master would deal so hardly with him, having committed all to his charge. 2. Neither by this phrase is expressed Joseph's parsimony and sparing diet, that he would not eat of Potiphars' delicates, yet was fair and well-favoured: as the like we read of Daniel, Dan. 1. For this clause is to be referred to Potiphar, not to joseph, saving only of the bread which he did eat. 3. And yet we refuse the conceit of R. Solomon, who by bread here understandeth Potiphars' wife: for that is a forced and improper sense. 4. Neither with Aben Ezra, do we so expound it, as though joseph was excluded from meddling with his master's meat and drink, because it was an abomination to the Egyptians to eat with the Hebrews: for it is said before, vers. 4. that joseph found favour in his Master's sight, and served him, that is, waited and attended upon his person. 5. Wherefore the meaning is no more but this, that Potiphar freely committed the whole charge to joseph, taking no account of him: but was secure, and cared for nothing, he did only eat and drink, and take such things as were provided for him, without any more care, Mercer. jun. QUEST. II. How long joseph served in Potiphars' house. Vers. 7. AFter these things, etc. 1. The Latin translation readeth, after many years: which although it be true, yet it is not agreeable to the words of the text. 2. joseph spent many years in Potiphars' house: for first he was as a common servant in his Master's house, vers. 2. Then his master having a great liking of him, made him one of his own ministers or servants to attend his own person, vers. 4. Lastly, he made him ruler of his house, junius. 3. It should seem then, that joseph served 10. or 11. years in Potiphars' house, before he was cast into prison, from the 17. year of his age, till he was 27. he might be three year in prison, for two years after that the chief Butler was set at liberty, Pharaoh dreamt, Gen. 4.2. And joseph for expounding his dream, was advanced, being then 30. year old, Gen. 41.46. Mercer. Perer. QUEST. III. What stayed joseph from committing this great sin. Vers. 9 HOw can I do this great wickedness, and sin against God? 1. Like as the wicked, accustomed to do evil, cannot do that which is good: as is said of Joseph's brethren, that they could not speak peaceably unto him, Genes. 37.4. So the righteous established by the grace of God, cannot do evil, not in respect of their freewill, which by nature is prone enough to evil, but because God's grace stayeth them: so that they cannot do it, because they know they ought not, Perer. 2. Three things stay joseph from committing this sin; the fear of God, the love of his Master and his liberality toward him, and the duty of the wife toward her husband, Mercer. 3. Three things in respect of God ought to keep us from sinning. 1. The reverence of his Majesty, which seeth and beholdeth all things. 2. The consideration of his mercy and benefits received. 3. The fear of his judgements, Perer. QUEST. FOUR Of Joseph's invincible chastity. Vers. 12. HE left his garment in her hand and fled, etc. 1. Foreign histories make honourable mention of diverse, famous for their chastity: as Aeltanus of Amabaeus the harper, that having a most beautiful wife, yet abstained from her; and of Diogenes the Tragicall-writer, that did the like. Valerius Maximus writeth of one Spurima a fair young man, who of purpose disfigured and mangled his face, because he would not be desired of women: and of Hippon a woman of Greece, that cast herself into the sea to save her chastity: But chaste and constant joseph far exceedeth them all. 2. For being in his youthful years, when lust most rageth, of the age of 27. and often solicited, and of no mean woman, but of the lady of the house, he could neither be enticed by her promises, nor overcome by her threats, as it is like she did threaten to accuse him falsely to her husband, and so seek his death: neither the opportunity or secrecy of the place could move him: for Potiphar and all his servants were absent, in solemnising some festival day, and his wife stayed at home, feigning herself sick, as josephus conjectureth: neither the impudency of the woman, that laid violent hands upon him, and struggled a good while with him, till the servants were returned, could conquer his chastity. 3. He was not therefore so fair without, as he was fair and comely within: pulchri●r in luce cordis, quam facie corporis, fairer in the light of his soul, than in the face of his body, Augustine. 4. In whom appear four principal virtues: his temperance, in not being enticed, no not by his Mistress: his justice, in not yielding to do this wrong and dishonour to his Master: his fortitude, in not suffering himself by many attempts and assaults to be overcome: his prudence, in choosing rather at once to reject her, and leave his garment, than to keep her in suspense, Rupertus. QUEST. V. How it came to pass that joseph was imprisoned, not put to death. Vers. 20. AFter this manner did thy s●rvant unto me; and Joseph's Master took him, and put him in prison. 1. That is an obscure collection of Rasi, that Potiphars' wife being in bed with her husband, showed how joseph would have done unto her: it is not like that she stayed so long to make her complaint: but as josephus thinketh, she sitting weeping and mourning, told her tale as soon as her Lord came in: 2. In that Potiphar casteth joseph into prison, and killeh him not; I neither think with Perer, that it proceeded of his Master's love toward him; nor with Musculus, that he was committed to custody there to be kept, till he received the sentence of death. But I rather with Chrysostome ascribe it to God's providence, who so wrought in Pharaohs heart, that he had no such purpose to put joseph to death, as also Joseph's innocence might appear, Joseph's manner of imprisonment. for the which cause the chief keeper under Potiphar showed him favour. 3. It seemeth that joseph was put into a dungeon, chap. 40.15. The word Sohar signifieth a round vaulted house, such was this where the King's prisoners lay bound, and whither joseph was sent, not of favour as some think, but for more sure keeping: and there he lay bound with fetters, as it is in the Psal. 105.18. They hold his feet in the stocks, and he was laid mirons. 4. Places of Doctrine. 1. Doct. The prosperity of the righteous must be ascribed to God's providence. Vers. 2. THe Lord was with joseph and he prospered: Joseph's prosperity is ascribed to God's providence: the world useth to impute such things to chance and fortune: but we must look toward God the author of our prosperous state, and moderator of our afflictions, Calvin. That we may say with David, Whom have I in heaven, but thee, and I have desired none in the earth with thee? Psal. 73.25. 2. Doct. Why adultery is called a great sin, and against God. Vers. 9 HOw can I do this great wickedness, and sin against God? Adultery is called a great sin; as Abimeleck saith to Abraham, What have I offended thee, that thou hast brought upon me and my kingdom this great sin? Gene. 20.9. It is a great sin; because there is dishonour done to the husband, whose bed is defiled: the children are wronged, who are illegitimate being gotten in adultery: the woman also breaketh her faith and vow made to her husband: and this sin is specially said to be against God, who is the author of holy wedlock: whose institution is by this means violated and broken: as David therefore saith, Psal. 51.4. Against thee, against thee only have I sinned, Muscul. 3. Doct. Fear of evil report must not make us leave our duty. Vers. 12. HE left his garment and fled. joseph did choose rather to keep his innocence, though it were with infamy and false report: for as according to S. Paul's rule, we must not do evil, that good may come of it, Rom. 3.8. So we must not leave off to do good, though evil do ensue upon it. We ought to use all means to have good report, but rather than we should hazard our faith and innocence, we must arm ourselves with joseph, to pass by honour and dishonour, by evil report and good report, 2 Cor. 6.8. 5. Places of confutation. 1. Confut. Against Merits. Vers. 21. THe Lord was with joseph, and showed him mercy, etc. Although joseph feared God, and was a virtuous man; yet this favour which he found is ascribed to God's mercy, not to any merit or worthiness in him: for although the Lord rewardeth his innocence and integrity by this means, yet was it in mercy, Calvin. So jacob before acknowledged all to be of God's mercy, Gen. 32.10. I am not worthy of the least of all thy mercies: and Gene. 33.10. God hath had mercy on me, and therefore I have all things. 2. Confut. Against the descension of Christ into Limbus patrum. Vers. 22. ANd the keeper committed all the prisoners to Joseph's hand, etc. Pererius here maketh joseph a type and figure of Christ, that as the prisoners were committed to his charge, whom he was a great comfort unto, and prophesied unto some of their deliverance, so Christ, descending to hell, delivered from thence those which were there bound in prison. Contra. Beside that such devised allegories are but simple grounds of matters of faith, such as the Papists make the descension of Christ to Limbus patrum to be: this comparison between joseph and Christ hath small agreement in this point. 1. joseph was put into the dungeon, as a prisoner himself: I hope they will not say, that Christ was as a prisoner in hell. 2. joseph delivered none, but foreshowed the deliverance of some: but Christ must be a deliverer. 3. Some of these prisoners were not delivered, but condemned: but Christ (they say) harrowed that hell, to the which he descended, and delivered all. 6. Places of Moral observation. 1. Observ. Families and kingdoms blessed for the righteous sake. Vers. 5. THe blessing of the Lord was upon all that he had in the house, and in the field. Thus we see that God blessed Potiphars' house for Joseph's sake: as Laban prospered because of jacob: thus houses, families, cities, and kingdoms are blessed, because of the people of God: the world therefore hath reason to make much of them, as Potiphar did of joseph, not to hate, and de●ide them, as the fashion of this untoward age is. 2. Observ. Beauty a deceitful gift. Vers. 6. IOseph was a fair person. joseph by occasion of his beauty and favour, was in great danger, to have been supplanted and enticed to evil: which teacheth us, that although favour and beauty be a precious gift from God, and as the Poet could say, gratior est pulchro veniens è corpore virtus: virtue hath a better grace, that shineth from a beautiful face: Yet there are better gifts to be desired, which bring no such inconvenience: as the Apostle saith, desire you the best gifts, 1 Cor 12.31, Muscul, Calvin. 3. Observ. The three engines and weapons of harlots. Vers. 7. HIs Master's wife cast her eyes upon joseph. Wanton women have three principal weapons that they fight with: prima adultera oculorum tel● sunt, an harlots first engines are her eyes, as here Joseph's Mistress first casteth her eyes upon him: secunda verborum: The second, are her enticing words, as here she impudently saith, come lie with me, Ambrose: The third, is their impudent behaviour, and continual soliciting: as here this unshamefast woman did day by day, move and provoke joseph, Vers. 10: ex Perer. 4. Observ. The occasion of evil to be avoided. Vers. 10. HE harkened not unto her, to lie with her, or be in her company. joseph would avoid all occasions, that might draw him into the least suspicion of evil, Muscul. So the Apostle saith, Abstain from all appearance of evil, 1 Thess. 1.22. He that will not be enticed to adultery, drunkenness, and such like, must shun and avoid the company of such. 5. Observ. The unstable affections of the wicked. Verse 14. She called to the men of the house. This wicked woman's love, was turned into hatred: such was Amnons' filthy love, or lust rather, toward Thamar, whom he hated as much after his unclean act, as he doted upon her before, 2 Sam. 13.15. Such are the affections of the wicked, variable, inconstant, inhuman, unsteadfast. 6. Observ. God visiteth his children even in prison. Vers. 21. THe Lord was with joseph, and showed him mercy, etc. Though joseph was closed up in the dark dungeon, yet God was his light and comfort: as it is in the Psalm, Unto the righteous ariseth light in darkness, Psal. 102.4. Visi●at deus & in carcere suos, God doth visit his, even in prison: as Christ saith in the person of his members, I was in prison, and ye did not visit me, Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison, when at midnight they sung a Psalm unto God, Act. 16.25. CHAP. XL. 1. The Method or Argument. THis chapter showeth first, what favour joseph found for the time present at the hands of the keeper, and how he was set over the other prisoners, vers. 1. to vers. 5. Secondly, how by the interpretation of certain dreams he made away for his deliverance, and preferment following: where first the dreams are rehearsed unto him; the dream of Pharaohs chief Butler apart, as also the dream of the chief Baker: then joseph expoundeth the dreams: the interpretation of the one was good, of the other unhappy: lastly is showed, the diverse success of these dreams, according to Joseph's interpretation, vers. 19 to the end. 2. The diverse readings. H. ad. v. 1. It happened that two eunuchs offended. H. the rest have not this clause: but only, that the Butler and Baker offended. S. ad. T.r. The chief Butler and chief Baker. S. The Butler and Baker, caet. v. 1 The Butler and Cook. T. Butler and Baker. caet. aphah, signifieth to bake, and to seethe and dress meat: it appeareth, v. 17 that he had charge of the King's meat. T.r. v. 2. Pharaoh was angry with them. H. angry with his two eunuchs. S. two princes. C. officers. G. B. Courtiers. T. Saris, signifieth both and Eunuch, and gelded man, as likewise a principal officer, S. det▪ or man in authority. v. 3. He sent them into the prison of the Captain of the soldiers. H.C. of the chief steward. G. B. praefecti satellitum, master of the guard. T. principis lanionum, the chief slaughterman. P. see before, chap. 37.36. of the diverse readings▪ of the word tabach. v. 3. In the place where joseph lay. S. lay bound. caet. the house of them that were bound, where joseph lay bound. T.r. G. the round tower. T. So●ar, a round vaulted place. v. 5. They dreamt both a dream the same night. H. both one dream in one night. S. every one his dream▪ H.S.c. cat●r. Their visions were of their dream. S. each man's dream of a diverse interpretation. S.B.c. S. according to the interpretation thereof. c●t. The Butler and Baker of the King of Egypt, which were bound in prison: all have this clause but the Latin. H. det. T.r. v. 13. Pharaoh shall remember thee C. remember thy service. H. thine office. S. ●●mber thy head, or ●eavie thine head. T. lift up thy head. B.G.P. heb. v. 16. Three baskets of meal. S. filled with principal or white bread. diverse. sig. T.r. C. three white baskets, G. P. three white wicker baskets. B. baskets full of holes. T. char, signifieth white, and full of holes. v. 17. All kind of baken meats for Pharaoh. cat. all kind of meats dressed by the art of coquerie. T. see before, v. 1. v. 23. He forgot his interpreter. H. remembered not joseph, but forg●t him. caet. H. det. 3. The explanation of doubtful questions. QUEST. I. What the offence was of Pharaohs chief Butler and Baker. Vers. 1. THe Butler offended, etc. 1. This Butler and Baker that offended, were not the under officers, and therefore they which were set over them were punished, as R. Ephraim Carus thinketh: for it had not been justice to punish one for an others fault: but the same parties, which offended were committed. 2. Neither was this their offence, because Pharaoh found a fly in the cup, and a little stone in the bread, as some Hebrews imagine; it is not like that so wise a Prince would punish so small offences with death: some think they had attempted the chastity of Pharaohs daughters, but it is most like, that it was some conspiracy or treason against the life of Pharaoh, as we read in the book of Esther, that two Eunuches conspired against Assuerus, Mercer. QUEST. 2. How the chief Butler's head is said to be lift up. Vers. 13. WIthin three days shall Pharaoh lift up, or leavy thy head, etc. 1. junius exposition here is too curious; that referreth this to that use and custom of tables made with rows and ranks of holes, with pegs, against the which were written the names of the officers with their ministry and services: and that this peg is called the head, and the board or table, the base, or seat, to the which the peg should be removed: which signified the restoring of him to this place again. 2. I had rather with Mercerus, understand by lifting up or levying the head, the numbering of him among the rest: as the phrase is used, Exod. 30.12. When thou liftest the head of the children of Israel, that is, takest the sum of them. 3. But we need not search further, than with Musculus, to take the plain and ordinary sense; who by lifting up or levying the head, understandeth his advancement, and restoring to his former condition: as the head of joachim King of judah is said to be lift up, when he was delivered out of prison, 2. King. 25.27. QUEST. III. Whether joseph offended in making request to the Butler to remember him. Vers. 14. HAve me in remembrance, etc. 1. The Hebrews do reprehend joseph, for trusting to this means of his deliverance, & say that for this cause he was chastised with two years longer imprisonment: to the same purpose writeth Augustin. serm. 82. the temp. But although joseph was content to use the means which was offered, yet there is no doubt he relied upon God's providence still, & therefore joseph is here reprehended without cause. 2. Neither doth he make sale of his spiritual and prophetical gift, requiring this as a reward and recompense for this good tidings. But by this he showeth the certainty of the Butlers good success and favour with the King, that if he made but mention of him to Pharaoh, he might be delivered: neither doth he ask this as a reward, but taketh this occasion to do himself good: for it is lawful for a man to use all honest means for his liberty, as the Apostle saith, Art thou called being a servant, care not for it, yet if thou canst be free use it rather, 1 Cor. 7.21. Calvin. 3. It may be that joseph was some what too confident upon this means, as though this were the way that God had appointed for his deliverance; and therefore God would exercise Joseph's patience still; so that joseph failed not in diffidence and distrust, in betaking himself to the means: but rather herein, that he limiteth God's providence, both for the means, and the time, that even now, and by this means, he hasteth to be delivered, Calvin. Mercer. QUEST. FOUR How joseph is said to be stolen away. Vers. 15. I Was stolen away by theft out of the land of the Hebrews▪ 1. This theft was not committed by the Ismaelites, who bought joseph for their money but by his own brethren: who committed a theft two ways, both because they sold a freeman, not taken in battle, nor brought into bondage, which by Moses Law was punished with death, Exod. 21.16. and in that they did rob their father of his child, Perer. 2. Hebron is not here meant by the land of the Hebrews, as Ramban, Canaan why called the land of the Hebrews because that was the principal place of abode, for Abraham, Isaac, and jacob: but the land of Canaan is thus called, where the Hebrews dwelled; which joseph so calleth, rather than Canaan, because he abhorred to be counted of that nation, Mercer. QUEST. V. How the chief Baker his head is said to be lifted up 〈◊〉 levied. Vers. 19 WIthin three days Pharaoh shall take thine head from thee, or leavie thine head off from thee, etc. 1. junius readeth thus▪ Pharaoh numbering thee, shall cause the● no more to be numbered: and he referreth it as before, to the removing or taking away of his peg (which he taketh for his head) out of his hole or place in the table: but this seemeth to be too curious. 2. Neither with some other, do I think, that the chief Baker was beheaded, for the text saith, he was hanged upon a t●ee, which needed not, if he were first beheaded. 3. Some make the meaning of the phrase to be this, that Pharaoh would take away his life from him: and the Latins say, capite plecti, to lose the head, that is, to be put to death; hence they are called capital crimes, that are punished by the loss of the head, or life, Mercer. 4. The most read, shall take thine head from thee: but he was hanged, not beheaded. 5. Some think he was first beheaded, and then hanged, as the manner is yet in some countries, Osiand. But in that the Butler's head was lift up as well as the Bakers, vers. 20. this phrase doth not show his punishment, for then the effect, vers. 20. should not answer to the prophecy. 6. Some understand it of his hanging, that his head was lift up upon him: as our Saviour calleth his hanging upon the cross, his exaltation or lifting up, joh. 3.14. Pelican. But this cannot be the meaning, because the same phrase is used both of the Butler, and Baker. 7. This therefore is the sense, that Pharaoh should lift up his head aloft out of prison, and cause his name to be rehearsed, and so his head to be levied among the rest of his servants, and take cognizance of both their causes, but the one he should hang, and restore the other: So joseph doth foretell unto them three things: whereof the first, the levying of the head, and examining their cause, is common to them both: the other two things are peculiar to either: the Butler shall be restored to his office, and minister the cup to the King, vers. 13. the Baker shall be put from his office, and no more reckoned or levied among the officers, and be hanged: this than is the true reading of the words, Pharaoh shall leavie thine head from upon thee: that is, that no more levying or reckoning be made upon thee: which words may be supplied by the contrary, vers. 13. and the exposition of the preposition, ghal used there, to thine office, and (m●ghal) from off expressed here, do insinuate as much: so also the same word meghaleca, from off thee, is used in the end of this verse: and Deut. 8.4. Thy garments 〈◊〉 not wax old (from off thee): that is, to be no more upon thee, and so to be used by thee. QUEST. VI Whether joseph used any preamble to his interpretation. Vers. 19 THe birds shall eat thy flesh. 1. It is like that joseph being to deliver so hard an interpretation of the Baker's dream, did use some preface to excuse himself, as Philo bringeth him in thus speaking, utinam tale somnium non vidisses, etc. I would thou hadst either not seen this dream, or not declared it to me: and it is not unlike, but that joseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars' dream, The dream be to them that hate thee, and the interpretation thereof to thine enemies, Dan. 4.16. 2. This hanging of malefactors upon a tree, seemeth to have been an ancient punishment, and it was counted a most ignominious death: and therefore Saint Paul setteth forth the great humility of Christ, that humbled himself even to the death of the cross, Philip. 2. The Latin translator readeth, he shall hang thee on the cross: which kind of death was used also among the Romans: The hanging upon the cross an ancient punishment. as Tully saith, Facinus est vincire civem Romanum, scelus verberare, quid dicam in crucem toller●; It is a great offence to bind a Citizen of Rome, a greater to beat him, the greatest to set him on the Cross, Cicer. Verrem. 7. 3. Such as were hanged to death among the Israelites, by the law were to be taken down and buried the same day, Deut. 21.23. But it seemeth, that this use was not observed among the Gentiles, but their bodies did hang to be meat to the fowls of the air, Perer. which may be noted, as a great judgement of God, when the Lord suffereth his own image in man to be so defaced, and his flesh to be given for meat to the fowls and beasts, whose flesh is appointed to be man's food: as the Lord threatened against jeroboam and his house, that they which died in the City should be eaten of dogs, they which died in the fields should be devoured of the fowls of heaven, 1 King. 14.11. Muscul. QUEST. VII. Whether lawful to keep the memory of the birthday. Vers. 20. PHaraohs birthday. 1. This was a very ancient custom to celebrate the birth-days of Kings and Princes; both among the Medes and Persians, as witnesseth Xenophon, lib. 1. as also, such was the use among the Romans, as Gellius maketh mention of an Epistle written by Augustus to Caius: Celebrasse me sexagesimum & quartum natalem meum; That he had celebrated the 64. yearly day of his nativity. 2. Yet do we not read of any of the righteous in the Scripture, that kept their birthday, but rather cursed it as the beginning of sin and sorrow, as job did, cap. 3. and jerem. cap. 20. only we read of this Pharaoh, and Herod the tyrant, that kept a memory of their birth-days, Perer. yet it is not unlawful to celebrate the memorial of the nativity days of Kings, and other worthy men and women, so that we take heed of superstition, in giving the honour of such days unto men, as the Church of Rome doth: and that we abuse not such days, to profaneness and wantonness, as the Heathen did: but only thereby take occasion to give God thanks for such worthy instruments, which he in mercy raised up to the Church or Commonwealth. Calvin. Mercer. 4. Places of Doctrine. 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spiritual things, may reap temporal. Vers. 14. HAve me in remembrance. joseph was worthy to have this kindness showed him, that had been an interpreter and messenger of so good tidings: according to the same rule, it is lawful for the Ministers of God, the interpreters of the word, that sow spiritual things to the people, to reap temporal, Muscul. 5. Places of confutation. 1. Confut. The interpretation of Scripture must be taken from the spirit of God, 〈…〉 Vers. 8. ARe not interpretations of God? As God by the spirit of God did 〈…〉 dream: so the interpretations of the secrets of God's word proceed from the spirit of God: as our Saviour interpreted the Scriptures to the two disciples, and opened their 〈…〉 them, Luk. 24.45. wherefore we are not to depend upon the tradition of the Church▪ opinion of 〈◊〉, conceit of Pope and Cardinals, for the understanding of the word, but we must 〈…〉 God speaking in the Scriptures, Muscul. 2. Confut. Against the superstitious festival of the virgin Marie. Vers. 20. PHaraohs birthday. Perer. taketh occasion hereby to justify the practice of the Church in celebrating the birth-days of three, of our Saviour, the virgin Marie, and john Baptist, in Gen. c. 40. number. 11. Contra. 1. The Nativity of our Saviour is worthily celebrated: because in himself he was the rarest birth that ever came into the world, being without sin; and in respect of us, the most beneficial, by whom our redemption and everlasting salvation was purchased. 2. The nativity of john Baptist is solemnised, as a matter indifferent, by the Church, not to the honour of john, but to the praise of Christ, whose forerunner he was: and we find mention made in Scripture, of his strange and extraordinary birth. 3. But the Nativity of the virgin Marie is a superstitious solemnity, because they consecreate it to the honour of the virgin: it is blasphemous, in that they hold her to have been without sin, which prerogative is only peculiar to our blessed Saviour: it is also vain, false, and frivolous, because there is no mention made of it in Scripture. 6. Places of exhortation. 1. Observ. Of the slippery state of Courtiers. Vers. 2. PHaraoh was angry against his two officers, etc. These two were principal officers in Pharaohs court; yet suddenly cast out of their Prince's favour: wherein we see the slippery state and condition of Courtiers, who are to day in favour, to morrow in disgrace, as Haman was with Akassuerus, Muscul. Little do men consider, that ambitiously desire to be great in Court, how soon their fair weather may be overcast with clouds. 2. Observ. Compassion toward the afflicted. Vers. 7. WHerefore look ye so sadly to day? Joseph's humanity appeareth, that first offereth himself to these men in misery, to comfort and cheer them up: as our Saviour asked the two disciples walking by the way, why they were so sad, Luk. 24.17. and to Mar●● Magdalene he said, why weepest thou? john 20.15. such ready compassion should we show to them that are in heaviness, Marlorat. 3. Observ. No man to presume beyond his strength and gifts. Vers. 8. TEll me them now, etc. Daniel having received a greater gift of interpretation, was able both to tell the King what he had dreamt, which was gone from him, and the interpretation of it, Dan. 28. joseph presumeth not beyond his gift, but first desireth these dreams to be rehearsed unto him▪ whereby we learn, that every man consider his strength and gift from God, and put not himself forward beyond that, Calvin. this is that which the Apostle saith, that every man understandeth according to sobriety, as God hath dealt the measure of faith, Rome 12.3. 4. Observ. Carnal men hear the word for worldly profit. Vers. 16. WHen the chief Baker saw that the interpretation was good, etc. He desired an interpretation of his dream, not because he had a mind to be instructed thereby, but for that he expected some good also: So many men make semblance of some love toward the preaching of the word, not of any conscience, but only seeking thereby their pleasure and prosperity: which missing of, than they depart heavy and fact, as the rich young man did go from Christ, Mark. 10. Calvin. 5. Observ. Ministers must not be afraid to denounce God's Judgements. Vers. 19 WIthin three days shall Pharaoh take thine head. joseph showeth himself a faithful messenger, that would not conceal the interpretation from the Baker, though he knew it should not be welcome: so it is the duty of faithful Ministers, not to fear to denounce the judgements of God to his people, though they have shall thanks for their labour, Calvin. 〈◊〉 the Prophet, Mich●●ah did frankly and freely deliver his message to wicked Ahab, 1 King. 22. 6. Observ. Courtiers all for themselves. Vers. 23. THe chief Butler did all remember joseph. Here we have a right pattern of a temporising Courtier, who partly for fear to move the King, partly being addicted to his profit, to serve his own turn, would make no mention of joseph, Muscul. The like mind was at the first in Esther, who fearing the King's displeasure, refused to make suit for her people, but Mordrehai roused her up from that courtlike sleep, and awaked her, Esther 4. CHAP. XLI. 1. The Method or Argument. IN this chapter we have set forth, 1. The dreams of Pharaoh, both tending to one and the same end, vers. 1. to vers. 8. 2. The interpretation of the dreams. 1. The occasion of sending for joseph by the narration made by the Butler, of that which had happened in prison▪ Vers. 9 to Vers. 16. 2. The repetition and rehearsal of Pharaohs dreams to joseph, Vers. 17. to Vers. 25. 3. The interpretation itself, together with the counsel and advice of joseph, Vers. 28. to Vers. 37. 3. The exaltation and prosperity of joseph: whereunto belongeth, 1. The authority committed unto him by Pharaoh, Vers. 38. to Vers. 42. 2. The great honour given unto him, Vers. 42, 43. 3. The changing of his name, 46. 4. His marriage and children, Vers. 50. 4. The accomplishment of the deames. 1. In the seven plentiful years, Vers. 49. to 54. 2. Then in the years of famine, beginning, 54 to the end. 2. The diverse readings. v. 2. In a meadow. B.G.C.P. in fen ground. H. in achi. S. in the reed. T. achu signifieth grass, and reed: it is like they stood among the reed, S. ap. f. pr. T.r. because the lean kine stood by them in the brink of the river, when sedge and reed did grow, Exod. ●. 3. H. alt. H. det. v. 7. Devouring all the beauty of the former. H. and the thin ears devoured the seven rank and full catet. caet. Behold, it was a dream: all have this clause, but the Latin. v. 11. We both saw a dream, a presage of things to come. H. every one saw according to his dream. S. we dreamt each man according to the interpretation of his dream. T.G.r. C.G.P. each man's dream of a sundry interpretation. B. each man's dream agreeable to the interpretation. T. H. det. v. 14. And they offered him to him, to whom he said. H. he came to Pharaoh, than Pharaoh said to joseph. caet. S.c. T.B.r. v. 16. Without God, health shall not be answered to Pharaoh. S. not from my wisdom, but from the face of God, shall peace be answered to Pharaoh. C. without me shall God answer prosperous things to Pharaoh. H.G. not I, but God shall give Pharaoh an answer for peace. B. it is not in my power, but God, etc. T. beside me. P. bilgnad, beside, without. H. alt. v. 20. Having devoured the former, they showed no token of fullness. H. and when they had eaten them up, it could not be known, that they had eaten them up. caet. H.S.c. v. 22. I slept again. H.S. I saw again in my dream. caet. v. 26. Are seven years. S. seven years of plenty. caet. H. cor. v. 28. Which shall be fulfilled in this order. H. this is the thing that I have said to Pharaoh. G. this is the word that I have said to Pharaoh. That God hath showed to Pharaoh, what he will do. caet. C. alt. v. 38. Who is full of God's spirit. H. in whom the spirit of prophecy is the face of God. C. in whom the spirit of God is. caet. v. 42. Arrayed him with silk garments▪ C.H.S.P. of fine linen. G. of reins. B. vestis 〈◊〉, garments of fine cotton, or gossipin. T. he●. shesh, silk. v. 40. At thy word shall all the people he ruled. C. B. be obedient. H. S. shall kiss thee on the mou●h. Ga. T. P. shall be armed at thy word. G. some derive the word of shacach, to move or run up and down: some of nashack, to kiss: some of nesheck, armour: so I take the last reading to be best, with Mercerus; for though in those countries, to kiss was a sign of obeisance, and therefore it is said in the second Psalm, kiss the sun lest he be angry: yet to kiss the mouth was a sign of love, rather than of fear and obedience, Cantic. 1.1. v. 43. And they cried before him, Abrech. G. P. tender father. B. this is the father of the king. T. H.r. S. det. C. that they should bow the knee before him. H.T. heb. ●arac, to bow the knee: so readeth Mercer, Oleaster. the Septuag. omit this word. v. 44. Without thee shall no man lift up his hand. S. his hand or foot. caet. his hand to take armour, C. ad. or foot to ride upon an horse. C. 45. And he called him in the Egyptian tongue, the Saviour of the world. H.c. & ad. H. the man to whom secrets are revealed. C. Saphinath, paaneach. caet. v. 45. Priest of Heliopolis. H.S. Priest of On. B. Prince of On. cae●. cohen, a Prince, or Priest. v. 47. The corn Was bound in handfuls. H▪ the earth brought forth handfuls of abundance. diverse. sig. S. brought forth great store. G. great store to lay up, B. to lay up in barns. P. the inhabitants gathered the corn into barns. C. the earth brought forth by handfuls. T. heb. he referreth it, not to the binding of she●ves, C.r. T.S.r. as H. or laying up in barns, as B.C. but to the abundance, that they had of every seed or grain an handful: which seemeth also to be the meaning of the Septuagint. v. 54. In all the world the famine prevailed, and the famine was in all Egypt. H. in all lands the famine prevailed, but in all the land of Egypt was food. caet. H. cor. v. 57 That they might qualify the evil of their want. H. because the famine was sore in all lands. caeter. H. cor. 3. The Theological Explanation of doubtful questions. QUEST. I. How long joseph was in prison, and where we must begin the computation of these two years. Vers. 1. AFter two years Pharaoh dreamt, etc. 1. I neither think with Ios●phus and Mercerus that these two years must be accounted from the beginning of Joseph's imprisonment, and that he was but two years in the whole in prison: for the beginning of this chapter best agreeth with the end of the former, where mention is made of the Butler's restitution to his place: so then two years after that Pharaoh dreamt, jun. 2. Yet do I not think, that these officers were an whole year in prison, as some conjecture, and that joseph and they were imprisoned much about one time: for the keeper of the prison, would not at the first give joseph charge of such prisoners, till he had experience of his fidelity: I rather think, that joseph was in prison some time before, and that he was there a whole year before the chief Butler's deliverance, and two year more after, three in all. QUEST. II. Why Pharaoh dreamt, and where. Vers. 1. PHaraoh dreamt, etc. 1. The Hebrews note, that it is not here added, Pharaoh King of Egypt, till afterward, when joseph was advanced, by whose prudence and wisdom he so governed, that then he was worthy the name of a King, and not before: but this is somewhat curious. 2. This dream is showed to Pharaoh, because it belongeth to the office and duty of a king to provide for his people. 3. This river was not a stream issuing out of Nilus, as jun. But Nilus itself, which is usually called by the name of the river, Exod. 2.3. and because Nilus doth water the plain of Egypt, where they have no rain, and so maketh it fruitful, it serveth fitly to decipher the seven years of plenty, Mercer. QUEST. III. The difference between the dreams of Pharaoh and Nabuchadnezzar. Vers. 8. PHaraoh told them his dreams, but none could interpret, etc. 1. Nebuchadnexzars' dream which he dreamt, Dan. 2. was unlike to this of Pharaoh: for he had forgotten his dream, not as some think, because he slept with full stomach, but God so disposing: but Pharaoh very well remembreth his dream: there Nabuchadnezzar commanded to slay the wise men, but Pharaoh of a more gentle nature spareth them. 2. Neither did any of them attempt to give an interpretation of Pharaohs dream, as that he should beget seven daughters, and bury seven sons: or that he should subdue seven Kingdoms, and seven other should rebel: as some of the Hebrews conjecture: The soothsaiers blinded. but they were all mute, and could say nothing: God had blinded them: for otherwise it had been an easy matter, by the full ears to understand plenty, Mercer. 3. It seemeth that Pharaoh was no proper name, but common to the Kings, as Caesar is to the Emperors: for the Butler useth it in the third person, Pharaoh a common name to the Kings of Egypt. vers. 10. as if we should s●y, the King's majesty, jun. and it had been an uncivil thing to call the King by his proper name, Mercer. QUEST. FOUR Whether Pharaoh in his dream had an interpretation of it. Vers. 15. I Have heard say of thee, that when thou hearest a dream, etc. 1. josephus' further addeth, that Pharaoh did gently entreat joseph, took him by the hand, and bade him not to be afraid, but truly declare unto him his dream, whatsoever it signified, good or evil. 2. This is likely and probable▪ but that other conceit of josephus hath no probability, that Pharaoh together with his dream had the interpretation thereof showed him in his sleep: for it is like, that Pharaoh then would have spoken of it to joseph. 3. Pharaoh seemeth to have none other opinion of joseph, but as of a cunning soothsayer and conjecturer of dreams: and such was the opinion received of joseph afterward, as Trogus Pompejus, whom justine allegeth, writeh of him, that he did learn in Egypt artmagike, and other points of their learning: therefore joseph of purpose maketh mention of God, joseph knew not Pharaohs dream aforehand, as Pererius. who without any art or skill in joseph, should by his mouth give the interpretation of the dream. 4. And whereas he saith, God shall answer for the wealth of Pharaoh, joseph thus saith, not as knowing the dream already by revelation from God, as Pererius thinketh: but he ignorant as yet of the dream doth not prophesy, but wish prosperity to Pharaoh, and so insinuateth himself by this dutiful comprecation, Mercer. jun. Muscul. QUEST. V. Of the thrice repeating of these dreams, and the reason thereof. Vers. 20. ANd when they had eaten them up, etc. 1. This is reported some what diversely by Pharaoh than it was before expressed: not to this end, as some Hebrews imagine, that Pharaoh would try by these means Joseph's cunning, whether he could rehearse the dream aright: But whereas these dreams are thrice repeated, by Moses, Pharaoh, joseph, the same words are not every where kept, but the sense: as we see the like, Gen. 24. where Abraham's servant some what diversely in words reporteth the history of Rebeckahs coming forth and behaviour towards him. 2. But some Hebrews are yet more absurd, that whereas these dreams, of seven kine, and seven ears, betokening 14. years, seven of plenty, and seven of famine, are thrice repeated in this chapter, they make thrice 14. years: whereas these dreams though often rehearsed, are but one prophecy and tend to the same end, Mercer. QUEST. VI Why Pharaohs dreams were doubled. Vers. 25. PHaraohs dreams are one. 1. They are one in signification, but diverse in respect of the vision, jun. 2. The Hebrews think, that joseph by this speech would excuse the Egyptjan soothsayers, why they could not expound the dreams, because it was hard to find out the interpretation, seeing these dreams being diverse did portend but one thing: and beside, they take these to be natural dreams, whereas joseph showeth they were of God. But joseph doth not insinuate himself into the love and affection of these Magicians, whom he knew to be professors of Idolatry and superstition, but doth faithfully discharge this duty committed unto him. 3. Now although the dreams had one meaning, yet they were doubled, not for any such cause as Lyranus & Tostatus imagine, to show the two causes of fertility, good seed signified by the ears, and good tillage by the oxen: but joseph himself rendereth two reasons thereof, vers. 33. the certainty of this thing, and the speedy accomplishment thereof. QUEST. VII. joseph, not Pharaoh, the Prophet. Vers. 25. GOd hath showed Pharaoh what he is about to do. 1. Though these visions were showed to Pharaoh, yet because he understood them not, joseph is rather to be counted a prophet, that interpreted them, than Pharaoh that understood them not: for it is one thing to have a representation of things objected to the fantasy, another to have the mind lightened to understand them. 2. And whereas God is said to do this, it was not an ordinary plenty, or famine, procured by natural means, but extraordinary sent of God: This plenty and famine not procured by natural causes. although I deny not, but that there might be a concurrence of some natural means: for Nilus' overflowing, if it be moderate, causeth plenty in Egypt; if it be s●●nt, bringeth sterility and barrenness. Pliny showeth, that the full increasing of Nilus is sixteen cubits high: in duodecem cubitis famem sentit, etc. if it overflow under 12. cubits, famine followeth, and in 13. cubits there is scarcity: 14. cubita hilaritatem afferunt, 15. securitatem, 16. delicias. 14. cubits in the overflowing bring cheerfulness, The increasing of Nilus in the years of plenty, how many cubits. 15. security, 16. plenty: he further showeth, that the greatest increase was of 18. cubits under Claudius, the smallest of five cubits in the Pharsalean war: lib. 5. c. 9 It might be that Nilus in the seven plentiful years overflowed 16. cubits or above, and so made the ground fruitful; and in the seven dear years exceeded not 12. cubits, or was much under, and so caused dryness and barrenness: ex Perer. QUEST. VIII. Joseph's wisdom in counselling to have a chief officer appointed for corn. Vers. 33. LEt Pharaoh provide for a man of understanding, etc. 1. joseph doth not only foretell the calamity to come, but provideth a remedy for it; so could not the vain Astrologers, and Apollo's oracles, if sometime they guessed at things to come, they could not tell how to help it, Mercer. 2. joseph doth not give this counsel ambitiously, as seeking his own honour, as the Hebrews think, for as yet he was ignorant of his advancement: but God directed him by his spirit, to give this advice, that it might be a way to his exaltation. 3. This office here invented by joseph, to have a care to provide food for the people, grew afterwards to be very honourable: and from the Egyptians, it is like the Romans took this invention: the first officer among them, who was called praefectus annonae, the chief steward for provision, was L. Minutius, what time there was such a famine in Rome, that many people cast themselves with their heads covered into Tyberis: Pompey the great, after many honourable triumphs was chosen to this office; who having made great provision in Africa, being ready to take ship, stayed not, though a great tempest arose, thus saying, navigandi necessitas est, vivendi non est necessitas: There is great necessity to sail, (for the City was at that time in great want) but there is no necessity to live: ex Perer. QUEST. IX. Why joseph advised to have the fifth part taken. Vers. 34. TAke up the fifth part of the land, etc. 1. He meaneth the fifth part of the fruits of the land, which was done at the King's charge: for it is not like that he took away the fifth part from the owners, though afterward it was made a law, but it was bought with the King's money, Mercer. jun. 2. Ra●i following Oukelos, readeth, let them defend the land of Egypt against the famine, by setting the people a work to gather the corn: because the word is so taken, Exod. 13.18. where it is said the Israelites came up armed, girt under the fifth rib: but this reading is improper; and that the fifth part is understood, appeareth by the law of the fifth part reserved to Pharaoh, Gen. 47.24. 3. The fifth part was thought sufficient, for it is like beside that other rich men, following the King's precedent, laid up some what in store also, and in the year of famine somewhat might grow, though not much, and they made greater spare in the time of scarcity, Perer. Mercer. 4. Joseph's prudence appeareth, How the corn was preserved. in preserving the corn so long for seven years: which was not done by using sand and quicksilver, as Ramban supposeth: but as Philo well conjectureth, by laying up the corn in the straw: for by this means it would keep long sweet, and the poor might be employed in threshing of it out, as also they had straw for their cattle, Perer. ex Philon. QUEST. X. Of the ring, fine linen. and other ensigns of Joseph's honour. Vers. 42. PHaraoh took off his ring, etc. 1. Pliny is here in an error, that the use of rings came not up before the Trojane war, whereas joseph was honoured of Pharaoh with a ring, who was six hundred year before the ruin of Troy. Likewise the same author saith, that the Egyptians used no rings to seal with, lib. 33. c. 1. Whereas it is most like, that Pharaoh gave this ring to joseph for that use: as Assuerus gave Haman his ring to seal letters in the King's name, Esther 3.9. 2. It is like that joseph went apart, till Pharaoh had consulted with his Nobles, who all by their silence gave consent, that joseph was the fittest man. 3. These than were the ensigns of Joseph's honour: the King giveth him a ring, than he is arrayed with fine linen, or white silk, whereof there was great store in Egypt, which was made of certain cotton or bombasine that came of the Gosipon tree, called Xilinon, jun. Perer. The third sign of honour was a golden chain, which was in great request afterward among the Romans: the fourth was Joseph's riding in the second chariot, appointed for him, that was the Viceroy next in authority to the King. Assuerus caused Mordechai in token of honour & of the King's favour, to ride upon his horse, Esther 6. And in the same place Mordechai is adorned with the like ornaments, as with royal apparel, and a princely diadem, and proclamation to be made before him, as was here before joseph. So King Balthasar promiseth the like reward to him that could interpret the writing, that he should be clothed with purple, and should have a chain of gold about his neck, and be the third ruler in the kingdom, Dan. 5.7. QUEST. X. The great authority committed to joseph. Vers. 44. I Am Pharaoh, etc. 1. This is not an oath, as some think, that Pharaoh sweareth by his honour: but he only reserveth unto himself the Kingly name and majesty, as before, vers. 40. only in this throne will I be above thee. 2. In that he saith, none shall lift up his hand without thee, it is to be understood, not of private, but of the public affairs of the kingdom, Mercer. 3. The Hebrews here note, that as joseph before humbled himself and said, without me shall God make answer to Pharaoh, so now he is exalted: and Pharaoh saith, without thee shall no man lift up his hand, etc. QUEST. XI. Of the change of Joseph's name, and the signification of it. Vers. 45. PHaraoh called Joseph's name, Zaphnath-paaneah, etc. 1. These are neither Hebrew words, as Ramban thinketh: for although the first may be derived from tsaphan, which signifieth to hide, yet the original of the other in the Hebrew tongue cannot be found, Mercer. Hierome thinketh it signifieth, Saviour of the world, in the Egyptian tongue, whom Eugubinus followeth: but it is most like that it signifieth the revealer of secrets, as josephus Oukelos, the Septuag. Some think he was a Prince rather, as the Chalde translateth, than Priest of On: because the priests of all other were most superstitious, jun. This On was not the City (No) mentioned Ezech. 30.16. which is Alexandria, but rather Heliopolis, as Hierome: the chief City of the regiment of Heliopolis, Ptolemie calleth Onium. Of the city On. 4. Asenath cannot be the daughter of Dina Jacob's daughter, as the Hebrews dream, being an Egyptian woman: joseph marrieth the daughter of an Idolater, because he could not take a wife of his father's kindred, being in a strange country: so also did jacob marry Laban's daughter that was an Idolater, Why joseph marrieth the daughter of an Idolater. and Moses a Madianitish woman, whom afterward they converted to the true worship of God, as joseph did his wife: and this might well be a type and figure of the calling of the Idolatrous Gentiles, Mercer. QUEST. XII. Potiphars', Whether two of that name. THe daughter of Potipherah. 1. We refuse here the opinion of Hierome, that thinketh this Potiphar to have been the same whom joseph before served: and we hold that to be one of the fables of the Hebrews, that this Potiphar, Joseph's master, having a purpose to use joseph to incontinency, was stricken of God with dryness and withering in his secret parts, and afterward became a Priest. 2. I rather prefer Augustine's judgement, who upon these reasons rather thinketh, that this was a diverse Potiphar from the other: 1. Because it had been much for Joseph's honour, that his master, whose servant he was, did now bestow upon him his daughter, and therefore Moses would not have concealed it. 2. The other Potiphar is the Captain of Pharaohs soldiers, this Priest of On., two offices much unlike. 3. This On or Heliopolis, was about twenty miles distant from Memphis the King's City, but the other Potiphar was a continual officer in Pharaohs house: thus Augustine qu. 136. in Gen. 3. Chrysostome thinketh, that they were two diverse men, but of one name, hom. 63. in Gen. But it is evident, that their names also differ: for the first is called Potiphar, the second with the letter ain, in the end Potipherang; beside, it is not like that joseph would marry the daughter of that adulteress and wanton woman, whose evil manners he had experience of, Mercer. Muscul. QUEST. XIII. To what end mention was made of Joseph's are. Vers. 46. IOseph was thirty years old, etc. Mention is made of the age of joseph for diverse reasons. 1. By this it may be gathered how long joseph was a servant in Egypt, from 17. to 30. years, the space of 13. years, whereof 3. he spent in prison, the rest in service, Mercer. 2. But joseph for his thirteen years' service, was recompensed with 80. years of liberty, prosperity and honour, for he lived till he was 110. years old: which may also be a figure of the everlasting reward of the Saints, which they shall receive for their short and momentary afflictions here. Perer. 3. This observing of Joseph's age helpeth towards the Chronologie of jacob and Joseph's age; for hence it is gathered, that joseph nine years after, when the seven plentiful years were passed, and two of famine, was thirty nine years old, and jacob at that time, jacob and Joseph's years compared together. an hundred and thirty years old: than it will follow that joseph was begotten in the 91. year of Jacob's age, fourteen years after his coming into Mesopotamia: for joseph was borne in the end of the second seventh year of Jacob's service: so that jacob was 77. years old when he went first into Mesopotamia▪ Perer. 4. Joseph's age is expressed, that it might appear what wonderful graces he had received of God at those years: of chastity, of patience, of piety, of wisdom, of knowledge, of secrets, of policy, and government. It is said that julius Caesar, beholding the picture of Alexander in Hercules temple at Gades, lamented that he had done no worthy exploit at those years, wherein Alexander had conquered the whole world. But joseph here at the same age of thirty, had showed more true wisdom and virtue, than either of them both, Perer. 5. Likewise by this precedent of joseph, made a governor at thirty, At 30. years a man fit for public employment. we see that at this age a man is fit for public employment: David at that age began to reign, Ezechiel then prophesied, Ezech. 1.1. Christ began to preach, and john Baptist, Mercer. 6. Lastly, Joseph's age is expressed, to show how mightily the Lord wrought with him, that the grave counsellors and Elders of Egypt were content to give place to his youth, and be advised and ruled by him, Calvin. QUEST. XIIII. What food joseph laid up, where and how. Vers. 48. LAid up food in the Cities. 1. It is not like that joseph gathered of all other fruits and provision, as Ramban thinketh, but only of corn: for other food could not have been so well kept: and the next verse showeth that food (ochell,) was gathered, namely, (bar,) wheat, Mercer. 2. Joseph's wisdom appeareth, that provideth barns for every City, that they should not need to travail far for food, but have it provided at home. 3. Where it is said till he left numbering: it is like that joseph observed order, in laying up of the corn, and kept a talie of it: he numbered it, not of curiosity as David numbered the multitudes of his people, but in a provident forecast, to see what quantity would suffice for every place, Muscul. QUEST. XV. Whether indeed joseph had forgotten his father's houses, as it seemeth by the name of Manasses form of the word Nashah, to forget. Vers. 51. GOd hath made me forget all my labour and my father's house: 1. I do not think with Calvin, that this is to be imputed to joseph as a fault, that would commit to oblivion his father's house being entangled with this great honour and prosperity: for how could he forget his father, or father's house, unless he should together abandon his faith and religion, and forget God's covenant made to his father and his seed? 2. Neither doth it help the matter to say with some, that he did not forget his father, but his brethren, who are understood by his father's house. 3. Nor yet is this spoken by way of comparison, that in respect of this great honour, his father's house, his kindred, and education was nothing: as Mercer. 4. But the words do expound themselves: he speaketh of the labour, and affliction, and great indignity which he received at his brethren's hand, in his father's house, the remembrance and grief whereof, his great preferment and honour in Egypt allayed and mitigated, jun. 5 But whereas it will be demanded, How it was wrought that jacob had notice all this while of Joseph's being in Egypt. if joseph had not forgotten his father, how came it to pass, that he remembered him not all this while, nor sent unto him, seeing Memphis the king's City, was not above 40. mile distant from Hebron, where jacob dwelled: It may be answered, that whether by reason of Joseph's long affliction before, in which time he might think his father to be dead, or in respect of his most busy and troublesome employment in the 7. years of plenty, or because he would yet conceal his kindred, he might forbear to inquire after them, it was the special work of God's providence so disposing, that his brethren should first seek unto him, and bow before him, that his dreams might take effect, Mercer. Augustine further thinketh, that God so disposed, that joseph all this while sent not to jacob being not above 300. mile from him, that jacob by this means might be exercised with sorrow: Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere: God would by this means with the fire of tribulation purge Jacob's sins in this world: ser. 82. de tempor. But Augustine is deceived in the distance of Mephis from Hebron, which was rather 50. then 300. miles: for the patriarchs could not carry their corn so far upon their beasts. Thom. Anglicus and Pererius think that joseph had a revelation, how his brethren should come down to Egypt to buy corn: But if this were so, it is not like, that Moses would have omitted it. Theodoret thinketh that God so disposed, that jacob knew not of Joseph's being in Egypt, lest he might have redeemed him from thence, and so the occasion of the Israelites going down into Egypt should have been prevented: this opinion and the first I prefer before the rest. QUEST. XVI. When Egypt began to be affamished, and what other countries beside. Vers. 55. AT the length all the land of Egypt was affamished, etc. 1. For the first two years of famine, the dearth was not felt in Egypt, because private men might have laid up in store at home for themselves: therefore the Latin text is here very corrupt, that in the former verse, where the true reading is, in all the land of Egypt was bread, readeth, in all the land of Egypt was famine. 2. Where the famine is said to be in all lands, we must not understand all the countries in the world, but these countries next adjoining which came thither for corn, vers. 57 and so the Hebrews especially apply it to be spoken of the countries, Phenice, Palestina, Arabia, which do border upon Egypt. 3. Some Hebrews affirm, that joseph before he would sell the Egyptians corn, moved to have them circumcised, and that there was much altercation about it: It is like that he circumcised his own two sons, and instructed the Egyptians in the true worship of God; but that he urged them generally to circumcision, being not of the seed of Abraham, to whom that ceremony appertained, is not like, Mercer. 4. joseph is said, v. 56. to break to the Egyptians, that is, to sell them food: for so the word shabar signifieth: The phrase to b●eake bread whence taken▪ either because it breaketh famine, or because it is broken and ground to make bread of: or rather because they made their bread in thin cakes, and so used to break, not to cut it, Mercer. 4 Places of Doctrine. 1. Doct. God only the disposer and foreteller of things to come. Vers. 25. GOd hath showed Pharaoh, what he is about to do. God therefore is not an idle behold: or foreteller of things to come, but a doer and disposer of them: which overthroweth the opinion of the heathen, that ascribe the actions of men, some to fatal necessity, as the Stoikes, some to fortune or chance, as the Epicures: but the Scripture telleth us, that whatsoever pleaseth God, be doth in heaven and earth, Psal. 135.6. Further, we see that only God, that worketh in the world, can foretell the things that are done in the world, as the Prophet joineth them both together: Show the things that are to come hereafter, etc. do good or evil, etc. 41.21. therefore neither spirits nor any other creatures, that are not able to dispose things done in the world, have the foresight or knowledge of things to come. 2. Doct. Repetitions of the same thing in Scripture not vain. Vers. 32. THe dream was doubled, because the thing is established with God, etc. Hence than it is evident, that repetitions in the Scripture, are not vain tautologies and superfluous batt●logies, but that they are set down for more certainty; for which cause this dream was doubled to Pharaoh, Mercer. like as Saint Paul saith, Philip. 3.1. It grieveth me not to write the same things unto you, and for you it is a sure thing. 3. Doct. The holy Ghost proved to be God. Vers. 38. CAn we find such a man as this, in whom the spirit of God is? Augustine noteth this to be the third place in Genesis, where mention is made of the spirit of God: the first is, Gen. 1, 2. The spirit of God moved upon the waters: the second, Genes. 6.3. My spirit shall not always strive with man, the third in this place, quaest. 134. in Gen. 4. Doct. The mutability and change of time. Vers. 54. THen began the seven years of famine to come, etc. After the years of plenty follow the years of famine: so after peace cometh war, after health sickness; nothing is permanent or of long continuance here, Muscul. as the wise man saith, There is a time for every purpose under heaven, etc. a time to weep, a time to laugh, a time to mourn, a time to dance, Eccles. 3.14. 5. Doct. Of the lawfulness of rich apparel and other ornaments in men of honourable place and calling. Vers. 42. PHaraoh took off his ring. joseph cometh forth adorned with these compliments of honour, a ring, gold chain, fine linen, riding in the second chariot. So that such ornaments are not to be condemned in men of honourable place and condition, if these two rules be observed: that neither such things be ambitiously sought and desired: as here this great honour was offered to joseph by Pharaoh, of him not begged: and that they be not used to ostentation and vain glory. And for the lawfulness of rich apparel, and ornaments of gold in men of high place, to show their authority, and the more to keep the people in fear and obedience, the testimony of our Saviour may suffice, Mat. 62.9. Solomon in all his glory was not arrayed like one of these. 5. Places of Confutation. 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him, etc. joseph was shaved, not only to cleanse himself from the filthiness and smell of the prison, but because it was not the fashion of that country to com● before the king, with long and disordered hair, Mercer. This was a civil use of shaving: they placed no religion in it, as the Popelings of Rome do. 2. Confut. The vulgar Latin not wholly Hieromes translation. Vers. 43. THey cried before him, Abrech. This Hierome taketh to signify a tender or young father of Abh, father, and reach, tender, delicate, tradition in Gen. yet the Latin translation under Hieromes name, readeth otherwise: They cried before him, that all should bow their knees: whence it is evident, that the vulgar Latin was not wholly of Hieromes doing: beside it is very corrupt in diverse places, as vers. 54. for in all the land of Egypt was bread, the Latin hath in all the land of Egypt was famine. The Latin: corrupt. 3. Confut. Against the popish prohibition of the marriage of Ministers. Vers. 50. HE gave him to wife Asenah, daughter of Potipherah, prince or priest of On. The word cohen signifieth both a priest and a prince: the Chalde readeth, prince, others the priest. H.S. But because the priests were in great authority in Egypt, and as from the Philosophers they chose Priests, so out of the priests they made princes, Mercer. I think he was both priest and prince, that is, the chief and principal priest. This showeth that among the Egyptians, their priests were married and had children: so also was it lawful in the old testament for the priests, and in the new for the Apostles to be married: and never forbidden in the Church of God, till Antichrist began to set in his foot, and his adherents, to teach the doctrine of devils, etc. forbidding to marry, and commanding to abstain from meats, as the Apostle saith, 1 Tim. 4.1, 3. 4. Confut. Against the superstitious restrain of marriage among Hebrews and Romanists. Vers. 50. NOw unto joseph were borne two sons, before the years of famine came. The Hebrews note from hence, that all the time of famine joseph abstained from the company of his wife, because his children were borne before the famine came: and that it is unlawful for the man and wife to come together in the time of famine, or any other common calamity: as they would gather out of joel 2.16. Let the Bridegroom go forth of his chamber, and the Bride out of her bride-chamber, etc. Contra. 1. It followeth not because joseph had no children borne in the time of the famine, that therefore he came not to his wife all that time: as though it is to be imagined, that the patriarchs, when they had no children borne, abstained from their wives. 2. True it is, that the man and wife, according to the counsel of the Apostle, should sometime sequester themselves for fasting and prayer: but it must be only for a time and with consent, lest Satan tempt them for their incontinency, 1 Cor. 7.5. they must not then defraud one another for many months, or many years. Not much unlike to this Jewish conceit, is the Popish restraint of marriage in the time of Lent, for the holiness of the time, as they imagine, as though marriage were a pollution, either of time, place, or person. 6. Places of exhortation and moral use. 1. Moral. To cleanse ourselves when we come before God. Vers. 14. HE changed his raiment, and came to Pharaoh. As joseph changed his outward raiment, and put off his filthy clothes when he came into the King's presence; so ought we to cleanse our hearts and sanctify our souls when we appear before the Lord, Muscul. as the Preachet saith, Take heed to thy foot when thou interest into the house of God, Eccles. 4.17. 2. Moral. Not to glory in our gifts, but to refer all to the praise of God. Vers. 16. WIthout me God shall answer. joseph doth extenuate his own gifts, detracteth from himself, and giveth the glory to God: so we should not rejoice in any thing that is in us, but acknowledge every good gift to be from God; for (as the Apostle saith) Neither he that planteth, nor he that watereth is any thing, but God that giveth increase, 1 Cor. 3.7. 3. Moral. God's special care in providing for his Church. Vers. 16. GOd shall answer for the wealth of Pharaoh. Though God had great mercy upon Pharaoh and all Egypt, in forewarning them of the great famine to come, that they might aforehand make provision for it: yet Gods special care and providence watched over his Church in Jacob's house, that they might be preserved, as joseph himself acknowledgeth, God sent me before you to preserve your posterity in this land, Gen. 45.7. 4. Moral. Wisdom not to be despised though clothed in rags. Vers. 15. I Have heard say of thee thou canst interpret, etc. Though the Butler before making mention of joseph, for fear rather than of love, lest by others it might have been made known to Pharaoh, how joseph had expounded his dream in prison, did in terms disgrace him, saying he was a young man, a child in a manner, an Hebrew, who were an abomination to the Egyptians, and a servant or bondslave, vers. 12. yet Pharaoh disdaineth not to take counsel of him: we should not then despise wisdom though clothed with rags, not contemn the graces of God's spirit in poor and base men to the world, Mercer. Muscul. Thus saith the Prophet, There was found a poor and wise man, and he delivered the City by his wisdom, Eccles. 9.15. 5. Moral. Famine is unsatiable. Vers. 10. THe lean kine did eat up the seven fat kine, etc. and it could not be known that they had eaten them. When God sendeth the judgement of famine, there is not only an outward want, but there is also a greedy appetite within, that cannot be satisfied, and that which is eaten is not seen in the body: as these seven lean kine were never the fuller nor fatter, though they had swallowed up the seven fat and well liking kine: so the Prophet saith, He shall snatch at the right hand and be hungry, and eat at the left hand and not be satisfied, Isay 9.20. This judgement God sendeth upon men for abusing of plenty: and he which eateth and drinketh of wantonness more than sufficeth, is justly punished with a greedy and doggish appetite, that never can have enough. 6. Moral. Men of gifts must be called to public office. Vers. 38. CAn we find such a man as this, in whom is the spirit of God? Pharaoh thinketh joseph a fit man for government, because he was endued with the graces of the Spirit: So none should be called to place of rule and oversight in Church or Commonwealth, but such as are thereunto fitted and furnished with convenient and sufficient gifts: as Numb. 11.17. those Elders which were chosen to bear part of the burden with Moses, received also part of his spirit. 7. Moral. The King's office to provide for the want of his people. Vers. 55. THe people cried to Pharaoh, and he said, go to joseph. Although the people knew that the King had deputed joseph the chief officer for corn, yet they make their complaint to the King. It then belongeth to the King to provide for the necessities of the people, and to see that his officers do their duty: so the woman in time of famine cried to the King, Help my Lord, O King, 1 King. 6.27. CHAP. XLII. 1. The Method or Argument of the Chapter. IN this chapter, first is set down the coming of Israel's sons into Egypt, wherefore they came, to buy food, vers. 1, 2. which of them came, all but Benjamin, and why? left he should die by the way, vers. 4. Secondly, the manner of their entertainment in Egypt, is described, from, vers. 7. to v. 26. 1. joseph dealeth roughly with them: in charging them to be spies, vers. 7. to 16. then in detaining Simeon, and binding him before their eyes, till such time as they brought Benjamin, vers. 20. to 24. other interlocutory speeches are inserted, of the patriarchs among themselves, in confessing their sin toward their brother, vers. 21. 2. joseph showeth this kindness to his brethren, in causing their money to be put in their sack's mouth, vers. 25. Thirdly, their return home is expressed. 1. What happened in the way as they went, that in opening of their sacks they found their money. 2. The report and narration to jacob of their manner of handling and entertainment in Egypt. 3. The refusal of jacob to send his son Benjamin with them, although Reuben earnestly persuaded him. 2. The diverse readings. v. 1. Why are ye● negligent, or slothful? H.S.C. why gaze ye, or look ye one upon another? B.G.T.P. heb. S.C.H.c. T. G.r H.S. ad. v. 2. Buy us necessaries from thence. H. buy us food. S.G. corn. B. buy us from thence. T.C.P. heb. v. 4. &. 36. Lest he take hurt by the way. H. be sick by the way. S. die in the journey. C.G. lest destruction befall him. B. T. P. asen, destruction, death. v. 7. He considered, what he should say unto them. C. he made himself strange unto them. cedar. C. c, S.c. S.H. alts v. 9 Ye are come to consider the passages of the land. S. to see the weakness or nakedness. caeter. v. 11. We are peaceable men, and intent no evil. H. we are peaceable and no spies. S. we mean truly, and are no spies. B. G. we are true or honest men, and no spies. C.T.P. heb cun, right, true. v. 16. By the health of Pharaoh. H.S. by the life of Pharaoh. C.B. G. so may Pharaoh live. T. P. heb. T.r. Ye shall be carried away. S. ye shall be in bonds. caet. v. 19 Carry the corn, which ye have bought for your houses. H. carry the corn which ye have bought. S. cor. S. carry the corn, which faileth in your houses. C. carry corn for the famine of your houses. G. to put away the famine of your houses. B. P. carry corn, the famine whereof is in your houses. T.C.r. T. carry corn of the famine of your houses·s heb. v. 25. To fill their sacks with corn. H.B.G. to fill their vessels or instruments with corn. C. T.P. calah, T.G.r. a vessel. v. 30. Put us in prison as spies of the country. S. G. took us for spies of the country. caeter. S. G. c. T. C.r. v. 33. take vi●ctualls necessary for your houses. H. take corn which ye have bought for your houses. S. take food to put away the famine of your houses. B.G. B. take corn, that failed in your houses. C. take that whereof there is a famine in your houses. T. take the famine of your houses. heb. v. 34. Ye may receive him that is kept in bonds. H. I will deliver your brother. caet. H. cor. v. 35. They every one found the bundles of money. H. they and their father, etc. caet. v. 36. Simeon is in bonds. H Simeon is not. caet. H. cor. H. cor. T.B.G.r. v. 36. All these evils are fallen upon me. H. all these things are upon me. S. C. against me. caet. v. 38. My grey hairs to hell. H.C. old age to hell. S. to the grave. B.G. T.P. sheol, the grave. 3. The explanation of doubtful questions. QUEST. I. How they are said one to gaze on another. Vers. 1. WHy gaze ye? 1. Not as though they set a good face upon the matter, and would not be known to want, because of the Canaanites among them. 2. Neither doth this phrase show any contention or strife among them: as straining courtesy, who should seek out first. 3. Nor yet did they one gaze and stare upon another, musing to see how they were altered and changed with famine. 4. But the simple meaning is, that they stood as men amazed, not knowing what to do: to the same purpose the Septuagint translate, why are ye idle? etc. Mercer. QUEST. II. How the patriarchs descend into Egypt. Vers. 2. GEt ye down. 1. The Hebrews note is curious, who out of the word redu, go down, the letters whereof, make 210. do gather the time of the abode of the Israelites in Egypt. 2. It is not like that they went down into Egypt of purpose to seek out joseph whom they had thither sold, as repenting of their fact. 3. But God so directed jacob, that he sendeth them thither, that Joseph's dreams might take due effect: for now they all humbling themselves to joseph for food, do revereverence to his sheaf, as joseph formerly had dreamt, Mercer. QUEST. III. How joseph could know his brethren, and not be known of them. Vers. 7. WHen joseph saw his brethren, he knew them, etc. 1. He knew them at the very first sight of them, not as the Hebrews imagine, because all strangers, that came for corn, gave up their names before they came into the city, who they were, and from whence they came. 2. Neither needed joseph of purpose disguise himself in his habit as some of them again think, not to be discerned of his brethren: for they pressed upon him unawares among others, that came for corn. 3. Therefore it was an easy matter for joseph to know his brethren, because they were at man's estate when they sold him, Mercer and joseph might take specially view of them, when they did so afflict him: as men beset of thiefs take special notice of them, Muscul. and by one, joseph might know another, whereas if he had seen them asunder, it had not been so easy; their speech also was the same, nothing altered, P●●er. 4. But joseph was not known of them: he was altered in stature, countenance, and voice, being but a child of 17. years when they sold him: his imprisonment and afflictions might much alter him. Likewise his princely state and pomp took away all suspicion and surmise from his brethren, that he was joseph: as also he spoke not unto them in hebrew, but by an interpreter. QUEST. IU. Wherefore joseph speaketh roughly at the first to his brethren. Vers. 7. HE spoke to them roughly. joseph thus dealeth with his brethren for diverse reasons. 1. That by this means they might be brought to the knowledge of their sin committed against him: for men by afflictions learn to know themselves: as these also did, vers. 21. Mercer. 2. The more roughly they were handled at the first, the more acceptable was the favour showed afterward, and the benefit appeared so much the greater, Augustin. qu. 46. in Genes. 3. By this means joseph came to the knowledge of his father's state and Benjamins, for he might fear, seeing only Benjamin wanting, lest they had of malice against joseph, wrought some evil against him, being his only brother by his mother. Chrysost. hom. 64. and Calvin. QUEST. V. What joseph meaneth by the weakness of the land. Vers. 9 YE are spies, and are come to see the weakness of the land. 1. By the weakness of the land, we neither understand with some, the idleness and slothfulness of the people: although the Egyptians, by reason of the overflowing of Nilus which made the grounds fruitful, were much given to sloth. 2. Nor yet with Aben Ezra do we expound, the nakedness, to be the secrets of the land, because▪ the naked parts are secret. 3. Nor with the Septuagint, vestigia, the ways or passages into the country. 4. But the weak places, were the unwalled and undefenced towns, as the Latin, which Mercerus alloweth, readeth, immunita loca, places without defence. And that this specially belongeth to sp●e●, Moses showeth, who giveth this charge to those which were set to spy out the land of Canaan: Consider the land, what it is, and the people that dwell therein, whether they be strong or weak, many or few, whether the land be good or bad, whether they dwell in tents or walled towns, Numbers 13.19, 20. QUEST. VI Why they allege that they were all one man's sons. Vers. 11. WE are all one man's sons, etc. 1. It is not like, as the Hebrews conjecture, that these ten brethren did disperse themselves, at their entering into Egypt, and every man took a sundry way to seek joseph, and that they confessed so much unto him, whereupon he took occasion to say they were spies: for concerning joseph, they supposed that he was dead, vers 13. But joseph doth thus charge them rather, because they came in that company as conspirators: and therefore they go about to excuse the matter, for their coming so together. 2. Wherefore their meaning is this, 1. That the cause of their so coming in one company was, for that they were brethren, and so much the more unlike to be spies because they came together, whereas spies use to disperse themselves, Mercer. 2. And seeing they are brethren, it is like that their father would have employed his servants rather than sons in such a business, Muscul. 3. And seeing it was a capital crime and danger to be a spy, it is unlike that one man would hazard all his children at once, jun. QUEST. VII. Whether joseph made a lie, and so offended, in charging his brethren to be spies. BUt now whereas joseph against his own knowledge chargeth his brethren to be spies, seeing they came for corn, how was not this a fault in joseph, so to dissemble? 1. I neither will yield this to have been an infirmity in joseph with Calvin. 2. Neither with some, excuse this fact, and say it was, iocosum mendacium, a pleasant lie, or in sport. 3. Much less was it a purposed lie, as though joseph should swear to it, by the life of Pharaoh: for by that oath he affirmeth not that they are spies, but bindeth them to bring their brother Benjamin. 4. Wherefore I think rather that joseph used here no lie at all. 1. But not in that sense, as R Solomon taketh it, as though joseph had called them spies one way, because they searched the next way into the land of Egypt out of Canaan, and that they understood joseph another way: for joseph expoundeth himself that he meaneth spies properly, that they came to see the weakness of the land. 2. Neither doth he speak in the opinion of others, that they are counted spies, but this thrice urging of that word, showeth that he spoke as from his own judgement. 3. Neither doth he speak figuratively turning his finger to himself, and that they spied out his weakness, and abused his youth and simplicity, when they sold him to the Ismaelites, as Rupertus. 4. But I rather think, that joseph thrice spoke, not assertive, by way of assertion, or affirmation, but probative and tentative, by way of question to try them, which was no lie nor dissimulation at all: as neither was that in our Saviour, that to make trial of his disciples humanity, made show as though he would have gone further, Luke. 24. QUEST. VIII. Whether joseph had before forgotten his dreams. Vers. 9 ANd joseph remembered the dreams, which he dreamt of them. 1. Not that joseph had either made small account before of his dreams, seeing the contrary event in his imprisonment and other afflictions. 2. Or that prosperity had made him to forget his former visions. 3. But now, when he saw his dreams to take effect, he doth more lively remember them, & better understandeth them than before, as it is said of the disciples, that they understood not those things, which were said of Christ at the first, but after he was glorified, than they remembered that they were written of him, john 12.16. Calvin. QUEST. IX. Whether joseph sweareth by the life of Pharaoh, or therein did well. Vers. 15. BY the life of Pharaoh you shall not go hence. First some excuse joseph here, admitting this to be an oath. 1. Because in effect he did swear by God, who was the author of Pharaohs health and life. 2. Some again do extenuate his oath, that he swore in effect by nothing, as Socrates used to swear by a goose, or dog, Zeno by the Caper tree, to show the vanity of the heathen that used to swear by their Gods: but it is not like, that Ios●ph set so light by the health of Pharaoh, as Augustine well noteth: an bono & fideli servo vilis fuerit salus Pharaonis? 3. Some would excuse it, because I●s●ph was not in good earnest, but did all this in a friendly kind of dissimulation: but as it is not lawful to lie in jest, so much less to swear in jest. Secondly they that deny this to have been an oath, 1. Some say it was but a vehement kind of obtestation, as Moses calleth heaven and earth to witness, Deut. 30.19, and as a man may contest▪ by his faith, by his head, and such like, Calvin. But yet this will not help, for our Saviour condemneth, whatsoever in our speech is used beside yea, or nay, Math. 5. that out of Deut. is a pathetical compellation of the creatures to be witness, against the people of their ingratitude and disobedience, which is much unlike this case here. 2. Some hold this speech of joseph to be an execration: as if he should say, he wished Pharaoh no otherwise to live, than he would do as he said, Thom. Aquinas. But joseph was more reverend and respective of Pharaohs health and life. 3. junius saith it is a constant kind of affirmation used both among Christians, and others: and will have it like to those asseverations, 1 Sam. 2. 2●. O my Lord (Anna saith to Eli) as thy soul liveth, and Abner saith to Saul, as thy soul liveth (O king) I cannot tell, 1 Sam. 17.55. and as the use was to swear by the soul of the Emperor, as he allegeth out of Vlpianus: But herein I cannot consent unto that learned man: for in those phrases, they always either protested by themselves, in the first person, as 2 King. 6.31. God do so to me, and more also: or by those to whom they speak, in the second person, as in the examples given in instance: and therefore the case is not all one with this: And concerning that use, to protest by the Emperors soul, though it continued under Christian Emperors, yet it is certain that it was taken up before in the time of Idolatry, when they ascribed divine honours to their Emperors. 4. Wherefore I rather incline to think, that this kind of speech, to say, by the life of Pharaoh, was used commonly in Egypt as an oath, partly of flattery, partly of superstition, in ascribing too much to their Kings: which use they seem to have derived from the Hebrews, that as they used to swear vivit dominus, the Lord liveth, so they, Pharaoh liveth: and the Hebrews write, that to this day it is a law among the Egyptians, that he which falsely sweareth by the king's head in a pecuniary matter, shall be put to death, Perer. yea and the imperial law is, that he which did commit perjury, swearing per genium Imperatoris, by the soul or spirit of the Emperor, should be beaten with clubs, and it should be written over his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swear not rashly, jun. ex Ulpian. But yet joseph in this place of purpose sweareth not, but by the common use and custom spoke as the rest did, as it appeareth by his twice using of the same words together: like as in our English tongue, many suddenly will say (Marry) having no intent to swear: which notwithstanding at the first (I think) was taken up as an oath by the name of Marie: And beside joseph doth conform himself of purpose to the Egyptian phrase, that his brethren should not suspect him to be an Hebrew, which they might easily have done, if he had said, as the Lord liveth: Therefore although joseph may be somewhat herein excused, yet can he not be cleared or justified, but that living among a superstitious people, he was somewhat polluted also by their manners, Mercer. Genevens. annot. in the great Bible: and so Joseph's brethren did take it, that he charged them with an oath. QUEST. X. Whether joseph did forswear himself. Vers. 16. BY the life of Pharaoh ye are but spies. It might seem that joseph here did forswear himself, because they were indeed no spies. 1. It doth not satisfy to say, he did not forswear, because there is no mention made directly of God: for though we ought only to swear by the name of God, yet he that sweareth falsely by any other thing, forsweareth himself: It seemeth it was the pharisees doctrine that a man might swear by other things as well as God, so they did not forswear: but our Saviour, not misliking their caution against forswearing, showeth further, that it is not lawful so much as to swear at all, by the heaven or earth, by the head, etc. Math. 5.34. 2. Neither sufficeth it to say that joseph did swear in jest, not in good earnest, and therefore forsweareth not: for an oath is not to be used in sport, but we must swear in judgement, jerem. 4.2. that is, advisedly. 3. Wherefore to exempt joseph from perjury, first he saith, by the life of Pharaoh, ye shall not go hence, except your youngest brother come hither: this was performed, for they did not all go, but left one bound to be a pledge for the rest: Again he saith, if they failed in bringing their brother, by the life of Pharaoh they were spies: that is, as their words should not prove true for the one, so they might very well be suspected for the other, and worthily held to be spies: so Augustine well expoundeth, Exploratores deputabimini merito mendacii vestri; You shall deserve by your lie to be counted spies, quast. 139. in Genes. And again they did in a manner take it upon them, to be counted spies, if it were not true which they said, Mercer. QUEST. XI. Why Simeon was taken and bound rather than any other. Vers. 24. HE took Simeon from among them, and bound him. 1. They did not choose Simeon, to be a pledge for the rest, but joseph took him. 2. Either because joseph had experience of his bloody mind against the Sichemites, and so might hold him a principal agent in his affliction; and some hold that judas Iscariot, that betrayed our blessed Saviour, came of this Simeon. 3. Or because he would not assist Reuben, in delivering of joseph, being the next in years, and so they both joining together might have swayed the rest, sic Theodoret, quaest. 102. in Genes. 4. Or rather, because he was the author of the conspiracy to kill joseph, and the first that let him down into the pit, as Philo thinketh. 5. Ab●● Ezra, whom junius followeth, saith, joseph took Simeon for the rest, because he was the eldest, not Reuben, whom he spared for his kindness and brotherly affection toward him, though he committed him to prison with the rest at the first, lest he should have bewrayed himself. 6. And joseph knew Simeon to be of an unquiet and turbulent spirit, and therefore detained him, lest he might have hindered the motion for the bringing of Benjamin, Muscul. QUEST. XII. Who it was that opened his sack in the june, and what sack. Vers. 27. AS one of them opened his sack to give his ass provender, etc. 1. Some say this was Levi that opened his sack, some think it was Reuben, but it cannot be certainly gathered who it was. 2. One of them opened his sack, not that great one wherein they carried their corn, as Ramban; for it is not like that they gave their asses wheat, neither yet was it the purse wherein they put their money, as Mercer. for he thereout took provender for his horse, but it was another lesser sack, wherein they carried provision for their asses, jun. and therefore another word is here used (amthacath, which signifieth a bag that is stretched out) than before, where that, wherein they carried their wheat, is called (sack) a sack, the same in English and Hebrew. 3. And though they were in an Inn, it might be that there was no provender to be had, but such as they had brought; the word is malon, a lodging place, not like unto our Inns, where provision is made both for man and beast, Muscul. QUEST. XIII. Whether one or all opened their sacks in the june. BUt whereas one of them is here said to open his sack, and find his money, and the rest at home in the presence of their father, vers. 35. and yet Gen. 43.21. they are all said to have opened their sacks in the Inn: for the solution hereof. 1. Some think, that indeed one of them did open his sack in the Inn, and the rest at home: but they in reporting of it make but mention of the Inn, to be more compendious, jun. or by a synecdoche, all are said to do it, because one did, Muscul. or they join together, that which was done in the Inn, Reconciliation of places. and the house. But none of these answers do satisfy, for still the contradiction remaineth: for they thus say to Joseph's steward, As we came to an Inn, and opened our sacks, behold, every man's money was in our sack's mouth, Gen. 43.21. than it must needs be that every man's sack was opened. 1. For it is not like, that after one had opened his sack, and found his money, but that the rest, wondering at it, would try whether they had theirs also. 2. To say that the rest of their money was not in the sack's mouth, but in the midst as some Hebrews, and that therefore they opened their sacks again at home, is against the text before alleged, every man found his money in his sack's mouth. 3. Beside as one opened his sack to give his ass provender, so it is like the other did so also: for that one ass carried provender for all the rest, as Mercerus conjectureth, was neither likely nor possible. 2. Wherefore I think rather, that they all opened their sacks, and found their money in the Inn, and knit up their sacks again, till they came at home, and then in the presence of their father emptied their sacks, that he might see also where the money was put. QUEST. XIV. Of Rubens inconsiderate speech. Vers. 37. SLay my two sons, if I bring him not to thee. 1. This was but a foolish offer of Reuben, for what satisfaction had it been to jacob, if Benjamin had miscarried, to kill two of his nephews? and indeed it seemeth that Reuben, though the eldest, was not the wisest, as it is evident, by that his folly, in lying with his father's concubine, for the which fact he lost his birthright, and it was given to joseph, 1 Chron. 5.1. 2. Yet because jacob had them in jealousy, for making away of joseph, Reuben by this speech would take all suspicion from his father, of any hard measure to be offered to Benjamin, Calvin, Reuben speaketh here but of two sons, whereas he had four in all, Gen. 46.9. either because two of them were but little ones, and the other therefore more dear unto him, Mercer. or because these two only were now in sight and present, when Reuben uttered this inconsiderate speech, junius. 4. Places of Doctrine. 1. Doct. How the jews should be entreated at the hands of Christian Princes. Vers. 17. SO he put them in ward, three days. Rupertus would have this proceeding of joseph against his brethren, to be a pattern for Christian Princes, how they should entreat the jews: that as joseph doth only imprison them, and handle them roughly, to bring them to knowledge and confession of their treachery against him: so Christian governors should not put the jews to death, but use them hardly, by laying taxes and impositions upon them, that at the length they may be brought to repentance for their blasphemies against Christ: as it is in the Psalm, Slay them not lest my people forget it, but scatter them abroad by thy power, Psal. 59.12. Rupert. lib. 9 comment. in Gen. cap. 4. 2. Doct. Where the fear of God is not, there can be no true virtue. Vers. 18. THis do and live, for I fear God, etc. joseph biddeth them be secure of his sincere and true dealing with him, because he feared God: so that true religion is the fountain of virtue and honest dealing: they therefore that fear not God may for a while make a semblance and show of honesty, but it cannot be in truth, where the ground of true religion is wanting: where therefore the fear of God is not, we cannot expect any virtuous action, as Abraham reasoned with himself when he sojourned in Gerar, The fear of God is not in this place, and they will slay me for my wife's sake, Gen. 20.12. 3. Doct. The guilt of sin remaineth when the act is past. Vers. 21. THey said one to another, we have verily sinned against our brother. By this we learn, that although the act of sin be done and passed, yet the guilt and conscience of sin may continue, as here the sin which they had committed against joseph 23. years before, is revived, Muscul. As the Lord said to Cain, If thou dost not well, sin lieth at the door, Gen. 4.7. It lieth lurking in the door of the conscience, ready upon every occasion to assault us. 4. Doct. The author of affliction, it cometh not by chance. Vers. 28. WHat is this that God hath done unto us? These men having a guilty conscience, think that God meeteth with them in every corner: yet this good persuasion they have, that nothing happened to them by chance, as this, the finding of their money in their sack's mouth, but they ascribe all to God's providence, they make him the author of their crosses and affliction, Calvin. As David in like manner saith, that the Lord bid Shemei curse him, 2 Sam. 16.11. 5. Places of Confutation. 1. Confut. Saint Paul's prophecy of some that should give ear to the doctrine of devils, fulfilled in the Synagogue of Rome. Vers. 6. THey bowed their face to the ground before him. Here Joseph's brethren unwittingly do fulfil Joseph's prophecy, that they should fall down unto him and do him reverence: like as the Jews did ignorantly accomplish many things in the passion of Christ, which were foretold by the Prophets: So also they which in these days give ear to the doctrines of devils in the Romish and Antichristian Synagogue, do fulfil the prophecy of the Apostle, 1 Tim. 4.1. some of them of ignorance and simplicity, but their blind guides of malice and obstinacy against the truth, Muscul. 2. Confut. Against Purgatory. Vers. 8. IOseph knew his brethren, but they knew not him. Augustine propounding this question, how it came to pass that all this time of Joseph's prosperity he sent no word to jacob, but he continued still mourning for his son, giveth this reason, Quoniam sine istis minutis peccatis Iacob esse non potuit, volens Deus illa parva peccata in hoc seculo igne tribulationis consumere, etc. Because jacob could not be without some small sins, God would by this means purge them with the fire of tribulation in this world, serm. 82. the tempor. If small sins then (which they call venial) be purged in this world, than there is nothing remaining to be cleansed in purgatory fire afterward, which they say serveth to the purging, not of mortal, but venial sins: and indeed job well showeth that our purgatory fire is in the affliction and sorrow of this life, where he saith, Exibo ut aurum, I shall come forth like gold, job 23.10. And the Prophet saith, That the Lords fire is in Zion, and his furnace at jerusalem, Isa. 31.9. it is not then in hell or Purgatory. I much muse that Pererius alleging this sentence of Augustine, could not perceive how strongly it maketh against Purgatory. 3. Confut. Against the swearing by Saints. Vers. 15. BY the life of Pharaoh ye shall not go hence, etc. Thomas Aquinas justifieth this fact of joseph, in swearing by the life of Pharaoh, and would warrant thereby the swearing by creatures, as namely by Saints: for an oath, saith he, is made two ways, by execration, when some creature is produced, that God should show his judgement upon if one swear falsely, as when one sweareth by his head, or such like: the other way is by contestation, either directly, when the name of God is mentioned, or indirectly, when some creature is named in whom the truth should be manifested: so we swear by the Gospel, wherein God's truth is expressed: by Saints, that believed in the truth: so joseph swore by Pharaoh, a minister of God's truth and justice, Thom. 2.2. qu. 89. ar. 6. Con●ra. 1. This subtle disputer doth justify that kind of oath, which is directly forbidden by our Saviour himself, as to swear by the head, Matth. 5.36. Neither shalt thou swear by thine head: we may justly suspect him in the rest, when at the first he dare control the holy doctrine of the Gospel. 2. Men use not to swear by the Gospel, but upon it, when they lay their hands upon the book: for so we read, that the Saints have used some visible ceremony and rite in taking an oath: as Abraham's servant laid his hand upon his master's thigh, Gen. 24.3. jacob did swear unto Laban upon an heap of stones, but neither did the one swear by his master's thigh, nor the other by the stones, but by the name of God, Gen. 24.3. Gen. 31.53. jacob swore by the fear of his father Isaac: after the same manner is a book used as a visible object for further evidence, in the ministering of an oath: but Saints are neither visible, How a book is used in the ministering of an oath. nor present, and therefore the case is not alike. 3. It is also directly forbidden to swear by any but by the Lord, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and swear by his name: and though [only] be not here found, yet our Saviour so interpreteth, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4.10. and so consequently, by him only shalt thou swear. 4. Concerning Joseph's act, I have showed before, quest. 9 that although it may be somewhat qualified and extenuated, yet it cannot be justified: but it savoureth somewhat of the Egyptian manners, and seemeth to be against that place, Zephan. 1.5. where the Prophet reproveth those that swear by the Lord, and swear by Malcham, that is, their King: whether they made the idol, or a mortal man their King; both abuses are here reproved. 6. Places of Exhortation. 1. Observ. The righteous not exempted from public calamity. Vers. 1. IAcob saw that there was food in Egypt, etc. jacob among the rest of the Canaanites tasted of the famine: whereby we see that the righteous are not exempted from public calamities: as Abraham was pinched in like manner with famine, and constrained to go into Egypt, Gen. 13. for the kingdom which the righteous look for is not of this world, Muscul. 2. Observ. God at the first seemeth to deal hardly with his children, as joseph did with his brethren. Vers. 7. HE spoke to them roughly. Like as joseph at the first seemed to handle his brethren hardly, yet inwardly he yearned in compassion toward them, and in the end showed them great kindness: so the Lord dealeth with his children. When he humbleth them by affliction he seemeth unto them as an enemy, as job complaineth, that God counteth him as one of his enemies, cap. 19.11. but in the end he showeth his gracious favour, and fatherly affection, Mercer. 3. Observ. Against the custom of swearing. Vers. 19 OR else by the life of Pharaoh, etc. joseph sweareth twice together: such a thing it is to have an evil custom: many that use to swear are so accustomed to it that they cannot do otherwise but swear, Calvin. therefore we must take heed that sin be not confirmed by custom: but as the Apostle saith, Be not overcome of evil, but overcome evil with goodness, Rom. 12.21. 4. Observ. As men measure to others it shall be meet to them again. Vers. 21. WE would not hear him, therefore this trouble is come upon us. As they hardened their hearts against the pitiful complaint of their brother joseph, so they confess it to be just that now their suit is not heard. Thus it is just with God to pay men home in their own measure: therefore let men take heed how they use their poor brethren hardly; the time may come that they may find as hard measure at other men's hands: therefore let every man remember that saying of our Saviour, That which ye would that men should do to you, do you unto them: this is the Law and the Prophets, Matth. 7.12. 5. Observ. Affliction bringeth a man to repentance. Vers. 21. ANd they said one to another, we have verily sinned, etc. We see the wonderful and admirable effect of affliction, which bringeth a man to the knowledge of his sin: it is the Lords plow wherewith we are made fruitful: like to the helve which Elizeus cast into the water, which fetched up the iron in the bottom: so affliction raiseth up a sinner that lay drowned and mudded in his sin. Three notable fruits of affliction. Affliction hath three notable effects: it maketh us to know God, ourselves, and the world: first it stirreth us up to think of God whom we have offended, and to turn us to him by true repentance: as the Scripture testifieth of Manasses, that after the Lord had humbled him by affliction, than he knew that the Lord was God, 2 Chron. 33.13. We are called to the knowledge of God three ways; 1. By inspiration and inward motion wrought in us by God himself. Affliction maketh us to know God. 2. By the ministry of man, as either by their examples, or admonitions and instructions. 3. We are forced by the necessity of affliction, Perer. ex Cassian. And as the profiting by affliction is a sign of spiritual health: so the hardening of the heart under the cross is a sign of desperate state, as the Prophet jeremy saith, Thou hast smitten them but they have not sorrowed, jerem. 5.3. Affliction bringeth us to know ourselves. Secondly, affliction causeth us to know ourselves: 1. Our mortal and corruptible state, our vile and frail nature, that weareth and wasteth away with trouble, anguish, and sickness: as the Prophet David saith, When thou with rebukes dost chastise man for iniquity, thou as a moth makest his beauty to consume, Psal. 39.7. 2. Beside, man by his affliction seeth his faults as in a glass, and calleth to mind his former errors: as David saith, Before I was afflicted I went wrong, Psal. 119.67. Thirdly, affliction learneth us to know the world: 1. How vain it is, as the Preacher saith, Vanity of vanities, Affliction teacheth us to know the world what it is. all is but vanity, Eccles. 1.2. 2. It showeth the instability and mutability of the world, how suddenly men fall from riches to poverty, from health to sickness, from honour to misery: as the Apostle saith, The world passeth away and the lust thereof, 1 joh. 2.17. 3. Affliction layeth open the misery and trouble that is in the world: for man is borne to sorrow, as the sparks fly upward, job 5.7. that a man may say of the world and the pleasures thereof, with Moses in his song, Their vine is the vine of Sodom, and as the vines of Gomorrha, their grapes are as the grapes of gall, their clusters be bitter, their wine is the poison of Dragons, Deut. 32.32. 4. The deceitfulness of the world appeareth by affliction: how it deceiveth the hope of those that trust to it: like as Lot made choice of the pleasant fruitful vale of Sodom, which was soon turned into a filthy lake and pool of brimstone. 5. Lastly, By affliction and tribulation we know the world to be evil, wretched, and wicked, that there is no goodness in it; as the Apostle saith, The whole world lieth in wickedness, 1 joh. 5.29. ex Perer. CHAP. XLIII. 1. The Method or Argument. FIrst in this Chapter is declared the manner of Jacob's condiscending to send Benjamin into Egypt with his brethren: where we have, 1. judah's absolute denial to go without him, vers. 3, 4, 5. 2. Jacob's expostulating with his sons for confessing they had another brother, and their answer, vers. 6, 7. 3. judah's undertaking for Benjamin, vers. 8, 9, 10. 4. Jacob's condescending, with his advice to take a present with them, and double money, and his blessing of them, vers. 11. to 15. Secondly, this Chapter showeth how they were entertained at Joseph's hand, 1. The preparation to their entertainment is set down: to the which belongeth, 1. Their inviting to dinner, vers. 16, 17. 2. Their conference with Joseph's Steward concerning their money, and his satisfying of them, vers. 18. to 23. 3. The delivering of Simeon, vers. 23. 4. They address themselves, and their present, vers. 24.25. 2. The entertainment itself is declared in Joseph's friendly communication with them, vers. 27. to 30. his tender affection, vers. 30. bountiful feast, with the manner of it, vers. 32. to the end. 2. The diverse readings. v. 2. The man did charge us with an oath. H.G. did testify unto us with a witness or testimony. T.B. r▪ S. did solemnly protest unto us. C.B.T.P. gunah, to protest, to witness. heb. v. 5. The man, as we have often said, did denounce unto us, saying. H. the man said unto us. caet. H. ad. v. 7. We answered him, consequenter, accordingly. H. we showed him according to his question. S. according to the tenor of these words. S. according to the order of his words. C. the meaning of his words. T. according to these words. G. according to the mouth or face of these words. heb. v. 8. We and our little ones. H. we and you, and our substance. S. we and you, and our family. B.C. we and you, H. det. S. cor. H.S.c. T.r. and our little ones. T.G. heb. taph, a little one. v. 9 I will receive the child. H.S. I will be surety, or undertake for him. caet. v. 11. Turpentine and almonds. H.C. turpentine and nuts. S. nuts and almonds. B.G. pineapples and almonds. P. nuts of the turpentine tree and almonds. T. boten, the turpentine tree with the fruit. heb. v. 14. That he deliver your brother that is in bonds. H. Your other brother. caet. H. a●. Tr. I shall be as one robbed of my children. H.B.I. as I have been robbed of my children, shall be robbed. C.G. ay, as I have been robbed of my children, am robbed of my children. S.I. if I be robbed of my children, I am robbed. T. that is, he securely committeth the success to God, being prepared to bear whatsoever happeneth: the like phrase is used, Esther. 4.16. v. 16. Benjamin his brother by the mother's side. S. Benjamin. caet. without any addition. v. 18. They being terrified there. H. the men seeing they were brought into Joseph's house, were afraid. caet. S. ad. H. det. v. 18. That he may cast some cavil upon us, and violently bring us into servitude. H. that he may cavil with us, and lay to our charge. S. that he may be Lord over us▪ and seek occasion against us. C. that he may seek occasion against us, and violently lay hands on us. B. that he may pick a quarrel against us, and lay somewhat to our charge. G. that he may bear us down, and run upon us. T. that he may roll himself upon us, and cast himself upon us. heb. v. 25. They heard that he must dine there. S. that they should eat bread there. caet. S. mut. pers. v. 30. His bowels were moved. H. inflamed. caet. camar, to wax hot. v. 31. They count such a feast profane. H. because the cattle which the Egyptians worship, the Hebrews eat. C. for that is an abomination to the Egyptians. caet. H.c. inter. v. 35. And were drunken with him. B. drunk plentifully with him. T. shacar, to be drunken, or drink freely. heb. T.r. 3. The explanation of doubtful questions. QUEST. I. Whether all Jacob's family lived of the provision out of Egypt. Vers. 2. Turn again and buy us a little food, etc. 1. jacob stayeth not till all the bread was eaten up, for whereof should they then have lived till they went and came, but the provision was very near spent, Mercer. 2. Neither is it to be thought that Jacob's whole family, which had some 200. or 300. persons (for there were 70. males which came out of Jacob's loins, beside their wives, nieces, and servants) lived together of the wheat brought out of Egypt, but that in such great necessity there was a supply made with herbs, roots, acorns, and such like, Calvin. 3. jacob speaketh of buying a little food, not as though he thought the famine to be at an end, but because in time of famine great parsimony is used, and a little made to go a great way, Muscul. QUEST. II. Why judah prevaileth more with jacob than all the rest. Vers. 11. THen jacob said, if it must be so now, etc. judah persuadeth more than the rest to have Benjamin go with them, not in respect of the punishment which he undertaketh, as though it were greater, to bear the blame for ever, which some make a type of everlasting punishment, whereas Reuben offered the present death of his two children, which was but temporary: but jacob rather rejected that speech of Reuben as foolish and inconsiderate. 2. Neither doth judah persuade in respect of his age, because Reuben being not heard, and Simeon absent, and Levi indisgrace because of the massacre of the Sichemites, judah was the next borne, Muscul. 3. But Reuben was refused jacob conceived evil of him for his incest with his father's concubine: judah was respected for his wisdom and gravity, of whom jacob did foresee that the Messiah should be borne, Mercer. 4. As also judah watcheth hi● 〈◊〉 when the provision was spent: so that jacob was forced in respect of that present necessity to 〈…〉 them, Perer. QUEST. III. Of Jacob's present. Vers. 11. TAke of the best fruits of the land, etc. 1. For three causes jacob doth counsel them 〈…〉 a present with them: 1. To find grace with the Lord of the Country. 2. To redeem their brother Simeon. 3. To clear themselves of the suspicion of being taken for spies, Philo. 2. Though these gifts were not of any great price, yet jacob hopeth that the good will of the giver should be accepted, Hebrews fond collections. Calvin. 3. But the Hebrews here are very ridiculous in their superstitious toys, who prescribe this verse thrice to be said in the City gates where any pestilence or other deadly danger rageth, when one entereth, and so he shall be preserved, Mercer. as though God's wrath were appeased with balm, turpentine, almonds, such as jacob sent for a present. QUEST. IV. Of the double money which they are bidden to carry with them. Vers. 12. TAke double money in your hand. 1. Some think that they carried double money with them to buy corn with; for jacob might conjecture that the price of corn by reason of the exceeding dearth was enhanced: and that beside this double money they carried the other money which was found in their sack's mouth, Rasi, Bahai, whom junius and Musculus follow. 2. But I rather think with Mercerus, that the money which they were to restore, was part of this double money, and the other half was to buy corn: for so vers. 15. it is said they took twice so much money with Benjamin: there is mention made only of double money. QUEST. V. Of Jacob's prayer. Vers. 14. GOd almighty give you mercy, etc. 1. The word is rachamim, which signifieth bowels, and consequently compassion: and so indeed God heard Jacob's prayer, for afterward, vers. 30. Joseph's bowels yearned, and his affection was moved at the sight of Benjamin, Muscul. 2. Where jacob saith, that he may deliver your other brother, he meaneth not joseph, as some think, but Simeon that was kept in bonds. Hebrews vain confidence. 3. Some of the Hebrews by these two, the captivity of Simeon, and the sending away of Benjamin, do mystically understand the two captivities of the ten tribes, and of the two tribes, after the which there should be no other: but they are deceived, for the Jews are in captivity to this day. QUEST. VI The meaning of Jacob's words, if I am robbed, I am robbed. Vers. 14. IF I be robbed of my children, I am robbed. 1. Not as though he counted himself robbed in a manner of all, when he lost joseph, as some Hebrews expound. 2. Neither yet is this spoken in respect of all his sons in general, whom he now sent away, as Calvin. 3. Nor yet doth jacob thus complain, either as despairing, or to make his sons more solicitous and careful, Muscul. 4. Nor yet is this his meaning, that I shall be deprived of Benjamin, as I am already of joseph and Simeon, and that jacob did prophesy of Benjamins trouble about the cup, Mercer. 5. But this is the speech of a resolute man, that doth cast the worst: as if he should have said, well Benjamin shall go, and if I be robbed, I am robbed, Gods will be done: as Esther saith in the like manner, If I perish, I perish, Esther 4.16. junius. QUEST. VII. Who Joseph's steward was, and of the divining time. Vers. 16. WHen he saw Benjamin, he said to his steward. 1. joseph knew not Benjamin (who was now 24. or 25. years old) otherwise than by seeing him with the rest of his brethren, Mercer. 2. This steward could not be Manasses Joseph's eldest son, as some Hebrews imagine, for he was not above six or seven year old, and he could not at that age understand languages, as this man did; neither was he fit to manage the household affairs. 3. The men shall eat with me at noon: it seemeth that they spent the morning in the weighty affairs, and at noon took their dinner: both for that the morning was the fittest time to dispatch serious business, and for that in those hot Countries they used in the heat of the day to keep their houses, Mercer. Muscul. QUEST. VIII. Of the manner of the feast which joseph prepared for his brethren. Vers. 32. AFter they prepared for him by himself, etc. 1. joseph made his brethren a feast, to show his good will toward them, and to insinuate, that the former proceedings with them was not of hatred: the Romans used such kind of feasts, which they call charistia, to the which were invited none but kinsfolk, to continue love among them, and seek reconciliation, if there had been any breach of friendship, Valer. Maxim. lib. 2. cap. 1. 2. It seemeth that there were three tables provided, the first for joseph, who sat alone according to his state, another for the Egyptians, the third for Joseph's brethren, Muscul. 3. The Egyptians refused to eat with the Hebrews, not only because they were a proud people, Why the Egyptians refused to eat with the Hebrews. and despised all other nations beside themselves; but there was a more special reason, because the Hebrews were keepers of sheep, Gen. 46.34. and so did eat of sheep and other cattle which the Egyptians worshipped: and therefore Moses saith to Pharaoh, that they could not offer in the land of Egypt that which was an abomination to the Egyptians: that is, to kill and sacrifice such cattle as they worshipped, and to eat part thereof: The ancient use of sitting at the table. thus the Chalde paraphrast also expoundeth. 4. In that it is said, they sat before him, we see how ancient an use it is to sit down at the table, as before it is said of Joseph's brethren, Gen. 37. that they sat down to eat bread. 5. Likewise, where it is added, they took messes from before him, it seemeth it was a custom for great persons to send messes of meat from their table to such as they favoured: as Xenophon writeth of Cyrus, lib. 8. that he never used to eat his meat alone, but imparted it to those which were present, sometime sent part to his friends absent. 6. Where it is said, they drunk, and inebri●● sunt, and were drunken, as the vulgar Latin and Septuagint read: we must not think that they were indeed drunken, but here the word Shacar is taken for more liberal or plentiful drinking, as Augustine well noteth; inebriandi vocabulum saepe pro satietate solere poni, Readins of the word Shacar, to be drunken. etc. this word is often taken in Scripture for satiety, fullness, as Hagg. 1.6. Ye drink but are not filled: where the same word Shacar is used, and in the same sense it is taken here. QUEST. IX. Of their order of their sitting down at the table. Vers. 33. THey sat before him, the eldest according to his age, etc. 1. The Hebrews are deceived that think judah as the chief to have sat down in the first place, and that the sons of Leah had their places before the sons of Jacob's concubines, and Benjamin they say was placed next to joseph: but the text is plain, that they sat according to their age, Reuben first, and Benjamin last, Muscul. Mercer. 2. Neither did they thus place themselves according to their wont use, as thinketh Mercer. but as joseph appointed them; for so the text is, They sat before him, or in his presence, as it were by his direction, jun. 3. But we refuse that fable of the Hebrews, as though joseph by his divining cup should know every one's age, and so call him by his name to sit down: joseph was far from using any such superstition. 4. The cause then why Joseph's brethren marvelled, was not because Benjamin had five parts to their one, as Cajetan, or because they had such great entertainment, Mercer. but they mused how joseph, being as they supposed an Egyptian, did know how to place them in order, jun. Muscul. QUEST. X. How Benjamins mess was five times more than his brethren's. Vers. 34. BEnjamins mess was five times so much as any of theirs. 1. It is not like as some imagine, that the rest of the brethren, who were ten, were two to a mess, and Benjamin had five messes, for so he should have as much as all the other ten, which is not like. 2. Some conjecture that the other brethren might have three messes a piece, and joseph five more than any, that is, eight in all, Perer. but then Joseph's mess was not five times greater than the rest, as the text is. 3. Tostatus thinketh that every one had five messes, and that Benjamin had five messes, but as big again as theirs: but this cannot be, for Benjamins messes exceed rather in number than in quantity: the word is rabah, he multiplied. 4. josephus also differeth from the Scripture, in making Benjamins part but twice so much. 5. Wherefore it is more probable that Benjamins mess was five times so much to any of his brethren's, not comparing them all together, but sunderly and apart, that for every one of their messes Benjamin had five. But that beside Benjamins common part among his brethren, joseph should send him one, Asenath his wife another, Manasses and Ephraim each of them one to make up five, is but a curious observation of the Hebrews, Mercer. QUEST. XI. Why joseph gave to Benjamin a greater portion than the rest. NOw joseph thus preferred Benjamin before his brethren, though he were in the last place. 1. Not to make the portions of Rachel's children (in giving five parts to Benjamin, and keeping two to himself) equal to the portions of Leahs' seven children, six sons and a daughter, as Alexander Polyhistor. ex Euseb. for Dinah Leahs' daughter was not present to have a share among them. 2. Neither as Lyranus, was it to feel the mind of the brethren how they were affected toward Benjamin: for after they had testified their love sufficiently in the next chapter, to Benjamin, when he should have stayed for Joseph's cup, yet joseph keepeth the same proportion in giving to Benjamin five suits of raiment, Gen. 45.22. 3. Neither with Ambrose, need we make this a type and figure of Paul's excellency in gifts, (who was of the tribe of Benjamin) before the rest of the Apostles. 4. But joseph did this to show his love to Benjamin, being his only brother by the mother's side, as Elkanah gave unto Anna his best beloved wife, a more worthy portion, 1 Sam. 1.5. jun. Mercer. 4. Places of Doctrine. 1. Doct. God the disposer of men's hearts. Vers. 14. GOd give you mercy in the sight of the man. jacob acknowledgeth that God is the disposer of men's hearts and affections: as the Wise man saith, The King's heart is in the hand of the Lord, etc. he turneth it whethersoever it pleaseth him, Prov. 21.1. 2. Doct. We must rest in God's providence, and carefully use the means. Vers. 11. TAke of the best fruits, etc. jacob, though his trust were in God, that he would incline the ruler's heart toward his sons: yet he refuseth not to use all means whereby they might insinuate themselves: as he adviseth them to take double money with them, and to carry a present. We are therefore so to depend upon God's providence, as that we use all means which God hath appointed, Calvin. Like as though the Lord gave to Paul all the souls in the ship, yet by swimming and using the boards and broken pieces of the ship they came to land, Act. 27.24, 44. 3. Doct. Restitution is to be made where any error or oversight is committed. Vers. 12. Jest it were some oversight. jacob would have the money restored which they found in their sack's mouths thinking that the seller might forget himself: jacobs justice herein showeth, that in buying and selling where any oversight is committed, restitution and satisfaction should be made, Muscul. Not like as now a days, the buyer and seller think it well gained when they can one deceive another: which abuse the Wise man reproveth, It is naught, it is naught saith the buyer, but when he is gone apart he boasteth, Prov. 20.4. 4. Doct. The creatures of God may be used not only for necessity but delight. Vers. 34. THey were made merry, or drunk their fill with him. That is, they did eat and drink liberally and plentifully: so that it is not only lawful to use the creatures of God for necessity only, but we may go further, to receive them with delight and cheerfulness, so that we 〈◊〉 of surfeiting and drunkenness. As we read of Abraham, that made a great feast when Isaac was weaned, Gen. 21.8. that is, a plentiful and liberal banquet. As God hath made bread to strengthen man, so he hath given wine to cheer his heart, Psal. 104.15. But men must take heed lest in exceeding they fall to riot, and distemper themselves with superfluous abundance. Philo well observeth, that of ancient time, they used after their sacrifices to make their feasts, and in the Temples, that the place and action might put them in mind of sobriety: whereupon some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be drunk, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after sacrificing. So we read that the Elders of Israel did eat bread with Moses father in law before God, Exod. 18.12. in that place where they had sacrificed. We should therefore think of God in the midst of our feasts, and not be like to those of whom Saint jude speaketh of, Without all fear feeding themselves, jud. 12. 5. Places of Confutation. 1. Confut. Monks despised of the jews. Vers. 30. HIs afflictions were inflamed. The word is camar, whereof the Idol Priests were called chemarim, of their black garments, as of a burnt colour. The Jews give that name to the black Monks, Mercer. who by their superstitious apparel make themselves ridiculous to the blind Jews, and by such foolish toys hinder their conversion to the faith. 2. Confut. Against the pride of superstitious Papists. Vers. 32. THat was an abomination to the Egyptians. The Egyptians being a superstitious people despised the true Church of God, and counted them profane in respect of themselves: which the Prophet noteth to be the guise of hypocrites, Stand apart, come not near me, I am holier than th●●, Isay 65.5. Even so the Pseudocatholike Papists despise the professors of the Gospel of Christ, counting them heretics, refusing to come into their holy assemblies, Calvin. 6. Places of moral use. 1. Moral. To commit our counsel to God. Vers. 7. COuld we know certainly that he would say so? Jacob's sons in making mention of their father and youngest brother, thought to have excused themselves, but thereby they came into greater danger: whereby we see that God doth many times frustrate our counsels, and maketh them to fall out far otherwise than we imagined, Mercer. as Peter also entrapped Ananias by the words of his own mouth, Act. 5. therefore we must commit our counsels to God, that he would both direct the thoughts of our heart, and words of our mouth. 2. Moral. A bad conscience full of suspicion. Vers. 18. BEcause of the money in our sack's mouth are we brought. Thus a guilty conscience is always suspicious, and disquieted upon every occasion, as appeareth in these men, that are fearful without cause, and interpret every thing against themselves. Thus Moses describeth the fearfulness of men that are punished for their sins, The sound of a leaf shaken shall chase them, Levit. 27.36. 3. Moral. We must be careful to instruct our families. Vers. 23. YOur God, and the God of your fathers. This steward of Joseph's house would never have spoken so reverently of the God of the Hebrews, but that he was so taught of joseph, who had a great care to instruct his family in the right faith, in the midst of that idolatrous nation: this was Abraham's commendation, Gen. 18.18. and Jacob's practice, Gen. 35.4. 4. Moral. justice to be tempered with mercy. Vers. 29. GOd be merciful to thee my son. joseph which hitherto had showed himself severe and rigorous towards his brethren, beginneth now to use them kindly: whose example teacheth that prudent governor's should qualify and temper justice with mercy, and severity with clemency, Gr●gor. as Saint Paul did towards the incestuous young man, 2 Corinth. 2. CHAP. XLIV. 1. The Method or Argument. FIrst in this chapter is declared the practice of joseph in laying theft to Benjamins charge. 1. The device by joseph vers. 1, 2. 2. The execution by his servant in accusing them, vers. 4. to 6. 3. Their defence and agreement for the punishment, vers 9, 10. 4. The deprehension of the pretended theft with Benjamin, vers. 11. to vers. 14. Secondly, the conventing of them before joseph, with their submission, and Joseph's mitigation of the punishment, vers. 15. to vers. 18. Thirdly, judah interposeth himself, and maketh intercession for Benjamin, where is set down, 1. The narration both of their first speech had with joseph, vers. 18. to 24. then of their conference with their father, vers. 24. to 30. 2. judah's persuasion, 1. from the grief that his father should be brought unto if Benjamin returned not, vers. 30, 31. 3. From his own persuasion, who became surety for him. 4. By the oblation and tender of himself to remain a servant in Benjamins place, vers. 33, 34. 2. The diverse readings. v. 5. In the which he useth to divine. H.S.G. the which he useth to consult with the Prophesiers. H.G.r. B. which he carefully sought for. C. by the which he trieth. P. or by experience certainly learneth what manner of men ye are. T. heb. nachash, signifieth to divine, or play the Augre, and to try by experience. v. 15. Are ye ignorant that there is not a man like unto me in the skill of divining? H.G.r. H. do ye not know that a man, such as I am, will divine? S. that such a man as I do consult with Prophesiers? B. that such a man as I can divine? G. that such a man as I will search it out? Carry it out? P. or learn it out by experience: sic & heb. nachash, the same word that was used before. v. 18. You are my Lord next after Pharaoh. H.S. you are a● Pharaoh. caet. H.S.c. v. 21. And I will have care on him. S. that I may set mine eyes upon him. caet. v. 28. And you said, a beast hath devoured him. H.S. and I said, he is surely torn in pieces. caet. H.S.c. T.r. v. 30. His soul is dear unto him, as his own soul. C. his life hangeth upon his life. B.G.S.H. his soul is tied or bound to his soul. T. heb. v. 31. Bring the old age of their father with sorrow to hell. S. his grey hairs with sorrow to hell. B.G.T.r. C.H. his grey head with 〈◊〉 to the grave. B.G.T.P. heb. sheol, the grave. 3. The explanation of doubtful questions. QUEST. I. Of Joseph's divining in the cup, how it is to be taken. Vers. 5. IN the which he doth divine and prophesy, vers. 15. Know you not that such a man as I am can divine and prophesy? First, some do expound these words, as that joseph should be cleared from all blame. 1. Theodoret. qu. 104. in Genes. saith, that joseph doth not arrogate the skill of divining to himself, but saith, that such a man as he is could divine, as the Septuag. read: for it was no rare thing in Egypt for great men to use divination: but Joseph's steward, vers. 5. speaketh of his master's skill and use in divining. 2. Augustine excuseth this fact of joseph, Quia magnum aliquid isto ludo significatur, because there was some mystery in it, qu. 145. in Gen. but if this thing had been evil in itself, a mystical signification cannot make it good. 3. Others say, that the word divining is here taken generally for any kind of prediction, and so joseph indeed had a gift of divining and knowing secrets, Thom. Aquin. Perer. But it is evident in the fifth verse, where Joseph's steward attributeth to his master the skill of divining in his cup, that he speaketh of such a kind of divining as was used among the Egyptians▪ for it is like that the servant added not that of his own, as Pererius thinketh, but that he spoke as he was instructed. 4. Others answer, that joseph here affirmeth nothing of himself, Divers opinions of them which justify this fact of Joseph's examined. but only asketh a question by way of interrogation, Know ye not? But vers. 5. the steward doth directly so affirm of his master. 5. Some make this to be the meaning, that joseph by the loss of the cup wherein he did drink, did conjecture that some evil was toward himself, ex Vatablo: but the contrary is evident by Joseph's speech, vers. 15. What act is this that ye have done? that he by divining found out their fault, and was not a Prophet against himself. 6. Some Hebrews whom junius followeth, do thus read, by the which cup, he now findeth by experience what manner of men ye are: and so the word nachash is taken for an experimental knowledge, Gen. 30.27. where Laban saith, I have perceived or found by experience, that God hath blessed me for thy sake. But this interpretation I cannot wholly approve for these reasons: 1. Because diverse words must be supplied not in the text to make the sense perfect, as quales sitis, what manner of men ye are. 2. Because as yet having not found the cup, he had no such experience of them. 3. The steward giveth two reasons whereby he doth aggravate their offence in taking away the cup, because his master did drink in it, and did divine by it: and so the whole verse hangeth together▪ but in the other sense there is no coherence with the rest. 4. Although this word be so taken some where else, it followeth not it should be so here. Secondly, as these former do altogether discharge joseph, so some do charge him too far. joseph not to be charged here with agrievous sin. 1. The Hebrews think that joseph indeed by this cup did know every man's age and nativity: but it was far from worthy joseph to pollute himself with those gross superstitions of Egypt. 2. Some read thus, Know ye not that such an one as I am do consult with Prophesiers or Augers? Paul Burgens. But as it is a fault to profess such divining, so is it also no less fault to consult with such. 3. Some think that joseph did in hac simulatione gravi●er peccare, grievously sin in this dissimulation, and did impiously profane the gift of the spirit, in professing himself a Magician in stead of God's Prophet, Calvin. But in mine opinion this is too hard a censure: for whatsoever joseph here spoke or professed, he did it not seriously, or as he would be taken and counted, but in respect of the vulgar opinion erroneously conceived of him. Joseph's fault how it may be extenuated though not justified. Thirdly, therefore I think the mean way between both to be safest, that as I exempt joseph from such grievous sin, so I free him not from some infirmity and oversight in this action. 1. Yet with Tostatus I think not, that joseph, voluit se vere augurem haberi à fratribus, would have his brethren indeed take him to be a diviner: for seeing he presently purposed to discover himself, he would not his brethren should have such a prejudicated opinion of him. 2. Neither sufficeth it to say with Augustine, Quod non serio, sed joc● dictum est; that this was alleged in jest, not in earnest: for this is no excuse for him that doth evil, to say, Am I not in sport? Prov. 29.19. 3. Therefore this is the best excuse for joseph, that he did all this, not with a purpose to hurt his brethren, but only to sift them, and know their affection toward Benjamin, and to take occasion to detain him longer: as also he useth this allegation of his skill in divining, neither as out of his own judgement, who abhorred such vanities, neither because he would be so counted, but according to that opinion which the Egyptians had of him, who took him to be a Magician after the manner of Egypt, Mercer. QUEST. II. Why the searcher taketh no exception to the money found in their sack's mouth, but only to the cup. Vers. 12. ANd he searched, and the cup was found in Benjamins sack, etc. 1. He cunningly searcheth all their sacks, though he knew well enough where to find the cup, that it might be done without suspicion, Muscul. 2. Whereas the money was in every one of their sack's mouth, which he that searched found no fault with, but only for the cup, it was not for that (as Ramban thinketh) the money was put there with their privity, for the cup was conveyed into Benjamins sack, together with the money. 3. But he passeth over the money with silence, because he had told them before, Genes. 43.23. that God gave them their treasure: and so he might say now again, Muscul. and if he had taken exception to the money, they should all have been stayed, whereas Joseph's purpose only was to have Benjamin apprehended, for the trial of his brethren's affection toward him, Mercer. QUEST. III. Why judah speaketh for the rest. Vers. 16. THen said judah, etc. the Lord hath found out the iniquity, etc. 1. judah speaketh first and for the rest, not because he had now the principality above his brethren, as Calvin, for that yet was not declared: but because he was surety to jacob for Benjamins return, and so this matter concerned him most, What iniquity they mean that God had found out. Mercer. 2. And this iniquity which God found out, is not to be referred with Vatablus to this present accusation of theft, whereof they were not guilty, but to their former trespass committed toward joseph, as they before confessed that trouble was befallen them for that cause, Genes. 42.21. junius, Mercer. QUEST. IU. Why judah saith to joseph, thou art a● Pharaoh. Vers. 18. THou art even as Pharaoh. 1. judah maketh mention of his great authority, both to show the reason of his former speech, Let not thy wrath be kindled against thy servant: he had reason to fear his displeasure being so great a person, junius: as also to show that he was not ignorant of his greatness, and therefore pressed to speak unto him, not of any rude boldness, but of necessity, Calvin. Likewise he doth by this means insinuate himself: for great persons love to hear of their honour and authority, Mercer. 2. And now beginneth more lively to take effect that prophetical dream of joseph, that his brethren should bow down to him as their King: for so they objected to joseph, Shalt thou reign, or be a King over us? Gen. 37.8. Muscul. QUEST. V. How some things are omitted by Moses, afterward expressed. Vers. 19 HAve ye a father, or a brother? 1. This question asked by joseph, is not set down by Moses before in the story, Gen. 42. in their first examination: yet there is no doubt but that joseph so inquired of them, for judah would not tell an untruth in his presence, but Moses supplieth that here which was omitted before. 2. Benjamin is called a little lad or youth, jeled cathan, in respect of the rest: for otherwise he was now supposed to be thirty years of age, Benjamin why called a little lad at thirty years. having ten children which went down with him into Egypt, Gen. 47. some think he was but 24. or 25. years old: but that number of children will give him to be elder, Mercer. QUEST. VI Why Benjamin could not depart far from his father. Vers. 22. THe child cannot depart from his father. 1. This is neither a doubtful speech whether to be referred to jacob or Benjamin, as Aben Ezra: as he noteth that to be of the same kind, Ruth 4.8. He drew off his shoe: whether it be understood of the buyer or seller. 2. Neither is it meant of Benjamin, that he could not depart from his father without danger to himself, as Ramban, 3. But it is spoken in respect of jacob, whose love was such to Benjamin, that he could not endure that he should go from him: and therefore judah saith, that Jacob's life depended of his life, vers. 30. 4. Places of Doctrine. 1. Doct. Nothing is hid from God's sight. Vers. 16. THe Lord hath found out our wickedness, etc. God then seeth all things; he knoweth what is done in secret: neither the darkness of the night, neither the secrecy of the place can hide from his sight and knowledge: so the Apostle saith, All things are naked and open in his eyes, with whom we have to do, Heb. 4.13. 2. Doct. Servitude and want of liberty the punishment of theft. Vers. 16. BEhold we are servants to my Lord, both we, and he with whom the cup is found. They judge themselves worthy of servitude and bondage, because of this supposed theft of the cup: It is therefore a just punishment that they which do steal away the goods of others, should lose the liberty and free use of their own, Muscul. Answerable hereunto is that law which was afterward made by Moses; that if the thief had not wherewithal to make restitution, he should be sold for his theft, Exod. 22.4. 5. Places of Confutation. 1. Confut. Against the vulgar Latin translation. Vers. 28. ANd I said, of a surety he is torn in pieces. But the vulgar Latin translation readeth, and ye● said: whereas the truth is, that Joseph's brethren did not so say to their father, but only showed him Jacob's coat embrued with blood: but jacob upon the sight thereof so gathered and said, joseph surely is torn in pieces, Gen. 37.33. 2. Confut. Against Bellarmine that taketh faith for a vow. Vers. 32. THe Latin translation readeth, Ego hunc in fidem meam recepi, I gave my faith, or became surety for him: from this place Bellarmine would justify his exposition of that place, Bellar. lib. ●. d● Monach. cap. 24. 1 Tim. 5.12. Having damnation, because they have broken the first faith: which he would have understood of the vow of continency: as in this place judah by his faith meaneth the solemn promise made to his father; But Bellarmine falleth in this collection, for in the original there is no word that signifieth faith: the word here used is guarabh, which is to be surety, or undertake for another. 6. Places of Moral use. 1. Moral. To use honour and wealth moderately. Vers. 2. Put my silver cup, etc. joseph might have used cups of gold and precious stone if he would▪ his honour, riches, and abundance was so great: but he contenteth himself to drink in silver, and carrieth himself moderately in his great honour, Calvin. whereby men are taught in the midst of their prosperity to be humble, and not to be proud of their riches: as it is in the Psalm, If riches increase, set not your heart upon them, Psal. 62.10. 2. Moral. That we should look unto God in all our affliction. Vers. 16. GOd hath found out the wickedness▪ etc. Those men do wisely acknowledge God to be the author of their trouble and affliction, and their sin to have justly procured it. Vatablus. So should we in all our tribulation look unto God, and turn to him that smiteth us, as David said concerning Shemei that railed upon him, The Lord hath bidden him to do it. 2 Sam. 16.11. 3. Moral. Of the children's duty and reverend regard of their parents. Vers. 33. LEt me thy servant bide for the child. judah chooseth rather to become a bond-servant in Benjamins place, than to return home to see his father's grief and misery▪ wherein appeareth his dutiful love toward his father, who preferreth his safety before his own liberty, Mercer. wherein he did indeed honour his father according to God's commandment. CHAP. XLV. 1. The Method and parts of the Chapter. FIrst joseph discovereth himself to his brethren▪ wherein appeareth, 1. His wisdom, in causing all to depart beside his brethren, vers. 1. 2. His love and affection in weeping over his brethren, and remitting their trespass toward him, vers. 2. to vers. 6. 3. His pity in ascribing all to God● providence, vers. 6. to vers. 9 Secondly, joseph sendeth for jacob his father. ●. joseph maketh the first motion to his brethren to bring their father down with them; and beside giveth them instructions what further to say unto him, vers. 9 to 14. 2. Pharaoh ratifieth and confirmeth Joseph's motion, and giveth him authority to send for his father, ver. 1●. to v. 20. 2. Then the manner is set down 〈◊〉 joseph did furnish them for their journey, with chariots, raiment, victual, vers. ●1. to vers. 24. and advised them not to fall out by the way, vers. 24. Thirdly, they deliver the messengers their father, who at the first i● somewhat doubtful, vers. 26. but when he saw the chariot: he resolved to go with them and for joseph, vers. 27, ●8. 2. The diverse readings: S.C.c. v. 1. And joseph could not suffer or endure all those that stood before him. S.C. joseph could no longer refrain or contain himself before those that stood by him. caet. S.H.c. v. 7. To nourish for you a great remainder or remnant. S. that you might have meat to live. H. to save you alive by a great deliverance. caet. T. S.c. S. T.G.r. H. cor. v. 8. Hath made me a father with Pharaoh. T. a father unto Pharaoh. cat. v. 17. Lad your carts with wheat. S. lad your beasts. caet. v. 18. I will give you all the goods of Egypt. H. of all the goods of Egypt. S. the goods of the land of Egypt. B. the best of the land of Egypt. cater. v. 20. Leave nothing of your household stuff. H. let it not grieve your eye because of your household stuff. T. regard not your stuff. B.G. let not your eye spare your stuff. caet. H.S.c. v. 22. He gave to every one two garments. H. double raiment. S. garments to put on. C. change of garments. caeter. three hundred pieces of gold. S. pieces of silver. cater. S. cor. B. T.r▪ v. 26. He was as one waked out of an heavy sleep. H. he was astonished in his mind. S. these words wavered in his heart. C. his heart wavered. B. his heart failed. T.G. was weakened. P. phug, to be weakened. 3. The Theological explication. QUEST. I. Why joseph biddeth all the company to go forth. Vers. 1. HAve forth every man from me, etc. joseph biddeth them to go forth, that is, all which were present beside his brethren: not because he was ashamed of his brethren, and of his poor kindred, for he did afterward acknowledge them: neither as being wearied with the suits of the rest of the company for his brethren, whom he bid go forth, as the Hebrews think: but he did it partly because he thought it not seemly for a man of his place to weep before them, partly in respect of his brethren, whose unkind and cruel affection toward himself, he would not bewray in the hearing of others, jun. 2. And it is probable that joseph declared not his brethren's offence to any, no not to jacob: for that message which they sent to joseph in Jacob's name, Whether joseph 〈◊〉 reveal●● 〈…〉 the 〈◊〉 of his 〈◊〉 against him. Gen. 50.17. Ramban well noteth, is not expressed in the Scripture: and it is like that jacob, if he had known it, would have set some note upon his sons for their cruelty against joseph, as he did upon Simeon and Levi for the murder of the Sichemites, Mercer. QUEST. II. Why Joseph's brethren could not answer. Verse▪ 3. HIs brethren could not answer him, etc. 1. This silence of Joseph's brethren proceeded not from any joy, as Luther: but from their fear, as the words following do show: for they were astonished at his presence. 2. This their fear did arise partly from their conscience of sin, partly from the opinion of Joseph's great authority, who was able now to revenge his former wrong. 3. This then is the difference between fear and grief: they which are in grief do cry out, because the spirits ascend upward and break forth, and so the voice goeth out withal▪ but when fear invadeth men, the spirits are gathered inward, and so the voice is restrained: like as when a City is besieged, and in danger of the enemy, the Citizens withdraw themselves to the more inward parts, Perer. QUEST. III. Why joseph bid his brethren come near. Vers. 4. IOseph said, come near. 1. Not to show them his circumcision, as the Hebrews imagine, that they might see he was joseph: for the mentioning of his selling into Egypt, which no man knew but themselves, was a more evident argument. 2. But joseph did call them nearer, (sitting in his chair of estate) to speak comfortably unto them, that they should not be oppressed of grief, and that he might speak unto them in secret, that his voice be not heard abroad. 3. The Egyptians heard his weeping and crying, being not far off: and Pharaohs house heard the same by report only, vers. 16. but it was not fit that any should hear what joseph said to his brethren in secret, Mercer. QUEST. IU. How joseph is said to be a father to Pharaoh. Vers. 8. WHo hath made me a father with Pharaoh. 1. Not that Pharaoh is to be supposed to have been a young man, and joseph in respect of his years as a father to him, as some think: for joseph was but 30. years old when he stood before Pharaoh: and it appeareth by Pharaohs proceeding against his chief Butler and chief Baker before that, and by his prudent behaviour in seeking the interpretation of his dream, and approving of Joseph's counsel, that he was a sage Prince, and of good years. 2. Neither doth joseph mean that he was a father in respect of Pharaoh himself, for that had been to challenge as it were superiority over him: whereas judah before thought it the greatest honour to say to joseph, that he was even as Pharaoh, Gen. 44.18. 3. But I rather approve junius reading, that he was a father, apud Pharaonem, with Pharaoh; as a grave and prudent Counsellor of state. QUEST. V. In what part of Egypt the land of Goshen was situate. Vers. 10. THou shalt dwell in the land of Goshen. 1. Which was not in Arabia, as the Septuagint in some copies read, Goshen in Arabia: for then jacob should have been further off than in Canaan. 2. Neither was this the Country called Thebais, bordering upon Ethiopia, as Hierome thinketh: for that had been too long a journey for jacob. 3. But this Goshen was situate between Nil●● and the red sea, bordering upon Canaan, not far from On, where Joseph's chief habitation was: or this country was both fruitful, and therefore fit for cattle; it was confined upon Canaan, and lay best for Jacob's journey: it was not far from joseph, so that he might see to his father's wants: it was a country separate from the rest of Egypt, and fittest for jacob, because the keepers of sheep were an abomination to the Egyptians, jun. Mercer. QUEST. VI In what sense joseph saith my mouth speaketh. Vers. 12. YOur eyes do see, that my mouth speaketh, etc. 1. Not that he showed them his circumcision, as Rasi. 2. Or because by his mouth, that is, his word and authority, all things were done, as R. Levi. for these had been no certain demonstrations that he was joseph. 3. But either because he spoke unto them in the Hebrew tongue, without an interpreter, and after their own pronunciation: as Ramban, Vatablus, junius: as also for that he with his own mouth had declared such things unto them, as were not known to any other beside themselves, Mercer. QUEST. VII. When Pharaoh promised the best of the land, why, and in what sense. Vers. 18. I Will give thee the best of the land of Egypt. 1. Pharaoh was glad, when he heard of Joseph's brethren, and his servants, and maketh this liberal offer, not so much because, as the Hebrews imagine, whereas joseph was thought to be a man of a base and servile birth, he is now known to come of a good stock and parentage: but Pharaoh showeth hereby his great love to joseph, in this rewarding his kindred. 2. Neither need we to say with Calvin, that this offer was made by Pharaoh, before joseph promised the land of Goshen to his brethren, though it be set down after: for joseph doubted not, but that Pharaoh of his princely love and liberality would confirm his grant. 3. Lyranus noteth this speech of Pharaoh to be prophetical, because afterwards it came so to pass, that the Israelites had the best things of Egypt, when they departed thence: but Tostatus misliketh that collection, because the Israelites had not the best things of all the land of Egypt, but only of those Egyptians that dwelled among them: and beside, the vulgar Latin thus reading, I will give thee all the goods of the land of Egypt, doth depart from the Hebrew text, where no mention is made of [all] but only, I will give thee the best of the land of Egypt, etc. QUEST. VIII. The meaning of these words: let not your eye spare your stuff. Vers. 20. LEt not your eye spare your stuff. 1. The meaning of which words is not, either as the Latin vulgar text hath, leave nothing of your stuff. 2. or as some Hebrews, let not your eye have pity of your stuff, because you should leave it behind: but bring all with you, and load your carts with it: for this sense agreeth not with the reason which is added; For the best of all the land of Egypt is yours. 3. Neither is the meaning, as Mercerus giveth the sense, carry what you will carry, and leave the rest: for thus a contrary sense should be gathered of the same words. 4. But he saith thus much in effect: let it not grieve you because of your stuff, that you shall leave behind, for you shall find enough in Egypt, jun. and therefore our English Bibles read well in this place; regard not your stuff. QUEST. IX. Of the change of raiment and silver, which joseph gave to his brethren. Vers. 22. HE gave to them all change of raiment. 1. Not double garments, as Hierome and the Septuagint read: for then Benjamin should have had not five, but ten suits of raiment, that had five times so much as the rest: but they had better garments given them, to change their old apparel with, which before they had rend for grief, Gen. 44. and so change of garments is taken for single vestures, jud. 14.19. where Samson slew thirty Philistines, and gave so many change of raiment to his thirty companions, Vatabl. 2. Whereas joseph giveth to Benjamin 300. sicles of silver, the Hebrews note, that whereas joseph was sold for thirty sicles, he therefore giveth to Benjamin as much as all the other ten had for their shares, when joseph was sold, ex Mercer. But neither was joseph sold for thirty, but twenty sicles: neither yet had every one for his share twenty sicles, much less thirty, Hebrews curious collections. but the sum of twenty sicles, the price which was set upon joseph, was divided among them all: they therefore in this curious collection, are much deceived. 3. joseph gave these great gifts to his brethren, but especially to Benjamin; not so much to testify his love unto them, as that hereby, they might persuade their wives and others, of the truth of their message, to make them more willing to leave Canaan, and go down to Egypt, Calvin. QUEST. X. How joseph is said likewise to send to jacob. Vers. 23. Unto his father likewise he sent, etc. 1. This is neither to be referred simply to that which followeth, that joseph sent after the same manner to jacob, that is, ten he asses, etc. as Ra●i, Mercerus: for that was not after the same manner. 2. Neither (as Ramban) hath it relation to the victual which joseph gave his brethren for their money, vers. 21. that so he sent to jacob also the like victual for his money. 3. But it hath reference to that which immediately went before, that as he gave money and raiment to Benjamin, so he sent in the same proportion to jacob, and moreover he sent ten he asses, etc. Vatabl. junius, and so the Latin translator well expoundeth, addens ei, etc. he added moreover ten asses, etc. QUEST. XI. Why joseph chargeth his brethren not to fall out by the way. Vers. 24. FAll not out by the way. The word is ragaz, which signifieth to be afraid, to be moved, or troubled: 1. Ramban expoundeth it, that they should not bear any trouble by the way; because they were laden with so much riches, for Joseph's name and authority should be their protection. 2. Some think that joseph biddeth them agree, because brethren are apt to fall out. 3. Some because travellers, by reason that their bodies were distempered with their journey, and are often provoked by their mutual talk, and communication, do many times fall out, Thom. Anglic. 4▪ But joseph knew how they would wrangle in the way about himself, and his selling into Egypt, one laying the fault upon another (for Reuben consented not at all, judah gave counsel to sell him, being unwilling he should perish, the rest conspired his death) therefore he giveth them this charge, Chrysost. Mercer. Vatab. jun. QUEST. XII. How Jacob's heart is said to fail or faint, and for what cause. Vers. 29. Iacobs' heart failed, etc. 1. jacob was astonished at the report of his sons, that joseph yet lived: Hebrews ●ables. he had not heard it then before, as the Hebrews fable, how Serah Asers daughter had told jacob that joseph was alive, and therefore she was translated alive into Paradise, ex Munster. 2. The meaning is not, that jacob withdrew his heart and attention from them, and greatly regarded them not, as R. Sel. or as the Latin translator, he was as raised out of an heavy sleep, that is, Attonitus & stupidus ad intelligendum; heavy and hard to understand, as a man newly awaked, as Rupertus expoundeth. 3. Nor yet as Ramban and R. Abraham, whom Oleaster followeth, is the meaning, that his heart left beating and panting, and so they would have the word phag, to signify to cease. 4. But jacob for the time did faint and swoon, not for any sudden joy conceived, as Perer. for as yet he believed them not: nor of an affection mixed together of joy and fear, as Calvin. Mercer. for then the one would have qualified the other, that jacob should not have fainted: but the very naming of joseph did renew and revive his former grief, and so perplexed him, jun. QUEST. XIII. How Jacob's spirit is said to revive. Vers. 27. THe spirit of jacob revived, and he said, it is enough, etc. 1. The Chalde paraphrast readeth, The holy spirit rested upon jacob: as though the spirit of prophecy had departed from jacob all the time of his grief and heaviness: whereupon the Hebrews further note, that the spirit of God cometh upon those that are cheerful: for which cause they say most of the Prophets were young men, who are more given to cheerfulness than they which are old: but this is spoken of Jacob's spirit, not of the spirit of God, who now came to himself again, more giving credit to the sight of his eyes when they showed him the chariots, than to their words, Muscul. Mercer. 2. He saith it is enough, not either in respect of Joseph's great honour, or the rich gifts which were sent, but because he heard he was alive: Joseph's life was more worth unto him than all the rest, jun. 4. Places of Doctrine. 1. Doct. The righteous are not void of affections. Vers. 2. HE wept and cried. In that joseph showeth himself to be a man of affection, which draweth from him plenty of tears: we do learn, that the righteous are not as stones and blocks that cannot be moved, as the Stoics defined their wise men; but they also are subject to the affections of love, joy, sorrow, compassion, Calvin. Our Saviour in the day of his flesh did weep, loved john more than the rest, sometime he was angry: but in all these he sinned not, as it is hard for us to keep ● measure. 2. Doct. God turneth evil to good. Vers. 8. YOu sent me not hither, but God, etc. who hath made me a father, etc. As God turned the malice of Joseph's brethren to the great good of his Church, the advancement of joseph, preservation of the whole land of Egypt: so is the Lord able still out of evil to draw goodness, as he commanded light to shine out of darkness, 2 Cor. 4.6. Luther. as Samson found honey in the mouth of the dead and stinking Lion; as the Apostle saith, All things shall work together for the best, to those that love God, Rom. 8.28. 5. Places of Confutation. 1. Confut. The selling of joseph into Egypt not done only by God's provision. Vers. 8. YOu sent me not hither, but God. Not that God was the author of that wicked conspiracy against joseph, which was inspired by the suggestion of Satan, not by the instinct of God's spirit: neither did God only permit or suffer the same to be done, as Bellarmine would have it, lib. 2. the amission. great. cap. 11. For if God withdraw his power, nothing can be done in the world: and therefore the Psalm saith, Whatsoever pleased the Lord, did he in heaven and in earth, Psal. 135.6. Wherefore the Lord as he did foresee what Joseph's brethren should do in this action, and disposed and directed the same after it was done, to an happy end: so also he decreed that this thing should be done by no other means: and although in the particular the evilness of the action proceeded not from the malicious mind stirred by Satan; yet the general overruling power and disposing providence of God so concurred, as that joseph should by this means and no other be sold into Egypt. So that Joseph's brethren were instruments herein of God's decree and purpose: yet not thereby are they excusable, because they did that of a wicked mind, which God in his wise providence converted to good: as judas sin was no whit the less in betraying Christ, though, as Peter saith, he were delivered up by the determinate counsel of God, Act. 2.23. Calvin. Muscul. 2. Confut. Against the vulgar Latin translation. Vers. 20. REgard not your stuff. The Latin translator maketh a contrary sense, Leave nothing of your stuff: see before qu. 8. whereas the meaning is, that they should not care to leave their stuff behind them: thus that translation which the Romanists so much extol and magnify, is found to be faulty and erroneous in many places. 6. Places of Moral use. 1. Mor. Not to suffer men to be swallowed up of grief. Vers. 3. THen joseph said, I am joseph. He seeing his brethren almost oppressed with grief, doth speak comfortably unto them, lest they might have been overcome with too much heaviness: which teacheth governor's not to cast down altogether with grief, those which are sufficiently humbled, Calvin, as S. Paul showed himself toward the incestuous party, lest he be swallowed up of overmuch heaviness, 2 Cor. 2.7. 2. Mor. To preserve from spiritual famine the greatest deliverance. Vers. 7. TO save you alive by a great deliverance. If it be a great deliverance to preserve men from the famine of corporal food, as joseph did, much more ought we to be thankful to God for such governor's, as provide food for the souls of their people, and deliver them from spiritual famine, Muscul. for much more grievous is the famine of hearing the word, than of bread, or water, Amos 8.11. 3. Mor. God's providence in turning all things to the best, should move us to forgive. Vers. 8. YOu sent me not hither, but God. joseph looking into God's providence, who turned his brethren's evil meaning toward him to good, in that consideration, is more easily brought to forgive them: for when we see how God disposeth to our good of those wrongs that are done to us in the world, we should in that respect be more ready to forget them. Thus S. Peter speaketh comfortably to the people, that gave consent to the kill of Christ: ye have killed the Lord of life, etc. but those things that God had showed before, by the mouth of the Prophets, that Christ should suffer, he hath thus fulfilled, Act. 3.15, 18. 4. Mor. To seek to maintain peace. Vers. 24. FAll not out by the way. joseph as he was ready to make peace with his brethren, and to be at one with them, so he laboureth to maintain peace among themselves: thus teaching us by his example, not only to be lovers of peace ourselves, but to procure it in others: according to the doctrine of Christ: Blessed are the peacemakers, for they shall be called the children of God, Matth. 5.9. 5. Mor. Liars shall not be believed, when they speak the truth. Vers. 26. FOr he believed them not. This is a just reward of liars, that when they speak the truth▪ they shall not be believed: Jacob's sons had told him a tale before, when they showed him Joseph's coat, as though some wild beast had devoured him, Genes. 37. and now when they tell the truth, that joseph was alive, no credit is given unto them, Muscul. Thus S. Paul would not endure, that the maid which had the spirit of divination, and deceived the people with lies, should testify the truth of the Apostles, that they were the servants of God and taught the way to salvation, Act. 16.18. CHAP. XLVI. 1. The Method and Argument of the Chapter. FIrst, we have here set down Jacob's preparation to his journey. 1. He offereth sacrifice to God. 2. The Lord answereth him by vision, appearing unto him, and encouraging him to go down to Egypt, promising him both a prosperous journey, a peaceable end, and the return of his posterity, vers. 2. to 5. Secondly, the journey itself is described, vers. 5. to vers. 8. with an enumeration of the persons that went down with jacob. 1. In particular, the offspring of Leah and her maid Zilpah, the offspring likewise of Rachel and her maid Bilhah, of every one by themselves, from v. 8. to 26. they are all summed in gross: v. 26.27. Thirdly, Jacob's arrival in Egypt is declared. 1. How he sent for joseph, and of their meeting, greeting and salutation in Goshen, vers. 27. to 31. 2. The counsel and advice given by joseph to his brethren, how they should answer Pharaoh, that they might obtain the land of Goshen, vers. 31. to the end. 2. The diverse readings, where the translations differ. v. 1. he came to the well of the oath. H. S. to Bersheba. caeter. H.S.c. H. c. T.C.H.r. v. 2. he heard God calling him by a vision of the night. H. God said to Israel in a vision of the night. cat. v. 3. I am the God of thy fathers. S. I am God, the God of thy father. B. G. I am the mighty God of thy father. caet. he. ha●el. celohe, the strong God. v. 4. I will bring thee up again in thy return. H. I will bring that back again in the end. T.P.r. S. I will surely make thee come up again. C. B. I will bring thee up again. G. I will cause thee to come up, by coming up with thee. T.P. he. v. 5. they took their substance. S. their father, children, and wives. caeter. S. c. H. S. c. v. 6. they took all that they possessed in Canaan. H. S. they took their cattle and goods, which they had gotten in the land of Canaan▪ caeter. he racash to get goods. v. 7. their daughters, and daughters daughters. S. their daughters. H. their daughters, and sons daughters▪ caet. S. c. H. d●●. v. 10. jachin, Saher. H. B. Achin Saar. jachin Sacher. C. jachin Zohar. G. jachin Tzochar. T. he. Sochar. P. ●. c. H. det. S. alt. S. alter. diverse. signif. S. add. v. 12. Ezron Amul. H. C. Esron, jemuel. S. Hezron. Hamul. B. G. chezron, chamul. T. P. heb. v. 13. Thola, Phua Semron. H. Thola, Phua, Asum, Sambram. S. Thola, Phuah job, Simron. caet. v. 16. Ar●lis. S. Haeri, caet. v. 17. jeul. S. jesui. caet. v. 20. priest of On. T.P.C.G. cohen, signifieth both, a prince and priest. v. 21. the sons of Manasses, which Syra his concubine bare unto him, were Machir: Machir begat Galaad: the sons of Ephraim Manasses brother, Sutalaam, and Taam, the sons of Sutalaam, Edem. S. the rest have none of these words. S. add. v. 21. Mophim, Ophim and Ared. H. Mamphim, Ophim, and Gerah begat Arad. S. Muppim, Huppim, and Arde. caet. S. cor. S. cor. S. cor. S. ad. diverse. signif. v. 22. eighteen souls in all. S. fourteen souls all. caet. v. 27. all the souls are seventy five. S. seventy. caeter. the sons of joseph, nine souls. S. two souls. cater. v. 28. he sent judah, etc. that he should meet him at the city of the nobles, in the land of Ramesse. S. that he should tell him, that he might meet him in Goshen. H. to prepare before him. C. to direct his face to Goshen. B. to direct his way to Goshen. H. to premonish him to meet him in Goshen. T. to appear before his face in Goshen. P. he. iarah, to appear to signify. S. det. S. ad. v. 37. said to his brethren. S. said to his brethren, and all his father's house. caet. v. 34. in G●sem of Arabia. S. in the land of Goshen. caet. 3. The theological explication. QUEST. I. Why jacob offered sacrifice in Bersheba. Vers. 1. ISrael came to Bersheba, etc. 1. This place is interpreted the well of the oath, or of seven: for shabang signifieth both: so called first by Abraham, where he made a covenant with Abimelech, and gave him seven lambs, Gen. 21. and afterward the name was revived by Isaac, Gen. 26. 2. To this place came jacob, being both in his way as he went to Egypt, for it is in the utmost bounds of Canaan, toward the South: as also because there Abraham and Isaac had long dwelled, built altars there, and consecrated it as a peculiar place for God's worship. 3. He offereth sacrifice, both to give thanks to God, for the life of joseph, and to desire the Lord to make his journey prosperous, jun. QUEST. II. Of the Lords calling of jacob. Vers. 2. IAcob, jacob, who answered, I am here, etc. 1. He is called jacob, not Israel, not because, as the Hebrews imagine, he should not prevail against men in Egypt, for he is also called Israel in Egypt, Gen. 48.29. but when as the Lord vouchsafeth to speak familiarly unto him, he calleth him by his name jacob, Mercer. 2. The name is doubled, to stir him up to greater attention, Calvin; and to show the certainty of that which God spoke, Perer. ●. jacob answereth readily, here am I, and therefore josephus misreporteth this story, that jacob should say quisnam esset, who it was that spoke unto him, as though he had not been acquainted with God's voice, lib. 1. antiquit. QUEST. III. Who it was that spoke to jacob. Vers. 3. I Am God, the God of thy father. 1. This than was not an Angel, that spoke in the person of God, but it was the Lord himself, to whom jacob offered sacrifice, vers. 1. 2. who is called the God of his father, rather than of Abraham, because jacob so used to call the Lord, the fear of his father Isaac, Genes. ●1. 53. and for that he had better experience of the mercies showed to his father Isaac: who also was not many years before departed, about the 30 year of Joseph's age, when jacob was 120. Mercer. 3. Where God is said to go down with jacob into Egypt, it is to be understood by the effect; because God was present with him, How the Lord is said to go down. in protecting and defending him: for otherwise the Godhead neither ascendeth nor descendeth, filling heaven and earth, Mercer. QUEST. IV. The diverse causes why jacob feared to go down into Egypt removed. Vers. 3. Fear not to go down into Egypt, etc. There were diverse causes why jacob feared to go down to Egypt: which causes of his fear are here removed by the Lord. 1. He might be somewhat doubtful, because sometime in the like necessity of famine Isaac was forbidden to go down to Egypt, Genes. 26.2. Mercer. therefore to help this, the same God that charged his father not to go down, biddeth jacob not to fear to go down. 2. He might fear lest his children might be corrupted by the superstition of the idolaters: and about this time, as Augustine thinketh, began that gross idolatry of the Egyptians in worshipping Apis, The gross superstition of the Egyptians in worshipping their god Apis. a king of the Argives, that died in Egypt, calling him by the name of Serapis, which is compounded of the name Apis and Suros, the coffin wherein Apis was entombed: and in memorial of this Apis, they worshipped a pied Bull, which they named Apis: by which occasion the Israelites learned to worship a calf, August. lib. 18. the civet. Dei c. 4. This fear jacob is discharged of, when the Lord saith, I will go down with thee, etc. the Lord promiseth to be a guide to him and his, to keep them in his fear. 3. jacob was not ignorant of the prophecy given to Abraham, that his seed should be afflicted and kept under in a strange land; therefore the Lord to take away that scruple, telleth him, that his posterity shall increase there, and he will make him a great nation. 4. He might think, that his posterity being overtaken with the pleasures of Egypt, would hardly return from thence, and so he should lose the hope of the inheritance of Canaan: to meet with this doubt, the Lord saith, vers. 4. I will also bring thee up again. 5. He also might fear, left being a weak old man he should die by the way before he came to joseph: therefore the Lord to make him secure in this, telleth him, that joseph shall close his eyes when he died, vers. 4. QUEST. V. Of the ancient use of closing the eyes of the dead. Vers. 4. I will bring thee up again, and joseph, etc. 1. The Lord brought jacob up out of Egypt, when his body was carried to be buried in Canaan: but most of all was it performed in his seed, whom the Lord brought out of Egypt, under the hand of Moses & Aaron. 2. It was the use to close the eyes of the dead, which commonly are opened, when men dying do lift up their eyes to heaven, Muscul. and therefore they that stand by do shut them before the body is stiff. Pliny maketh mention of this solemn use among the Romans, who used to shut the eyes of the dead at the time of their death, and to open them again, when they brought them to the fire, ut neque ab homine supremum eos spectari fas sit, & coelo non ostendi, nefas: that neither (saith he) is it lawful for men to see them last of all, and it were impious not to show or open them toward heaven. And this duty of closing the eyes was performed by those which were dearest, and best beloved of the dead: as joseph was to jacob: whose eyes joseph did shut up, when he had given up the ghost, although no special mention be made of it afterward, Perer. QUEST. VI What goods and substance jacob and his sons carried into Egypt. Vers. 6. THey took their cattle, and their goods, which they had gotten in Canaan, etc. 1. Though no mention be here made of their servants, yet it is like that jacob carried them also with him, and would not leave them behind in that hard time of famine, Calvin. 2. Though Pharaoh sent them word, that they should not regard their stuff, yet they took their substance with them, that they might be as little chargeable as they could unto others: as Abraham coming forth out of his country at the Lords commandment into Canaan, brought his substance with him, Gen. 12.5. Luther. Mulcul. 3. Mention is not made of Jacob's goods gotten in Mesopotamia, but only in Canaan, not because jacob had given those goods to Esau, which is not like; but because they were not to be compared to his substance, which he got in Canaan, and Moses speaketh also of the goods and substance of his sons, that got all they had in Canaan, being not of years in Mesopotamia, to provide for themselves, Mercer. QUEST. VII. Of Jacob's daughters and the order observed by Moses in setting down their names. Vers. 8. HIs daughters, and his son's daughters, etc. 1. jacob had but one daughter here named, Dinah of Leah, and but one daughter of his sons, Serah of Asher, vers. 17. yet they are put in the plural number, according to the phrase of the Hebrew, as vers. 23. it is said, the sons of Dan, Hushai, he had but one, Muscul. 2. The whole sum of Jacob's posterity borne at this time, is seventy, vers. 27. of which number jacob himself is one, as the head of the rest, Mercer. 3. Moses setteth not down their names, according to the order of their birth, as in other places, c. 29.30.35. but first he rehearseth such as came of Leah and her maid, than those that came of Rachel and her maid, Mercer. QUEST. VIII. Of the diverse names of the sons of the twelve patriarchs. Vers. 10. THe sons of Simeon, jemuel. Many hard and difficult questions are moved out of this chapter, which shall briefly be discussed. First, there is great difference in the names here rehearsed, and in other places of Scripture: the sons of Simeon, jemuel, and jamin, are called Nemuel and jarib, 1 Chron. 4.24. Zohar is there named Zerah, vers. 13. job the son of Issachar, is called jashub. Numb. 26.24. vers. 16. Ziphion, Ezbon Arodi, are called Zephon, Ozn●, Arod, Numb. 26.15.16.17. vers. 21. the sons of Benjamin, Ashbel, Becher, Ehi, Rosh, Muppim, Chuppim, Ard: are otherwise named, jediael, Acharah, Nochah, Rapha, Sheph●am, Churam, Addai, 1 Chron. 8.1, 2, 3. It is then no strange thing in Scripture, for the same men to be called by diverse names, sometimes with the alteration of some letters, sometimes with a change of the whole name. QUEST. VIII. Of other differences in the genealogy compared with the 26. Numer. and 1. Chron. 7.8. chap. Vers. 10. THe sons of Simeon, jemuel, jamin, Ohad. 1, It is to be considered, that diverse of these here named, are elsewhere omitted: as Ohad, is not reckoned among the sons of Simeon, Numb. 26.12, 1 Chron. 4.24. it should seem that he died without issue, Muscul. so likewise three of Benjamins sons, Echi, Gera, Rosh, are omitted by Moses, Numb. 26.40. of whom there came no families. 2. He that is there named Achiram and Acharah, 1 Chron. 8.1. was not Echi, as junius thinketh upon that place, and Muscul. in Gen. 46. vers. 26. but Becher, who was one of the three chief fathers of Benjamin, 1 Chron. 7.6. and therefore it is not like, that Moses setting down the chief families of Benjamin, would make no mention of him, Numb. 26.3. whereas here are rehearsed ten sons of Benjamin, they were not all properly his sons, but two of them, Ard and Naaman were the sons of Bela, and Benjamins nephews, Numb. 26, 40. It was not then Gerah, as the Septuagint read, but Bela that bega● Ard. 4. Whereas Bela is made to have six sons, 1 Chron. 8.3, 4. and here he hath but two, the reason is: because these two were only borne, when jacob went down to Egypt, Reconciliation of some difference in the genealogy of the Belahites in the Chronicles. the rest were borne afterward. 5. And whereas 1 Chron. 7.7. five sons of Bela are named altogether, diverse from those six rehearsed, 1 Chron. 8.3. in the first place, not the immediate sons of Bela are mentioned, but such as were the chief Princes of that family in the time of David, when joab numbered the people: in the other place, they which were the next sons of Bela are rehearsed. 6. Moses in this place doth confusedly set them together, not according to their order of birth, Bela, Bech●r, Ashbel, etc. whereas Ashbel was the second, Becher or Aharah the third, Nocah or Echi the fourth, Rapha or Rash the fifth: as may appear, 1 Chron. 8.1. QUEST. IX. How Pharez is said to have two sons at Jacob's coming into Egypt. Vers. 12. THe sons of Phares, Ezron and Hamul, etc. Whereas it may seem strange, that Phare● the son of judah by Thamar, should have two children, that are said to come down with jacob into Egypt. 1. The right solution is not to say with Augustine, that these two children are said to go down, because they were in Pharez loins; and not yet borne, in this sense, all those children which were afterward borne in Egypt, might be said to go down, and so we should have not seventy, but 700. persons. 2. Neither is Pererius answer sufficient for the same reason, who understandeth by Jacob's coming into Egypt, the whole time of his and Joseph's life: for so we might account 7000. souls to have descended with jacob. 3. Therefore according to Moses narration, we say, that these two sons of Pharez we●e then borne, but very young: who himself being begotten of Thamar at judah's 30. year, might take a wife at 14. or 15. years: for Pererius conjecture is untrue, that Pharez was borne but the year before Jacob's descending into Egypt. 4. The like may be said of Bela Benjamins son, that had two sons, Ard and Naaman, Benjamin a grandfather at Jacob's going down to Egypt. borne at Jacob's going down: Benjamin was now at 30. years a grandfather, and Bela his eldest son at 15. a father, Mercer. there is no other way to give satisfaction to those doubts. And it is most like that Jacob's sons married very soon, and their sons also: for how else could they in the space of 215. years, which was the time of their abode in Egypt, from 70. increase to 600. thousand, when as in 215. years before, from the 75. year of Abraham, till Jacob's going down, they increased but to 70. souls in all. 5. Whereas Selah and Zerah also had issue as well as Pharez, as appeareth▪ Numb. 26.20. it is not as Pererius thinketh, for the prerogative of Pharez of whom the Messiah should come, that Pharez posterity is remembered, the others omitted, but because Pharez sons were now borne, the others afterward in Egypt. QUEST. X. Of Dinah Jacob's daughter, and whether jacob had any more daughters. Vers. 15. THese be the sons of Leah, etc. which she bore to jacob in Pa●an Aram, with his daughter Dinah. 1. All these before named, were not borne in Mesopotamia, but only the six sons of Leah, for she only bore them and Dinah: the rest were borne in Canaan, Mercer. jun. 2. This Dinah some Hebrews say, was married to job, but that is uncertain: some think that Simeon took her to wife, Hebrews conceits. having pity upon her, after Sichem the Canaanite had deflowered her, and that therefore she is called a Canaanite, the mother of Saul before named: but it is absurd to think, that Simeon would marry his own sister, or that jacob would have suffered it. 3. Likewise whereas Dinah of Leah, and Serah of Asher are all the women here rehearsed, that came of jacob, that appeareth to be but a fable of the Hebrews, that jacob with every son had a twin daughter borne, which were his son's wives: for there is no question but that Moses would have made some mention of them, either in this place, or some other. QUEST. XI. How the number of 33. that came of Leah is to be counted. Vers. 15. ALL the souls of his sons and daughters were thirty three. But the whole number, with Er and Onan, maketh thirty four: to make this account to agree; 1. We neither think with Lyranus that Dinah, because she is a woman, should be excluded, seeing afterward Serah the daughter of Asher is numbered among the rest, vers. 17. 2. Nor yet is Saul to be excluded, vers. 10. as though he were not Simeons' son, but the son of the Canaanitish woman, by a former husband, as some think; for then to what purpose would mention be made of him here, being none of Jacob's posterity? 3. Neither with some Hebrews do we here understand jochebed, Moses mother, seeing she is not expressed, and she was borne in Egypt, Numb. 26.59. etc. 4. Therefore this is the just account: Ere and Onan, because they were dead, a●e not to be reckoned: there remain then thirty two, and jacob being added to that number maketh thirty three: and that jacob is one of this account, it is evident out of the 8. vers. jacob and his sons. QUEST. XII. The erroneous computation of the Septuagint neither agreeing with themselves nor the Hebrew. Vers. 22. Fourteen souls in all: The Septuagint doth read, eighteen, wherein a threefold error may be observed. 1. They beside Manasses and Ephraim do reckon five more, Machi●, and Gilead his son of Manasseh, Sutalam, and Tuhan, and Edem the son of Sutalam of Ephraim these could not be borne at Jacob's coming down to Egypt: for Manasseh was not then above nine year old: for joseph took a wife in the beginning of the seven plentiful years, which were expired, and two of the dear years: to say that these are rehearsed for Jacob's honour, though they were borne ofterward in Joseph's life time, doth not satisfy: for only Moses accounteth those which were then borne at Jacob's coming down, which in all make seventy. 2. The Septuagint do manifestly corrupt the Hebrew text, reading here for fourteen, 18. and vers. 27. for two, they read nine. 3. They agree not with themselves: for the five, which are by them added, put to 14. make 19 not 18. and joseph with his two sons, and the other five, make not nine, but only eight. Augustine and Eucherius think this knot to be insoluble, and would pick a mystery out of it, August. quaest. 152. in Genes. But we need not much to trouble ourselves to free the Septuagint here from error, seeing they so manifestly decline from the Hebrew verity. QUEST. XIII. The two numbers of 66. and 70. agree together. Vers. 26. THreescore and six. In this number jacob is not comprehended, for only they are here summed that came out of Jacob's loins, though jacob be one of the first number of 33. But let all these numbers be joined together, 33. of ●eah, 16. of Zilpah, 11. of Rachel, joseph and his two sons being deducted, 7. of Bitha, and the sum will be 66. jacob being taken out: unto which number of 66. jacob together with joseph, and his two sons being added; we shall have in all 70. souls: for here in this last number Moses saith not, as before, vers. 26. all the souls which came out of Jacob's loins, but all the souls of the house of jacob are 70. so that in this speech jacob himself may be very well included. QUEST. XIV. The number of seventy in Moses, and of seventy five in the Acts, reconciled. Vers. 27. BUt whereas Moses nameth only seventy, and yet Stephen according to the Septuagint, saith, that they were seventy five, Act. 7.14. the question is, how these may be reconciled. 1. We neither answer with Augustine (to whom Pererius subscribeth) that the Septuagint are here in no error, nor yet Stephen following them: for they reckon five more, by way of anticipation, The Septuagint, whether here in an error. which were borne afterward in Egypt, while joseph lived: who because he was the cause of Jacob's coming down into Egypt, introitus ejus accipiendus est, quam diu vixit joseph; his entrance into Egypt is to be taken all the while joseph lived, quast. ulrim. in Genes. but by this account there should not only be 70. but 7000. and more, if all they should be numbered that were borne while joseph lived, which was seventy year after Jacob's coming into Egypt: for joseph was then 39 year old, and he lived 110. years: beside, it is evident, that in the Hebrew, only seventy souls are accounted, and Deut. 10.22. the Septuagint read but seventy, though in this place, and Exod. 1. they translate seventy five. 2. Neither is it like that the translation of the Septuagint was herein corrupted by the ignorance of the writers or penmen, and so that place in the Acts accordingly depraved: as Eugubinus: for the Septuagint do of purpose add five more of Joseph's posterity, to make up the number of 75. 3. Neither yet doth junius exposition fully satisfy: who thinketh that Stephen meaneth the whole number that are named in this chapter, as Jacob's two wives, and his two concubines, and judah's two sons, Ere and Onan, who beside jacob make the number 75. for Moses himself excludeth Er and Onan: neither are Jacob's wives accounted in the particular sums: and seeing jacob is included in the number of 70. why should he be excluded in this other number of 75. Further, Steven meaneth those of Jacob's kindred that joseph sent for, and caused to be brought into Egypt: but judah's sons were dead, and so it is thought were Jacob's wives also. 4. Neither can I think, that Saint Luke, either as ignorant of the Hebrew, as Hierome reporteth from the opinion of others: or yielding unto those times, because the translation of the Septuagint was of great authority among the Gentiles, did herein follow them: especially it being but a matter of story: as thinketh Eugubinus, Mercerus: for it is like that Saint Stephen speaking to the Hebrews, did follow the Hebrew Scriptures: and Saint Luke did not otherwise report or write, than Stephen spoke: this only reason stayeth me from approving this answer and solution. 5. Wherefore in this so great difficulty, nothing remaineth to answer, but that Luke did write, and Stephen spoke according to the original story, that 70. souls came into Egypt. And afterward by some mistaking, penned, which signifieth five, might creep into the text, for pants, as Master Beza conjectureth; or some might take upon them to correct S. Luke's report, according to the Septuagint, which was of greater authority and credit then in the world, Calvin. And yet against this answer it may be objected, that the Syriac translation, which is most ancient, readeth in like manner 75. therefore, if Saint Luke's text were altered or changed, such change was made, before it was translated into the Syriac language. One of these two last answers I prefer before the rest, and the latter rather: Why 70: persons descended into Egypt let the reader make his choice. Howsoever, the Hebrew verity must be received, that only 70. souls descended into Egypt of the twelve patriarchs: in remembrance whereof, the Israelites pitched in Elim, where were twelve fountains, and seventy palm trees: this number answereth the seventy fathers of the world that came of Noah, Gen. 10. according to this proportion were the seventy Elders chosen to be Moses assistants, Numb. 11. Our Saviour Christ also did choose unto him 12. Apostles, and 70. Disciples, to be the spiritual fathers of the Church, Muscul. Mercer. QUEST. XV. Of the sending of judah before to joseph. Vers. 28. HE sent judah before him unto joseph, etc. 1. It seemeth that judah was of authority among his brethren, as a man of more excellent parts, and therefore jacob thinketh him the fittest to be employed in this message. 2. He sendeth to joseph to meet him in Goshen, that country which joseph had made choice of before for his father, and it was nearest to Canaan: it is like that some certain place was appointed, where they should meet: the Septuagint read, in the city of the nobles, Whether jacob or joseph fell one upon the others neck. but what city that was it is unknown. 3. The Hebrews write that joseph when he came near his father, did cast away his bonnet, and other ornaments of honour, that his father might the better discern him, which is not unlike. 4. Where it is said, he fell upon his neck: Rasi referreth it to joseph, to whom subscribeth Mercerus: Ramban to jacob, whom junius followeth: though the construction favour the first opinion, because joseph is named in the verse, and not jacob at all: yet the circumstance and usage of those times maketh for the other: for it is more beseeming the parents to fall upon their son's neck, who do humble and bow themselves to their father: as the father fell upon the prodigal child's neck, and kissed him, Luke 15.20. QUEST. XVI. The causes why joseph desired that jacob should dwell in Goshen. Vers. 34. THat ye may dwell in the land of Goshen. Divers reasons moved joseph to procure his brethren their dwelling in Goshen: 1. Because it was a most fruitful place, and fit for their keeping of cattle, Calvin. 2. That they might dwell apart from the Egyptians, and so not be corrupted with their idolatry and supestition, Mercer. Muscul. 3. Lest that being dispersed among the Egyptians, they might have been distracted, and so one divided from another, josephus. 4. Because the Egyptians abhorred keepers of sheep, it would have been an occasion of envy and hatred, if they had lived among the Egyptians. 5. lastly, the land of Goshen stood more commodious for the Israelites return and passage out of Egypt, being situate in the utmost bounds toward Canaan: whereas if the Israelites had been seated in the inward or remote parts of the Country, they could not afterward so conveniently have escaped, Pererius. QUEST. XVII. Why keepers of sheep were an abomination to the Egyptians. Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians. etc. These are the words of Moses rather than of joseph, as the like reason is inserted by Moses▪ Gen. 43.34. why the Hebrews and Egyptians might not eat together: the Egyptians than abhorred shepherds and keepers of sheep: 1. Not only because they were a proud people, and despised shepherds as base and servile men, as Rupertus: for they were an abomination unto them, which is more than to contemn and despise them. 2. Neither did they abhor shepherds as though there were none of that condition among the Egyptians, for they had their flocks of sheep, Genes. 47.17. 3. Neither yet is it like that the Egyptians did altogether abstain from all eating of flesh, (Aben Ezra reporteth of the Indians that they kill no flesh, neither do so much as eat of the milk that cometh of cattle) and that for this cause the Egyptians abhorred the Hebrews. 4. Therefore I think rather that the Egyptians especially detested keepers of sheep rather than of other cattle, because they superstitiously adored that kind, and so abstained altogether from slaying of sheep, and eating the flesh thereof, keeping them for their milk and wool: whereas the Hebrew shepherds did without any scruple eat of their flocks: other kinds of cattle it is like they did eat of, as Mercerus reporteth the opinion of some writers, that it was lawful for the Egyptians to kill and eat four kinds of creatures, Oxen, Calves, Swine, and Geese. 4. Places of Doctrine. 1. Doct. Not to depend upon means, or put any confidence in Princes. Vers. 4. I Will go down with thee into Egypt. Although joseph were Lord of Egypt, and a man of great power, able to provide for jacob, and protect him from danger, yet the Lord would not have jacob to depend upon the means, but to trust to his providence, Muscul. Whereby also we are taught not to put our confidence in men, but to wait upon God: as it is in the Psalm, It is better to trust in the Lord, than to put any confidence in man: it is bette● to trust in the Lord, than to put any confidence in Princes, Psal. 118.9. 2. Doct. The Lord will never forsake his elect. Vers. 4. I Will also bring thee up again, etc. The Lord promiseth his presence and gracious assistance to jacob, both going down into Egypt, and returning: the Lord then will never forsake his elect; Whom he once loveth, he loveth to the end, joh. 13.1. and as he said to josua, I will not leave thee, nor forsake thee, Iosu. 15. so the same promise belongeth unto all the faithful servants of God, as the Apostle applieth it, Heb. 13.5. 3. Doct. A man is not bound to reveal all his counsel, so he speak the truth and lie not. Vers. 34. THen ye shall say, thy servants are men occupied about cattle. This also was true which joseph taught his brethren to answer, that they might dwell in the land of Goshen, but there was another reason which joseph would have them to conceal: because it was the most fruitful and fertile soil of all Egypt. We see then that a man is not bound to utter all his mind, but speaking the truth in the rest, he may conceal that which he thinketh will be prejudicial to his suit and business, Calvin. and in such affairs that precept of our Saviour taketh place, To be wise as serpents, but innocent as doves, Matth. 10.16. 5. Places of Confutation. 1. Confut. No Sacraments without the spirit and life of the word. Vers. 2. GOd spoke unto jacob in a vision. The Lord doth not only appear and show a vision to jacob, but he also speaketh unto him, to the vision he adjoineth a voice: of this nature and kind are all God's signs and ceremonies, they are not dead or dumb, but the word of God putteth life unto them. Wherefore it is presumption in the Church of Rome to impose signs and Sacraments upon the Church, which receive not their life from the Word, Calvin. as our Saviour saith, It is the spirit that quickeneth, the flesh profiteth nothing, joh. 6.63. so the fleshy and terrene part in signs and sacraments profiteth not without the spirit and life, which they receive from the Word. 2. Confut. Antiquity no good argument of the truth. Vers. 3. I Am the God of thy father. He saith not of thy fathers, as of thy great Grandfather, for Terah was an idolater, Iosu. 24.4. jacob could not go beyond Abraham, for diverse hundred years to fetch his faith: though the most ancient Patriarches, No, Se●, Heber, were of the same faith and religion. We see then that antiquity is no good argument to prove true religion by, unless we run unto the first beginning: for so truth is more ancient than error. In like manner we deny not but that of late years we cannot derive the profession of the Gospel from our fathers and ancestors past the third degree, because all the world was blinded with superstition and ignorance for diverse hundred years: but leaving the mean generations, which were corrupted, we are able to fetch and derive our faith, from the Apostles of Christ▪ this the Romanists do call in derision, a probation of our faith▪ persalium, by leaping. But jacob could prove his faith no otherwise; he must leap from Abraham, to Heber and Sem: So Steven would not prove his faith from the immediate descent of his father: for of them he saith, ye have always resisted the holy Ghost, as your fathers did, so do you, Act. 7. he ascendeth up to Abraham, and Moses, and the prophet's times: and in such manner do we prove and justify our faith and profession. 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error. Vers. 27. ALL the souls of the house of jacob, etc. are 70. yet the Septuagint read 75. notwithstanding Pererius justifieth the Septuagint, and freeth them from error, although they set down five more of Joseph's race, than Moses hath▪ which were born in Egypt afterward: If this, saith he, be an error in them, than was it in Moses, for he also numbereth among the rest, the sons of Phares, and Benjamin, which were borne afterward in Egypt: and beside he reckoneth Manasses and Ephraim, which came not down with jacob, but were in Egypt, Perer. in Genes. 46. number. 25. Contra. 1. It is untrue, that Phares and Benjamins sons were then unborn at Jacob's going down into Egypt: I have showed before▪ quast. 9 how it is not unlikely, but they might very well, be all then borne: otherwise Moses words should not be true: all the souls which came with jacob into Egypt, vers. 26: if these came not with him. 2. Ephraim and Manasses came not down with jacob, and therefore they are not in the first number of 66. but they were borne before jacob descended, not afterward, and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint read 75. Moses numbereth but seventy in all, either Moses must be in an error, or they: for both cannot agree with truth. 6. Places of moral use. 1. Mor. Not to take a journey in hand without prayer. Vers. 1. IAcob offered sacrifice to God. jacob would not take this long and perilous journey in hand, but first he calleth upon God, to consult with him, and prayeth that his journey be prosperous: which example teacheth us, not to enterprise any journey or to take in hand any business of weight without prayer, Muscul. so did Abraham's servant. Gen. 24. so did jacob, Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others. Vers. 6. THey took their cattle and their goods. Though Pharaoh sent them word to take no care for their stuff: yet they provided, having of their own, to be as little chargeable as they might to others; not like to some, that are careless for themselves, and rely altogether upon the help of others, Muscul. this made S. Paul to labour with his own hands, that he should not be grievous to others, although it was their duty to maintain him, 2 Cor. 11.8. 3. Mor. The hatred of the world maketh us cleave faster to God. Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians: God turned the hatred of the Egyptians to their great good: for by this means they had a place provided by themselves, where they might quietly serve God, Calvin. so when the righteous are hated of the world, it causeth them to sequester themselves from the vain delights thereof, and cleave more nearly to God, as the prophet David did, when his enemies hated him, but I gave myself to prayer, Psal. 109.5. CHAP. XLVII. 1. The Method and Argument. FIrst in this chapter is set forth the manner of entertainment of jacob and his sons at Pharaohs hands and Joseph's. First, concerning Jacob's sons, joseph presenteth five of them before the king: vers. 2. 2. Then they make their request, vers. 3, 4. 3. Pharaoh granteth it, vers. 5.2. Concerning jacob, he first saluteth Pharaoh, 2. Communeth with Pharaoh about his age, vers. 9.3. taketh his leave. 4. joseph placeth his father and brethren in the land of Rameses, and nourisheth them. vers. 11.12. Secondly, there is declared the extremity of famine and dearth in Egypt: 1. They gave all their money for corn, vers. 13, 14. 2. They sell all their cattle and goods for food, vers. 16, 17, 18. 3. They sell themselves and their grounds for bread, vers. 19, 20. to v. 27. In this last sale these particulars are expressed. 1. joseph taketh possession of their grounds, by removing of the people from one place of the land to another, vers. 21. 2. The immunity and privilege of the princes or priests. 3. The covenant that joseph maketh for the fifth part of the increase, and the people's consent, vers. 23. to 26. 3. The law established, vers. 26. Thirdly, concerning jacob, there is set forth. 1. The time of his dwelling in Egypt, and his age, vers. 27, 28. 2. The promise and oath which joseph maketh to jacob to bury him with his fathers in Canaan, and Jacob's thankfulness to God. vers. 30.31. 2. The diverse readings. T.G.r. v. 2, he took the last of his brethren. H. G. P. from his brethren. S. of the company of his brethren. ●. part of his brethren. T. G. michtsah, a part or end. H. alt. v. 10. jacob blessed the king. H. blessed Pharaoh. c●t. v. 12. giving food to every one. H. wheat by the body. S. providing bread according to every one's family. C. nourished them with bread even to the young children. T.B.G.r. G. with bread to the mouth of the little ones. ●. that is, as put into their mouth. T. as the father of the house, he provided bread for all, from the great to the small. H. cor. v. 13. there was no bread in all the world. H. in all the land. 〈◊〉. v. 13. the land of Egypt and Canaan oppressed with famine. H. famished. B. G. failed or fainted because of the famine. diverse. sig. C. S. were mad, or at their wit's end, because of the famine. T. labah, to be mad, to fail, that is, they did murmur, or were mutinous because of the famine. H.S. cor. v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat. v. 21. and he made the people servants to Pharaoh. S. H. he removed the people from city to city, or into ●●●taine cities. caet. diverse. sig. v. 2●. the land of the officers or governor's bought he not. T. the land of the priests. cat. he cohen, signifieth both a prince and priest. H. cor. T. mut. num. H. alt. T.B.G. diverse. signif. v. 22. the priests had a portion out of the common barns. H. of Pharaoh. cat. v. 27. and the Israelites dwelled in Egypt. T. and Israel dwelled. cat. v. 28: and he lived· H. and jacob lived. caet. v. 31. he worshipped upon the top of his rod. S. he worshipped toward the bed's head. B. G. prayed toward the bed's head. C. Bowed himself upon the pillow. T. caet. mittah with cametz, signifieth a bed, mitteh, with three pricks, a rod; the Apostle followeth the reading of the Septuagint, Heb. 11. which translation was then of great authority in the Church: the sense being not much differing. 3. The explanation of doubtful questions. QUEST. I. Which five of his brethren joseph preferred to Pharaoh. Vers. 2. joseph took part of his brethren. 1. Because the word here used chetzah, signifieth an end or extreme part: some think that joseph took five of the uppermost or chiefest of his brethren, in person and wisdom, sic Lyran. Tostat. so is the word used, jud. 18.2. where the children of Dan sent out five of their strongest men. 2. Some think he took five of the lowest, or meanest, that Pharaoh should conceive no liking to make them courtiers; sic Oleaster: but the word here signifieth not an end or extremity, but only a part, as shall be showed. 3. Some say that beside judah, joseph took one of every of Jacob's wives sons that he should not be partial, Cajetan. but that is uncertain. 4. Some Hebrews go yet further, and show which five they were, namely Reuben, Simeon, Levi, Isachar, Benjamin, five of the weaker sort: and therefore their names are not doubled or repeated in Moses blessing, Deut. 33. but this is too curious, 5. Some would have joseph to take of both ends, the eldest and the youngest, Calvin. 6. But the meaning is, that joseph took five indifferently out of the company (as the Septuagint read) such as were dearest unto him, of which company Benjamin might be one, Mercer. and the word here used, michzah, is not compounded of the preposition, and the word chetzah, as Pagni● readeth, de extremitate, out of the end, or extremity: but it is one whole word, which signifieth a part or portion, as it is used, Dan. 1.2. The Lord gave jehoiakim into his hand, with part of the vessels of the house of God: so that men is not here a preposition, but a part of the word, Vatab. QUEST. II. The chronology explained by the years of Jacob's life. Vers. 9 THe whole time of my pilgrimage is 130. years: from this age of jacob here mentioned, diverse points concerning the Chronologie may be concluded. 1. Joseph's being now 39 year old, when jacob was 130. it followeth that joseph was borne in the 91. year of Jacob's age. 2. Then joseph being borne 14. years after jacob came into Mesopotamia, jacob must be of the age of seventy seven when he came into Mesopotamia. 3. Further, joseph borne in the fourteen year of Jacob's service with Laban, was now thirty nine year old, than Reuben borne 7. years before, must be forty six years old, Simeon forty nine, Levi forty four, judah forty three, or there about. 4. Hence it may be gathered, that from the first promise made to Abraham, in the 75. year of his age, to the coming of jacob to Egypt, are two hundred and fifteen years, Isaac was borne twenty five year after that, in the hundred year of Abraham, who in the sixty year had jacob borne, and jacob was now an hundred and thirty: all make two hundred and fifteen. 5. Seeing the Apostle maketh account of 430. years from the promise made to Abraham, to the going out of Israel from Egypt, Galath 3. it remaineth, that the space of the Israelites dwelling in Egypt, was two hundred and fifteen years more. 6. And seeing Abraham was borne in the 352. year after the flood, put thereunto an hundred year of Abraham, and sixty of Isaac, and jacob shall be borne in the 512. year after the flood, not in the 452. year, as Pererius collecteth, Perer. error in the chronology. who buildeth upon a false ground, making Abraham's birth to fall out in the seventy year of Terah, whereas it was in the 130. year, sixty years after, as hath been showed before upon that place. QUEST. III. Why jacob counteth himself a pilgrim. Vers. 9 THe whole time of my pilgrimage. 1. jacob counteth himself a pilgrim or stranger in two respects. 1. In respect of his dwelling in the world, where he had no certain habitation: for he removed from his father's house to Mesopotamia, where he sojourned with Laban twenty years: then he came to Succoth, after that to Sichem, Gen. 33. thence to Bethel, and so to Ephtatah, and then to Hebron, where his father dwelled, Gen. 35. from whence he went down to Egypt, Perer. 2. jacob and the rest of the patriarchs counted themselves pilgrims and strangers in the world, in respect of their celestial inheritance in heaven, Heb. 11.13. Calvin. QUEST. IV. Of the diverse troubles which jacob had endured in his life. Vers. 9 FEw and evil, etc. 1. jacob, though he had not attained to the years of his fathers, and yet seemed very old, and therefore was asked of Pharaoh of his age, giveth this as a reason; because he had gone through many troubles: in respect whereof he calleth his day's evil, that is, full of misery and sorrow, Mercer. 2. The Hebrews reckon seven calamities that befell Pererius●en ●en: but they were more: 1. His forsaking of his father's house for fear of Esau. 2. His hard service in Laban's house. 3. The suborning of Leah for Rachel. 4. The fear of Esau after his return. 5. The deflowering of Dinah. 6. The death of Rachel. 7. The incest of Reuben. 8. The fornication of Iu●ah with Thamar. 9 The slaughter of the Sichemites by Simeon and Levi. 10. The loss of joseph. 11. The detaining of Simeon in prison in Egypt. 12. The taking away of Benjamin. 3. Whereas jacob saith, How jacob did know that he should not attain to the years of his father. he had not attained to the years of his fathers, jacob considering the manifold troubles which he had gone through, and feeling his present weakness and decay of nature, did easily conjecture, that he was not like to reach to his father, or grandfathers age, Mercer. Neither indeed did he: he living but an hundred forty seven years, wanted twenty eight of Abraham's age, which was an hundred seventy five, and 33. years of isaack's age, which was 180. QUEST. V. Of the land of Rameses, what country it was. Vers. 11. IN the land of Rameses, as Pharaoh had commanded, etc. 1. This land of Ramese was neither all one with Goshen, as Augustine seemeth to think, quaest. 157. Genes. 2. Neither was it a diverse city from that which was builded by the Israelites, Exod. 1.11. although there be a little difference in the name, this is Rameses, with schevah under am: that Rameses with patach, as thinketh Aben Ezra, and junius, who would have this to be Heliopolis, the other Pelusum. 3. Neither yet is it the same city which afterward the Israelites built, and that it is here named by way of anticipation, as Tostat. Perer. Genevens. 4. But this land of Ramese was a region rather than a city situate in Goshen the most fruitful part thereof, where the city Rameses was afterward built, bearing the name of the country, sic Cajetan. Mercer. for it is called, not the city, but the land of Rameses. 5. Some take it to be Arsenois, some Heliopolis, the Septuagint call it the city of the Nobles: but I take it rather to be the name of the whole territory and country. 6. The Israelites dwelled here apart and divided from the rest of Egypt, but yet there were some egyptians inhabiting among them, of whom they borrowed jewels of gold and silver at their departure from Rameses, Exod. 12.35, 37. Perer. QUEST. VI How joseph gave bread to the mouth of the children. Vers. 12. TO the mouth of the little ones. 1. Some refer this to the number of the families, that joseph provided for every one of them, from the elder sort to the infants; sic Chald. Hierom. B.G. Calvin. but that was said before, he nourished all his father's household. 2. Some understand it of the great plenty, that even the children, which use to play the wantoness and cast away their bread, had enough: sic quidam Hebraeus. 3. Some apply it to the manner, that joseph did provide for them all, as for young children, that is, without their labour or taking of care: which I take to be the right meaning, jun. Mercer. QUEST. VII. When their money began to fail in Egypt, and how. Vers. 18. THey came unto him the second year, etc. since our money is spent, etc. 1. This was neither the second year from the beginning of the famine, as the Hebrews imagine, that after Jacob's coming into Egypt; at his prayer Nilus came to his ordinary course, and God for his sake remitted the five years of famine, at that time, which came afterward: for this is contrary to the story, Gen. 45.6. where joseph saith, there were five years of famine yet behind: neither was this in the third year: but their money was spent in the fifth year, they had corn the sixth year for their cattle, and in the seventh year they had given them seed to sow their grounds, because the 7. years of famine were expired, during the which they could not sow: sic Mercer. jun. Luther. Calvin. 2. Isaac Carus maketh this a doubtful speech, thus reading, if our money be spent, supposing that they gave all their money in the beginning to joseph, and he gave them corn for it, as long as their money did last, according to his discretion: but this is not like, for the text is, v. 15. when money failed in the land of Egypt: they had no more money to bring. 3. Likewise it is uncertain, as some do note, that corn continued all at one price all the years of famine: it is like that joseph did set reasonable prices, but whether at the same continual rate, it cannot be gathered, Mercer. QUEST. VIII. Whether joseph dealt hardly or unjustly in taking the Egyptians money, cattle, and land, for corn. Vers. 20. SO joseph bought all the land of Egypt for Pharaoh. It may seem very hard, that joseph, when he had received all the Egyptians money for corn, doth take also their cattle, and last of all their land: wherefore Joseph's fact may be thus justified. 1. The corn, which was laid up in Pharaohs barn●, was proper to the King: for in the seven plentiful years Pharaoh had taken up the fifth part for his money of the people, and now he selleth it again, Muscul. therefore here was nothing but just. 2. Beside the equity, we must consider Joseph's fidelity, it became him to deal faithfully with Pharaohs goods, being put in trust withal: and it is like that he did nothing without the privity and direction of the King, Calvin. 3. Joseph's charity appeared, who when as the people had sold themselves to be Pharaohs servants, and their lands; joseph remitteth their service, and taketh only their lands, Perer. 4. His liberality also is seen in this, that whereas he might have taken four parts for Pharaoh, and left the fifth for them: he only reserveth the fifth part for Pharaoh: whereas in fruitful grounds, such as the land of Egypt was, husbandmen do willingly occupy land, for the half of the increase, Mercer. Perer. 5. Joseph's justice appeareth, in that he doth not force them to any thing, but all is done by the people's frank offer, and willing consent, Calvin. 6. Joseph's prudency and policy may be considered, who took this course both for the maintenance of the crown and commonwealth, the King and his people: he sold them corn, and gave it not, no gratis accipiendo cultum terrarum relinquerent, quoniam qui alieno utitur, suum negligit; lest if they had received it freely, they might have lived idly, and neglected tillage: for he that may live of another's, will be careless of his own, Ambros. officior. 2.16. who further saith, that joseph did this, ut constitueret tributum, quo suae tutius habere possent; to raise a tribute, that every man for ever after might more safely hold his own. 7. The people were so far from complaining of Joseph's injustice or hard dealing, that they thankfully acknowledge that he had saved their lives, vers. 25.8. God by this means doth punish the Egyptians riotous and licentious life in the years of plenty, by their extreme penury and scarcity now, Mercer. QUEST. IX. Wherefore joseph removed the inhabitants of Egypt to new dwellings. Vers. 21. HE moved the people to the cities, from one side of Egypt, etc. 1. They were not removed from the principal cities to smaller towns, as some expound, but the contrary rather, they were removed from their fields and grounds to the cities. 2. They were not carried from one side of Egypt to the other, that had been too great a toil: but throughout Egypt, this course was taken, that the owners and former possessors should change their grounds. 3. Which was done to this end, to acknowledge Pharaoh to be Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them, which might have seemed grievous in their old inheritance, jun. Mercer. QUEST. X. Of the privilege and immunity of the Priests in Egypt. Vers. 22. FOr the Priests had an ordinary. 1. All the interpreters do so read, but junius, who thinketh that those were chief officers rather to the King, that had this immunity, than the Priests: because Joseph's family was nourished at the King's charge, and his father's household also as a part of his family, which otherwise the Egyptians would have repined at. Cont. 1. Jacob's family was nourished by the King's extraordinary favour, as likewise his dwelling was given him in the best of the land, and therefore there was no repining at it. 2. The officers also might be nourished at the King's charge, but they are not spoken of because they belonged to Pharaohs household, whereof Moses speaketh not here, but of the other subjects. 3. The consent of interpreters, the Chalde and Septuagint, which here translate Priests, with Calvin, Muscul. Mercerus, Tostatus, Pererius, and others, the testimony of foreign writers, Herodot. in Euterpe. Diodorus lib. 2. that Priests had their ordinary from the King: the great honour and dignity of the Priests in Egypt, who were honoured for their continent and contemplative life, Hierom. ex Cheremon. lib. 1. advers. jovinian. were held the Masters and chief professors of the Mathematics and other liberal sciences, Arist. princip. Metaphys. were conversant and of counsel with the Kings of Egypt, Strab. lib. 17. all these reasons do show, that it is most probable, that this favour was rather showed to the order of Priests, than of any other. 2. Neither was this ordinary allowed to the Priests only in this time of famine, as Mercerus thinketh: but it was a perpetual custom for the Priests to be so maintained; singulis corum continuo cibi sacripraesto sunt, etc. meat is prepared daily for every one of them, Herodot. in Euterpe. QUEST. XI. Whether joseph offended in giving allowance of food to the Priests of Egypt. NOw in that joseph as Pharaohs chief officer alloweth this ordinary to the idolatrous priests: 1. He is not therein to be reprehended for his connivance, because he did no more resist their superstition, Calvin. for it is not unlike, but that he did what he could, and was grieved that he could not help it, as he desired. 2. But seeing the law and custom, and prince's pleasure was so, that they should be maintained, and he was but the king's officer and minister, to see every one served according to their allowance: joseph could not have gainsayed without very great tumult and sedition, seeing those superstitious priests were greatly honoured with the king and people, Mercer. QUEST. XII. Why jacob desireth to be buried in Canaan. Vers. 30. BVrie me in their burial. jacob desireth to be buried with his fathers in the land of Canaan. 1. Not thereby showing his hope of remission of sins in Christ: as Augustine interpreteth, sepultura mortuorum, remissionem significat peccatorum: the burial of the dead signifieth the remission of sins, quaest. 161. in Genes. for although jacob had this hope of remission of sins, yet it is not the proper and literal meaning of these words. 2. Neither yet was it the love of his country that moved him, wherein men desire to live and die, Oleast. there was a greater matter that moved jacob. 3. Neither yet as Lyranus, because he hoped to be one of those which should rise out of his grave at the resurrection of Christ: for this is too curious: and it is not like, that any buried so long before, or so far off, as this double cave was thought to be 30. miles from jerusalem, did rise out of their graves, but some about jerusalem, and such as had been lately dead, and were known in the city: for the text saith, they went into the holy city and appeared to many, Matth. 27.53. and it is like, that they returned to their graves again. 4. Therefore jacob desireth to be buried with his fathers, partly to testify his faith, that he doubted not ●ut that his soul should presently be joined to his fathers, Calvin. and his body rise again in the general resurrection, Mercer. partly to admonish his children, not to be too much addicted to the pleasures of Egypt, but to wait for their return into the land of Canaan, as joseph also dying, declared his hope, Gen. 50.25. Muscul. QUEST. XIII. Why jacob causeth joseph to swear. Vers. 31. THen he said, swear unto me. jacob requireth an oath of joseph, not because he did mistrust his obedience: but 1. that jacob might be better satisfied and confirmed in the thing which he desired. 2. Lest that joseph might have been otherwise persuaded, or overruled by Pharaoh, to have his father buried in Egypt: and therefore joseph, when he obtained leave of Pharaoh to bury his father, he urgeth the oath which he made to his father, Gen. 50.6. Mercer. Rupert. 3. He rather bindeth joseph to perform this, than any of his other sons, because of his authority and favour with Pharaoh. QUEST. XIV. How and whom jacob worshipped toward the bed's head. Vers. 31. HE worshipped toward the bed's head, 1. Some do read, he worshipped toward the top of his rod, for mittah signifieth a bed▪ mitteh a rod: so the Septuagint and they which follow this reading. 1. Some interpret that he worshipped toward Joseph's rod or sceptre, as giving reverence to him, Chrysost. 2. Some that he leaned upon his own staff doing reverence to joseph, Theodoret. 3. Some that he worshipped Joseph's sceptre, as a figure of the kingdom of Christ, Procop. But all these are deceived by the translation of the Septuagint who themselves, in the 48. chap. vers. 2. do translate, not rod but bed, as Hierome well noteth, tradit. in Genes. 2. Some do read, the bed's head: and they that follow this reading. 1. Some say, that he worshipped that way because it was east ward toward jerusalem, Lyran. as though jacob had been so superstitious as to set his bed east and west. 2. Some because God is present at the bed's head: so the superstitious Hebrews. 3. But he did nothing else but rear himself upon his pillow at his bed's head, leaning also upon his staff, and so gave thanks to God: and that he bowed upon his staff, may be supplied out of the Apostle to the Hebrews, Heb. 11.21. jun. Perer. 4. Places of Doctrine. 1. Doct. Corn and food more worth than money. Vers. 14. ANd joseph gathered all the money: the Egyptians that were horders up of gold and silver, yet were contented to exchange their money for corn: we see then, that money, if it be rightly esteemed of, is a base thing, than that which belongeth either to the belly or back, Muscul. which consideration should teach men not to covet money: but if they have food for the belly, and raiment to put on, to be therewith content, as the Apostle saith, 1 Timoth. 6.8. 2. Doct. They which preach the Gospel, must live of the Gospel. Vers. 22. ONly the land of the Priests bought he not, for the Priests had an ordinary of Pharaoh; the law of nature than teacheth, that they which attend the service of God, and the instruction of the people, should have their public maintenance: seeing Pharaoh an heathen prince, was so liberal toward his idolatrous Priests: much more should Christian Princes take care to provide for the Ministers of the Gospel: for as the Apostle saith, As they, which did wait at the altar, were partakers with the altar, so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.13, 14. Calvin. Luther. 3. Doct. They are fit to teach others, that first can teach themselves. Vers. 23. I Have bought your land for Pharaoh, lo here is seed for you, etc. Gregory hereupon collecteth, that as the Egyptians received no seed, till first they had yielded their land, and themselves to be servants to Pharaoh: so they are fit to have the seed of God's word committed unto them, which first have reform their own life, and consecrated themselves to the service of God: Restat, ut loquendo quisque d●ceat vitam allies, quam ipse moribus servat; It remaineth, that he teach others to live well, who hath reform his own, lib. 6. Moral. So the Apostle reproveth the jews, thou which teachest another, teachest thou not thyself? Rom. 2.21. 4. Doct. Though sumptuous funerals are not to be desired: yet the bodies of Saints must be reverently buried. Vers. 30. WHen I shall sleep with my fathers, thou shalt carry me out of Egypt, etc. Although pompous funerals, and sumptuous burials do not profit the dead: which are as Augustine saith rather viventium solatia, than subsidia mortuorum; comforts for the living, than helps for the dead: which Augustine showeth by the example of the rich man and Lazarus, that as the one was not helped by his precious and solemn exequys, so neither was the other hindered by his vile and base sepulture: yea the Heathen man could say, e●lo tegitur qui non habet urnam, Aug. lib. 1. de civet. c. 12.13. he hath heaven for a cover that wanteth a grave: neither did jacob desire to be buried in Canaan, either for the holiness of the place, or that he had a delight in pompous solemnities, but to testify his faith, as before is showed, quaest. 12. yet by this charge give● to joseph, we do learn, that the bodies of the Saints ought in comely and reverend sort to be brought to the grave: as the brethren, that feared God, carried Steven to be buried with great lamention, Act. 8.2. 5. Doct. Of the lawfulness of an oath. Vers. 31. ANd he swore unto him: It was lawful for jacob in some serious and weighty matter to inquire an oath: and for joseph to perform it: for men are mutable and therefore may be bound with an oath: and though joseph might otherwise have fulfilled his father's will, yet it was not amiss, that he should be more straight bound: we see then the lawful use of an oath, against the error of the Anabaptists, which allow not Christians to take an oath: for the Apostle saith, An oath for confirmation among men, is an end of strife, Heb. 6.16. 5. Places of Confutation. 1. Confut. Against the corrupt Latin translation of this place. Vers. 31. ISrael worshipped toward the bed's head: not as the vulgar Latin readeth, he adored the top of his rod, Heb. 11.21. Heb. 11.21. which translation differeth both from the Latin in this place, which thus interpreteth, he worshipped turning toward the bed's head: and from the Septuagint, which readeth, he worshipped or bowed himself, ùpi to ácron, upon the top of his rod or staff: the Latin text corruptly leaveth out the preposition ùpi upon; but it differeth most of all from the Hebrew: which standeth thus, he worshipped toward the bed's head: from which reading the Septuagint do vary in these two points: first in adding the word, àute, his, which is not in the Hebrew: secondly, in mistaking the word, for mittah, a bed, reading, mitteh, a rod: both which words are derived of natah, which signifieth to extend, or stretch forth: because a man doth stretch himself upon his bed, and on his staff. Wherefore we see what a simple ground the Rhemists have, to prove by this corrupt Latin text, that creatures may be adored: annot. Hebr. 10.21. there being no such thing in the Hebrew, Greek, or Latin text in this place, that jacob adored his rod. Further, the like ground had Hadrianus the Pope, as he is cited in that erroneous Council, the second Nicene, who by this text would prove the adoration of Images, with relation to their protipa, that is, the precedents, patterns, or patrons of those Images, because say they, the adoration which jacob gave to this rod, he intended it to joseph, whose rod and sceptre it was: for jacob worshipped not either his own staff or Joseph's sceptre; but toward the bed's head, worshipped God. 2. Confut. That the Latin text is not authentical. FUrther, whereas the Apostle seemeth to follow the translation of the Septuagint, rather than the Hebrew text: the Rhemists do infer thereupon, that after the same manner the vulgar Latin text may be received as authentical, How and when the Apostles do follow the Septuagint. though it do vary from the Hebrew, ibid. Contra. 1. The Apostles indeed do sometime follow the Septuagint, because it was a common translation, and of great authority: but they therein neither approve their errors, nor yet make it of equal authority to the original: citing only such testimonies, wherein the Greek translation keepeth the sense, though not the words: as in this place, whether we say jacob leaning upon his staff, or turning to the bed's head, worshipped: the principal sense is kept, that jacob worshipped God, especially seeing the same word, with very little alteration in the points, signifieth both a bed, and a rod, or staff. 2. Hieromes observation then is good, though Pererius without cause misliketh it, Diligentius observandum est, etc. It is to be diligently observed, that where the Apostles and Evangelists do cite testimonies out of the old testament, they follow not the words, but the sense: and where the Septuagint differ from the Hebrew, they express the Hebrew sense: for the Apostle in this place keepeth the Hebrew sense, that jacob worshipped God, leaning upon his bed and staff: for it is true, that jacob did both, that he reared himself upon his staff towards the bed's head. 3. The Apostle then rather expoundeth, than allegeth that text: for he nameth jacob, whereas Moses saith Israel: he speaketh of Jacob's worshipping, when he had blessed his children, but here jacob worshippeth, before he blessed them. 4. This then is no good argument; the Apostles follow the Septuagint, where they keep the Hebrew sense, though not the words, Ergo the Latin text must be received, where it differeth both in sense and words from the original. 6. Places of moral use. 1 Mor. That none should live idly without some honest trade or vocation. Vers. 3. WHat is your trade, or what is your work? Pharaoh as a prudent Prince, examineth Joseph's brethren of their manner of living and occupation: by the which question it appeareth, that he condemned all idle persons, that lived without any trade: and it is the part of good Magistrates, straight to fifth and examine all such as spend their time unthriftily, not in any profitable labour: according to the Apostles doctrine, that they which do not work, should not eat, 2 Thes. 3.10. Muscul. 2. Mor. A poor life in the Church of God, is to be preferred before the pleasures of the world. Vers. 3. THy servants are shepherds. joseph taught his brethren thus to say, that they might dwell apart by themselves, and not be employed in Pharaohs court, or in the affairs of the kingdom: they did choose rather to live as poor shepherds, in the service of God, than to be in the king's Palace, as strangers from the Church and household of faith: though joseph had a special grace given him of God, not to be corrupted with that place of honour, yet he saw it not to be meet nor convenient for his brethren, Calvin; so the Prophet David saith, A day in thy courts is better than a thousand elsewhere, Psal. 84.10. Moses likewise did choose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season, Heb. 11.25. 3. Moral. Men called to honour should not despise their parents. Vers. 7. IOseph also brought jacob, and set him before Pharaoh. joseph though of honourable place in Egypt, yet was not ashamed of his poor aged father, but presented him to the King: to this joseph many are unlike in these days, that think it a disgrace unto them to acknowledge their poor parents, Muscul. So did not David, who brought his father and mother to the King of Moab to keep them and provide for them, 1 Sam. 22.4. as joseph here setteth his father before Pharaoh. 4. Moral. Our life here is but a pilgrimage. Vers. 9 THe days of the years of my pilgrimage. Thus not only jacob, but the rest of the fathers counted themselves but as strangers and pilgrims in the earth, and thereby declared that they sought a Country, Heb. 12.13, 14. So the Apostle again saith, We have not here a continuing City, but seek for one that is to come, Heb. 13.14. and therefore we should not set our affections upon earthly things, but press forward in our desire toward our heavenly Country. 5. Moral. Good officers should not seek to enrich themselves. Vers. 14. IOseph laid up the money in Pharaohs house. joseph was a faithful officer to Pharaoh, he did not seek to enrich himself by his office, but sought the King's profit, and increased his treasure, Mercer. Such an one was josua, who in the division of the land of Canaan to the tribes, did not share any thing to himself, but the children of Israel gave him an inheritance among them, when they had made an end of dividing the land, jos. 19.49. Such should officers and Judges be toward the King and people, to deal faithfully with the one, and justly with the other: not to turn all to their own profit and gain, as many do now adays. CHAP. XLVIII. 1. The Method and Argument of the Chapter. FIrst, in this Chapter is declared how joseph came to visit jacob when he was sick. Secondly, Jacob's testament is set down, first, concerning Joseph's sons, than his gift and legacy toward joseph himself, vers. 22. with a general prophecy of the return of all his children, vers. 21. Concerning Joseph's sons: 1. The ground and occasion of Jacob's blessing of them is expressed, which is first the promise of God, vers. 4. then the right & property that jacob had in them, vers. 5. Thirdly, because Rachel was taken away, leaving not much issue behind her, vers. 7. and joseph was the eldest of her, who was his principal wife. 2. Jacob's blessing followeth: first, the preparation to the blessing: where we have set forth, 1. Jacob's kissing and embracing of Manasses and Ephraim, vers. 9, 10. 2. Joseph's reverence to his father, vers. 12. 3. The presenting of his two sons, and the order of disposing them, Manasses to Jacob's right hand, and Ephraim to his left, vers. 13. Secondly, in the blessing: 1 There is the ceremony, the laying on of Jacob's hands contrary to Joseph's expectation, the right hand upon the youngest, the left upon the eldest, vers. 14. 2. The pronouncing of the blessing: which showeth the author or efficient cause, God who had fed him and delivered him, vers. 15, 16. and the effects, the naming of them among the tribes, and their great increase and multiplying, vers. 16. 3. The ratification of the blessing: where we have first Joseph's exception, vers. 17, 18. then Jacob's answer, containing a satisfaction to joseph, vers. 8, 9 a confirmation of the blessing, vers. 20. 2. The diverse readings. v. 1. It was told to jacob. H.S.C. one told jacob. caet. H.S.C. mut. voc. v. 7. Concerning the diverse reading of this verse see before chap. 35. vers. 16. and quest. 13. upon that Chapter. v. 7. I buried her in the way of the horse-race. S. near the way to Ephrata. caet. S.c. S.H.c. H.S.c. v. 11. I am not deprived of thy face. H.S. I had not thought to have seen thy face. caet. v. 14. He laid his left hand upon the head of Manasses, which was the elder, changing his hands. H.S. he taught his hands, although Manasses was the elder. C. guiding or directing his hands of purpose, for Manasseh was the elder. B. G. he knew feeling with his hands, that Manasses was the elder. T. caused his hands to understand that Manasseh was the elder. P. sacal, to understand. v. 15. God whom my fathers pleased in his sight. S. served in his sight. C. walked in his sight. cat. halach, diff. verb. to walk. v. 16. That they may grow into a multitude. S.H. grow as fish into a multitude. cat. H.S. det. H.S.C. mut. voc. v. 20. In thee Israel shall be blessed. H.S.C. shall bless. caet. v. 21. The word of God shall be your help. C. God shall be with you. caet. v. 22. I give thee Sechem, the chief part above thy brethren. S. I have given thee one portion of land, Canterp. S. ap. f. pro. etc. B. I give thee one principal part or portion above, etc. C.G.T. Sechem, signifieth a part, portion, or elbow of ground, and it is also the proper name of a place. Which I took out of the hand of the Amorites, by my prayer and deprecation. C. by my sword and my bow. caet. C. cor. 3. The explanation of doubtful questions. QUEST. I. Of the adopting of Manasseh and Ephraim into the degree of Jacob's sons. Vers. 5. MAnasseh, and Ephraim shall be mine, as Reuben and Simeon are mine. 1. jacob upon God's promise, that he should increase into many people by the spirit of prophecy, adopteth Manasseh and Ephraim into the number of his sons, that seeing Rachel was taken away, before he had many children by her, he should by these be increased. 2. He adopteth them in the place of Reuben and Simeon, the two elder brethren, and so the birthright is conveyed from Reuben to Joseph's sons, because he had defiled his father's bed, 1 Chron. 5.1. 3. Here we have the practice of that law afterward established, Deut. 22.17. of allotting a double part to the eldest, jun. for joseph had a double part, in that two tribes came of him, whereas the rest of his brethren had but each one his tribe: Manasseh and Ephraim had not each of them his double part to the rest, as some Hebrews think: but they two being the fathers of the two tribes, do make their father's part double to the rest, Mercer. QUEST. II. Whether joseph had any other sons beside Manasseh and Ephraim. Vers. 6. THe lineage, which thou hast gotten after them, etc. 1. This is to be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentially, which thou mayest get afterward: for the Scripture maketh no mention of any sons, beside these two, that joseph had at this present, jun. Mercer. as also it might be uncertain, whether Joseph's wife, were at this time with child, Mercer. 2. The other sons should be more properly Joseph's, yet so as that they should make no tribe of themselves, but be accounted with Manasseh and Ephraim, jun. 3. They are deceived, which think that Machir and Galaad of Manasseh, and others of Ephraim, were those other sons of joseph, for they are his nephews, and Manasseh and Ephraim were their fathers, not their brethren: also some think, that if joseph had begotten any other sons, they should have had no inheritance in Canaan: but this is not like, seeing they came of jacob, whose whole seed was chosen: likewise whether joseph had afterward any other sons, it is uncertain: it is like he had not, because no mention is made of them in Scripture: neither doth it much skill, seeing they were to be annexed and incorporate into these two tribes of their brethren, Mercer. QUEST. III. Why jacob maketh mention of the death and burial of Rachel. Vers. 7. I Buried in the way to Ephrath. 1. jacob maketh mention of the death and burial of Rachel. 1. Not to answer a secret objection, why he buried not Rachel in the double cave with his fathers, as he himself desired to be buried, and thereupon took an oath of joseph: because she died suddenly in the way, and he had no time to carry her thither, being in his journey: jacob had no need to make any such excuse to joseph, ex Mercer. 2. But these reasons may be yielded, why jacob bringeth in mention hereof. 1. To call to Joseph's remembrance, that Rachel forsook her father's house, and sojourned with jacob in Canaan: that joseph might hereby be stirred up to be willing much more to leave Egypt which was not his country, Calvin. 2. As also that he might have a greater desire to the place of his mother's sepulture. 3. Further, in that jacob buried her in the way, being so near to the city, because he would not bury her among Idolaters: by the way he admonisheth joseph to detest the Idolatry of Egypt. 4. But the chiefest reasons of the mentioning of this matter are; one, that seeing Rachel died, leaving no great issue behind her, jacob hopeth that God's promise for the multiplying of his seed should be fulfilled in these two, Mercer. The other, that seeing joseph was the eldest by his principal wife, jacob might show how justly the birthright was translated from Reuben to joseph and his sons, jun. QUEST. IU. Why jacob knew not Ephraim and Manasseh at the first, and why joseph removeth them. Vers. 12. ANd joseph took them away from his knees. 1. Whereas jacob before vers. 8. asked who they were, namely Manasseh and Ephraim; it was not for that, jacob foreseeing, that wicked jeroboam should come of Ephraim, and jehu of Manasseh, did therefore at the first take no knowledge of them, but deferred his blessing, as some Hebrews imagine; but the cause is showed, vers. 10. because Jacob's eyes were dim, and he could not well see. 2. jacob caused them to be brought near him that he might embrace them: they were not set upon the bed, for they were some 22. or 23. years old, being borne in the years of plenty, some 4. or 5. years before jacob came down into Egypt, who had been there now 17. years. 3. joseph took them not from his own knees, but from his fathers, as the Latin text readeth, though in the original it be from his knees, not his father's knees: that he might place them in order, to receive their father's blessing, Mercer. for joseph might perceive, either by the naming of Ephraim before Manasseh. or by Jacob's embracing them, that he more inclined to Ephraim before Manasseh: and therefore with Jacob's leave removeth a little, and presenteth them again according to their age, jun. QUEST. V. Of the translating of the birthright from Manasseh to Ephraim what it signifieth. Vers. 14. ISrael stretched out his right hand, and laid it upon Ephraim's head. 1. jacob feeling with his hands, which was the elder and bigger (for the words are he caused his hands to understand,) of purpose laid his right hand upon Ephraim, in sign of pre-eminence, jun. for although among the Persians the left hand was the more honourable place, as Xenophon reporteth of Cyrus, that those, whom he honoured most, he placed at his left hand, because it was most subject to danger: yet the phrase and use of Scripture is otherwise: as Solomon caused his mother to sit upon his right hand, 1 King. 2. And this is agreeable to nature, to give the pre-eminence to the right hand, which is quicker & nimbler, and readier for any work, Perer. 2. jacob here transferreth the birthright from Manasseh to Ephraim, as it was before conveyed from Esau to jacob: as the priesthood was translated from Abiathar to Zadock; the regal dignity from Saul to David; so here there is a translation of the birthright. 3. Which as it showeth, that God bestoweth his gifts without respect of persons: so it might prefigure the calling of the Gentiles in stead of the jews, who were as the eldest brother, as the parable of the prodigal child showeth, Luke 15. QUEST. VI The Angel that protected jacob, whether he were Christ. Vers. 26. THe Angel. 1. Although it ●ee somewhat too curious out of this place to prove the Trinity, because God is twice mentioned, and the Angel in the third place: 2. Yet I think rather with Calvin and junius, that the Angel was Christ, than with Mercerus, that it was an Angel, to whom jacob ascribeth his deliverance, as to God's minister: and that for these reasons: 1. Because it is not unusual in scripture to call Christ an Angel, Malach. 1.1. 2. The Angel which conducted the Israelites, is called jehovah, Exod. 14.19, 24. Saint Paul saith he was Christ, 1 Cor. 10.4, 9 3. Because Christ was the Mediator from the beginning of reconciliation, and of all those covenants made between God and man, Calvin. 4. In this place this Angel is joined in equal power of blessing with God, and therefore he cannot be any of the created Angels, jun. 3. Though Christ appeared in the form and shape of an Angel, yet he took not upon him the nature of Angels, but of man: as the Angels appeared in the shape of men, yet he took not their nature, Calvin. QUEST. VII. The great increase of Ephraim and Manasseh. Vers. 20. IN thee Israel shall bless, etc. 1. Here Israel is taken not for the proper name of jacob, but for the name of the whole nation that came of him: which he saw by the spirit of prophecy should be given to his posterity. 2. In thee, is not here taken casually, as the Lord said to Abraham, in thee shall all the families of the earth be blessed: for Christ of Abraham was the cause and author of this blessing. But it is only a form of blessing, which should be taken up in Israel: the Lord bless thee as Ephraim and Manasseh: as the like is used, Ruth 4.11. The Lord make the wife that cometh into thy house like Rachel and Leah. 3. And indeed Ephraim and Manasseh increased abundantly in Egypt, even as the fish, as jacob blessed them: for at the going forth of Israel out of Egypt, there were of Manasseh, 42700. of Ephraim, 32500. and all these perishing in the wilderness, there were at their entering into Canaan, of Ephraim, 42500. of Manasseh, 32200. Muscul. so that in the space of 215. years there sprang out of joseph 75200. QUEST. VIII. What portion of ground it was that jacob giveth to joseph. Vers. 22. I Have given unto thee one portion above thy brethren. 1. This portion was Sechem, which neither is to be understood spiritually, that as jacob gave joseph that place, where he buried the Idols, Genes. 35.4. So Christ should possess the Gentiles, that worshipped Idols, so Augustine. qu. 167. in Genes. 2. Neither was it the city only of Sechem, which jacob here giveth, as Chrysost. hom. 67▪ in Genes. For Jacob's sons kept their sheep in Sechem, Gen. 37.12. and so also possessed the grounds and fields belonging to the city. 3. Neither did he only give that plat of ground, which he bought for 100 pieces of money, Gen. 33.19. as Hierom. tradition. Hebraic. For that seemed to be no great circuit bought for so little, Calvin. 4. Neither was this portion a several lot to joseph, beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land: for they had it in their lot, Iosu. 24.32. Mercer. 5. Wherefore this portion given to joseph, was both the city Sechem, and territory adjoining, whereof mention is made, john 4.5. For though Sechem be not here a proper name, as the Septuag. read, because of the word, achad, one, that is joined with it, (for there was but one Sechem) yet in this word, which signifieth a part or portion, there is a fit allusion also to the place itself, which jacob giveth, jun. QUEST. IX. How jacob is said to have gotten Sechem by his sword and bow. Vers. 22. WHich I got out of the hand of the Amorite by my sword and bow. 1. Neither is this understood of the violent taking of the city by the sword of Simeon and Levi, which jacob should count his act, because his family assisted them, and for his cause God spared them, Euseb. Chrysostome: for jacob afterward accursed them for this cruel act; and professed that he no ways consented to it: into their secret let not my soul come, Gen. 49.6. 2. Nor yet by the sword and bow Jacob's innocence and justice is understood, whereby he was delivered, Hierom. or his Prayers, as the Chalde: for we need not fly unto metaphors and figures, where the historical and literal sense may serve. 4. It is also a coact and forced interpretarion, that jacob got it by his sword, that is, by his money, which he had by his labour gathered, Hierom. 5. And to apply it by the figure prolepsis to the time following, when the Israelites expelled the Canaanites by force, as junius doth, is not so sin: for this had been no gift at all: and beside jacob had already possession of Sechem in Canaan, and so might dispose of it. 6. Neither because it fell to the lot and share of Ephraim and Manasses, is it said to be given to joseph: but joseph had a peculiar right in it, and therefore was buried there. 7. Some by the sword and bow expound the favour and grace which jacob found with Hemor, to buy the ground for so little money; but force and favour are two contrary things. 8. Some think that jacob used some ceremony, by the casting of an arrow, and holding out a sword, as joas did in the presence of Elisha, 2 King. 9 so giving joseph possession of that country: But jacob speaketh of the time past, which I have gotten, not any thing done then presently. 9 Some think that jacob did indeed some such exploit by force, of arms against the Amorites, as Abraham did against the four kings, Genes. 14. though it be not expressed, Cajetan, Andre. Masius. but where the scripture sufficeth, we need not devise unwritten stories. 10. Wherefore I expound this place by that, Gen. 35. vers. 5. where after that the Sichemites were destroyed, and jacob at God's appointment removed to Bethel, God sent a fear upon the cities round about, that they durst not encounter with jacob and his family: who as is most like, stood upon their guard, and armed themselves, ready to have resisted their enemies, if they had assaulted them: And by this means, because jacob held the possession of Sechem, as it were, by warlike policy, the Lord causing the Canaanites to fear his force and valour, he is said to have gotten it by his sword and bow, Lyran. following R. Solomon, Mercer. This I take to be the most proper exposition. QUEST. X. How jacob is said to have gotten Sechem out of the hand of the Amorites. Vers. 22. WHich I got out of the hand of the Amorite: whereas Hemor▪ the Lord of Sichem was an Hivite, Genes. 34.2. the question is, how jacob is said to have gotten Sechem out of the hand of the Amorite: for the satisfaction whereof▪ 1. Neither was Sechem the son of Hemor called an Amorite of his father, for Hemor beginneth with the Hebrew letter ch: Amorite with, aleph. 2. Neither need we suppose, that jacob after he had bought a piece of ground of Hemor, did afterward enlarge it by expelling the Amorites, as Masius, there being no such expressed in the story. 3. Neither yet with Pererius are we forced to say, that all the Canaanites were called Amorites. 4. But it is most like, that the Hivites and Amorites were mixed together, and that the denomination is taken from the Amorite, as the more valiant people, Mercer. this also confirmeth ou● former exposition, that jacob, i● saying, which I got by my sword and bow, out of the hand of the Amorite▪ meaneth no● the surprising of the Sichemites by Simeon and Levi, for they were Hivites, not Amorites, but rather the keeping of that possession afterwards from the Amorites, which inhabited other cities adjoining, who would have invaded jacob, but that the fear of God came upon them, that they durst attempt nothing against Jacob's sons, whom they held to be men of valour. 4. Places of Doctrine. 1. Doct. Ministers have no power in themselves to bless, but only in God's name. Vers. 16. THe Angel blessed the children: jacob taketh not upon him to bless in his own name, but as a Minister only and pronouncer of the blessing, desireth God to bless the children: Ministers than have no power actually in themselves to bless or curse, but only as instruments and messengers, they pronounce the sentence of blessing or cursing in the name of God: so that as the Apostle saith, he that planteth is nothing, nor he that watereth, but God that giveth the increase, 1 Cor. 3.7. Calvin. 2. Doct. God bestoweth his gifts freely, without respect to our worthiness. Vers. 19 HIs younger brother shall be greater than he: Ephraim is preferred before his elder brother Manasseh, and therefore his tribe beareth the name of his father joseph. Apocalyp. 7.8. whereas Manassehs' tribe is rehearsed under his own name: so was Abel preferred before Cain; Isaac before Ishmael, jacob before Esau: this was not for any worthiness in Ephraim, more than in Manasseh: for wicked jeroboam, that caused Israel to sin, came of Ephraim: but that we should know that all is of God's grace, without any respect unto men's work: as the Scripture saith, I will have mercy on him, to whom I will show mercy, Rom. 9.15. 5. Places of Confutation. 1. Confut. Against the vulgar Latin translation. Vers. 12. IOseph did reverence down to the ground. If joseph did show such great reverence to his father, bowing himself down to the ground: it is not like that jacob adored or worshipped the rod and sceptre of joseph, thereby giving honour to his son, as the blind Latin translation readeth, Hebr. 11.21. see before, Chap. 47. confut. 1. 2. Confut. Against the superstitious use of the sign of the cross. Vers. 14. DIrecting his hands of purpose, etc. Hence Perer. noteth, that jacob of purpose laid his hands across, to prefigure the mystery of the cross, whereby the Gentiles, as the younger brothers, were preferred before their elder brothers the jews, in Genes. 48. Numer. 7. Contra. 1. jacob had no such intendment to prefigure the sign of the cross, but as the present occasion was offered, because joseph had so placed his sons, he could not otherwise, but by crossing his arms, lay his right hand upon Ephraim's head: so that Ephraim was not preferred to the right hand, because jacob would lay his hands across, but jacob did lay his hands across, because Ephraim was to be preferred. 2. Although the fathers did believe in the Messiah to come; yet we find not that they had so particular a knowledge, as to describe the very fashion of the cross, on which Christ suffered. 3. Confut. Against the invocation of Saints. Vers. 16. LEt my name be named upon them: This maketh nothing for the popish invocation of Saints: jacob meaneth not, that they should call upon his name, but should in the world be called by his name; as the like phrase is used before, vers. 6. they shall be called after the names of their brethren, as the women are said to be called by their husband's name, Isay 4.2. Neither do we read, that ever the Israelites made their prayers to Abraham, Isaac, and jacob, Mercer. 6. Places of moral observation. 1. Mor. God granteth beyond our hope. Vers. 11. I Had not thought to have seen thy face: yet lo God hath showed me thy seed: thus God dealeth most liberally with his children, granting them many things, beyond and above their hope, Mercer. as the prophet David confesseth: thou did dost prevent him with blessings: he asked life of thee, and thou gavest him along life for ever, and ever, Psalm. 12.3, 4. 2. Mor. To submit our natural affections to the will of God. Vers. 19 HIs younger brother. Although Jacob's natural affection, might be inclined, as well as Joseph's, to the elder, yet he submitteth his affection to the will of God, who had given Ephraim the Eldership: so Abraham cast out Hagar and her sons, because God so commanded, although otherwise it was grievous unto him, Genes. 21.12, 14. so we must learn to conform our wills and affection to the will of God. 3. Mor. God's promise dieth not with his servants. Vers. 21. BEhold I die, and God shall be with you: though jacob died, yet the promise of God died no●● the death of God's saints though it be grievous to the Church, yet it cannot hinder God's purpose, Calvin. but as it is in the Psal. instead of thy fathers, thou shalt have children, whom thou mayest make princes, etc. Psal. 4●. 16. God can raise up others instead of his faithful servants deceased. AN APPENDIX, OR ADDITION TO THIS SECOND BOOK, containing that divine Prophecy of JACOB, in his last Will and Testament, and the History of his solemn funeral, and honourable burial. Dedicated To the right reverend Fathers in God, TOBY, L. Bishop of Duresme, and MARTIN, L. Bishop of Elie. RIght Reverend Fathers, among other honourable Friends, whom I have remembered in this work, I thought it not fit in silence to pass by your Lordships: of whose humanity, humility, and love, especially toward Ministers and Preachers of the word, as of the one I hear honourable report, so of the other, I have comfortable experience: 1 Tim 3.3. Tit. 1.8. that unto you both fitly agreeth S. Paul's description of a Bishop, that he should be gentle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of good men, as Ambrose saith, Episcopu● ut membris suis utatur clericis, & maxim Ministris, qui sunt vere filii: Offic. 2.27▪ A Bishop should use Ministers as his members, and Clergy men, as children. I have been bold to join you together, in this Preface, that as you were consociate together in your learned education in that famous college, Christs-church in Oxford. and are now still linked together in affection; so I would not separate you in this dedication: that as Ambrose saith, Quemadmodum vobis ibi omnia fuere communia, In obit. satire▪ ita hic quoque jus dividuum nesciatis: that as there you enjoyed a certain communion, so here you should not have a division. One of your Lordships hath an interest in me, as being Patron of that Church to the which I am called; the other hath an interest in this work: to whom one already, a painful and industrious man, Master Gibbons upon Genesis dedicated to the L. Bishop of Duresme. now as I hear with the Lord, did dedicate his labours upon Genesis: that which he begun, making but an entrance into this book, I have by God's grace finished: yet proceeding an other way, than ●e● propounded to himself, and as yet hath not been attempted by any: so that I may in some sort modesty say with Hierome, Opus in manibus mauditim habeo, non quod studium ●eum insolenter extollam, sed quod sudoris conscius, ad lectionem eorum pro vocem nescientes: I have a work in hand, not heard of before, no● that I insolently commend my study, but only to provoke to the reading of that, wherein I have so much laboured, those which yet knew it not. In this Book of Genesis, Moses the first and best Historiographer, doth pen the lives and acts of the holy Patriarches, Abraham, Isaac, jacob, joseph, with the rest: into whom God vouchsafed this great honour, that so great a Prophet as Moses, like unto whom there rose not up any in Israel, should be the Chronicler of their doings. Tully in a certain place remembreth of Alexander the great conqueror, Orat. pro Archia. that beholding Achilles' tomb, he should thus say; O fortunate adolescens, qui tuae virtutis Homerum praeconem inveneris, O happy young man, which hadst Homer to be the setter forth of thy praise. But much more happy are these fathers whose doings are commended and recorded by Moses. The examples of these godly Fathers, who practised as they professed, and so lived as they loved God, whose obedience was answerable to their faith, do teach all Christians, but especially us that are set apart to this function, to beautify and adorn our holy vocation, 1 〈◊〉. 2.21. with a godly conversation: So Abraham is set forth in Scripture not only as a faithful believer, but as a fruitful follower of good works: by his faith he was justified with God, by his works he is also said to be justified, that is, so declared and testified before men: whose example we must imitate both for believing and living, whose sons and daughters we are, 1 Pet. 3.9. as the Apostle saith, While we do well. Cyprian also well saith, Nil prodest verbis proferre veritatem, & factis destruere virtuten, serm. de mortalit. altaribus placere debent, qui de altaribus vivunt; tales sunt sacrati, qualia sacra sunt, de singular. Clericor. It profiteth not in words to pronounce verity, and in deeds to renounce virtue: they which live of the Altar, must please the God of the Altar: consecrated men should be like to the sacred things. In this last addition to this book, I have explained the divine & prophetical speeches and bequests of jacob to his sons: and especially that heavenly prophecy of the coming of Shilo, Gen. 49.10. where I have brought diverse expositions of sundry learned men, and some not yet touched by any: I have handled in this & other parts of this work many difficult questions, with such perspicuity, brevity, variety, as I either could, or they have yet been treated upon by any: so that I trust as Hierome saith of the transslating of Origen into the Latin tongue, I may say of our English, Agnoscit Anglicana lingua quantum boni & ante nescierit & scire nunc coeperit, Romana apud Hieron. praefat. in Origen. in Luk. That by this means it knoweth both how much good it was ignorant of before, and beginneth to know now. These my labours I now commend to the profitable use of the Church of God, and your favourable censure, and your Lordships to the blessed protection of the Almighty. Your Lordship's ready to be commanded in the Lord, ANDREW WILLET. CHAP. XLIX. 1. The Method and Argument of the Chapter. THis chapter containeth the last will and testament of jacob: whereof there are two parts: the first concerneth his sons, to vers. 29. the second, himself and his burial, vers. 29. to the end. In the first part, Jacob's sons are partly censured and accursed, Reuben is deprived of the birthright and dignity, because of his incest, vers. 3, 4. Simeon and Levi are divided in Israel, because of their cruelty against the Sichemites, to vers. 8. Partly, they are blessed, more principally, judah, with pre-eminence over his brethren, vers. 8. strength against his enemies, vers. 9 stability and continuance of his regiment, vers. 10. with plenty, vers. 11. joseph, who is blessed with strength and valour against his enemies, vers. 23, 24. whereof the Author is God, vers. 25. and with a fruitful country, vers. 26. Less principally are blessed all the other sons of jacob, which are in number seven, Zebulun, vers. 13. Isachar, v. 14, 15. Dan, vers. 16, 17. Gad, vers. 19 Asher, vers. 20. Nepthali, vers. 20. Benjamin, vers. 27. In the second part, jacob 1. Chargeth his sons to bury him with his fathers, vers. 29. 2. The place is described by the situation, vers. 30. by the persons there buried, vers. 31. by the parties of whom it was bought, vers. 32. 3. Then jacob dieth quietly and in peace. 1. The diverse readings. v. 3 The beginning of my sorrow. H. the beginning of my sons. S. the beginning of my strength. caet. one, H.S.c. signifieth both strength and sorrow. First in gifts, greater in dominion. H. hard to bear, hard and stubborn, thou hast done wrong. H.S.C. cor. S. thou shouldest have had three parts, the birthright, the kingdom, the priesthood. C. the excellency of dignity, the excellency of strength. cat. v. 4. Thou ar● poured out like water, thou shalt not increase. H. as water thou shalt not wax hot. H.S.C. cor. S. because thou didst follow thine own will, as water poured out, thou shalt not prosper, nor receive the increasing part. C. light or unstable as water. B.G.P. thou shalt fall away as water. T. T.B.r. v. 4. Thou defiledst my bed. H. thou didst defile my bed, when thou goest up. S.C. thou didst defile my bed with going up. B. thou didst defile my bed, thy dignity is gone. G.P. thou hast defiled: he went up to my bed. T. v. 5. Simeon and Levi brethren, the warring instruments of iniquity. H. Simeon and Levi, brethren, S.H.C. ●. have finished the iniquity of their purpose. S. Simeon and Levi brethren, valiant men, in the land of their pilgrimage, have showed their strength. C. Simeon and Levi, etc. the instruments of cruelty in their habitations. T.r. B.G.P. in their compacts and agreements. T. mechera, signifieth a compact or bargain, an habitation, & a sword. v. 6. In their will they pulled away oxen. T. hanged a bull. S. digged through a wall. caet. shor, signifieth a bull, diverse. signif. or ox: burr shur, is a wall. v. 9 Thou art come up from the branches. S. from the prey. caet. taraph, signifieth a prey, and a branch. S.c. T.p.r. As a lion's whelp. S. as a lioness. H.B.G.C. as a great lion. T.P. Labi, a lion, which word is used here: Lebia, a lioness. v. 10. The rod shall not depart: A.P.G. prince. S.C. sceptre. H. B.G. the tribe. T. shebet, a rod, a tribe. T.r. T.r. v. 10. Till he come which is to be sent. H. till those things come, which are laid up for him. S. till the Messiah come: C. until Shiloh come. B.G. till his sons come. T. heb. shiloh, of shil, a son, but shalach, signifieth to send. v. 10. He shall be the expectation of the Gentiles. H.S. to himself shall be the gathering of the Gentiles. T.C.r. B. ●. the people shall be obedient unto him. T.C.P. jachah, is to obey, chavah, to wait, expect. v. 11. Israel shall dwell in the circuit of his city, people shall build his temple, C. cor. etc. C. he shall bind his asse-foale to the vine, etc. caet. the Chalde is here very corrupt, and cometh nothing near the text. And his ass to the vine, O my son. H. and his asse-colt to the best vine: caet. v. 12. His teeth whiter than milk. H.S. white with milk: cat. the Chalde is very corrupt, reading thus: H. cor. Ch. c. his hills shall be red with wine, and his fields white with corn. v. 14. Isachar a strong ass couching between the bounds. H. Isachar desired good, B.G.T. ●. resting between the lots. S. Isachar rich in substance, and his possession between the bounds. C. Isachar a strong ass, couching between two burdens. B.G.T. mishphath, a bound, a lot, a burden. G. cor. S. cor. v. 15. He saw his part, that it was good, etc. and he shall make the provinces of the people subject. C. he shall see that rest is good, and that the land is pleasant: caeter. He became an husbandman. S. he shallbe subject to tribute: caet. mus, signifieth tribute and melting, because it maketh men to waste and melt. Ch. c. v. 16. The Chalde thus maketh a paraphrase upon this verse: from the house of Dan shall be chosen and rise a man, in his time shall the people be delivered: the rest agree in the common translation. C.c. v. 17. The Chalde also thus readeth: There shall a man rise of Dan, whose fear shall fall upon the people, and he shall strike the Philistines, etc. C.c. v. 18. Is thus interpreted: I look not for the salvation of Gedeon, the son of joas, which is a temporal salvation nor the salvation of Samson, but I look for the redemption of Christ, the son of David, etc. C. C.H.S. cor. v. 19 The camp of armed men shall come out of the house of Gad, and pass over jordan to battle before his brethren, and with much substance shall they return. C. Gad, a tentation shall tempt him, but he shall tempe him near the feet. S. Gad being girded, shall fight before him, and he shall be girded backward. H. Gad, an host of men shall overcome him, but he shall overcome at the last: cat. C. cor. v. 20. The land of Aser is excellent, and he shall be nourished with the delights of Kings. C. Assher, his bread shall be fat, and he shall give pleasures for a King: caet. C.c. S. d●v. signif. v. 21. Nepthali, his lot shall fall in a good ground, etc. they shall praise and bless over them. C. Neptali, a trunk, or post, (remissus) scent back, sending forth beauty in the branch. S. Nepthali, as an hind let go, or sent forth, giving goodly words: caet. aial, signifieth an hart, and a post: oomer, a word: amir, an high branch. H.S.C. div. signif. H.S. div: signif. S.C.H.c. C. cor. S.c. H.S.c. T.B.r. T.B.r. v. 22. joseph a son increasing. H.S.C. a fruitful bough: cater. been sig. a son and a bough. Pleasant to behold. H.S. as a fruitful bough beside the fountain: caet. gnen sig. an eye, and a fountain. His daughters ran upon the wall. H.P. my young son return unto me. S. two tribes shall come out of his sons, and shall receive their part and inheritance. C. his small branches run upon the wall: caet. baen●th, daughters, branches. v. 22. The men of dissension. C. the archers, or shooters: caet. v. 2.44. Their bows were broken with strength. S. his how abode strong: caet. jashab to sit, to rest, to continue. The sinews or strings of his arms were dissolved. H.S. the arms of his hands were strengthened. T.B.P. the hands of his arms were strengthened. G. phazzaz, to strengthen. From thence Israel is strengthened of God thy father. S. of whom was the feeder appointed by the stone of Israel. G. of him shall come a shepherd (or herd-man. B) the stone of Israel. T.H.B.P. the Chalde translateth here very corruptly, coming nothing near the text: thus the prophecy was fulfilled in them, because he kept the law in secret, and propounded his constant hope, than gold was put upon his arms, etc. C. cor. S.c. C.c. S.c. T.H.r. T.G.r. v. 25. The blessing of the earth having all things. S. the blessing of the deep beneath. caet. With the blessings of thy father and mother. C. with the blessings of the breasts and the womb: caet. v. 26. The blessing of thy father and mother, above the blessing of the stable hills. S. the blessings of thy father shall be added above the blessings of my fathers. C.B.G.P. the blessings of thy father are strong, with the blessings of his fathers. H. or of mine elders. T.H. he. Har, an hill, harah, a father, a progenitor. v. 26. In the blessings of the everlasting hills. S. until the desire of the everlasting hills come. H. which the Princes have desired, which were since the world. C. to the utmost hills of the world. B. to the end of the hills of the world. T.G. ta ah, sig. to limit: avah, to desire: which was ruler over his brethren. S. which was a Nazarite, S.c. or separate among his brethren: caet. nazar to separate. C.c. inter. v. 27. In the land of Benjamin shall dwell the majesty of the temple, and in the possession thereof, the sanctuary: evening and morning shall the Priests offer sacrifices, and in the evening they shall divide the rest, etc. the rest agree in the vulgar reading. S. mut. p●rs. H. det. v. 31. There they buried Leah: S. there Leah lieth buried. H. there I buried Leah: caet. v. 32. The possession of the field and cave therein, of the sons of Heth. S.T. the purchase of the field, etc. of the sons of Heth. B.G.C.P. chanah, sig. both to possess, & purchase: this verse is omitted in the vulgar Latin. 3. The Explanation of doubtful questions. QUEST. I. Of the prophetical testament or jacobs in general. Vers. 1· THen jacob called his sons, etc. 1. jacob not by any natural instinct (as some hold an opinion, that the soul is more divine, and apt to foretell things to come, when death approacheth, as Xenophon reporteth of Cyrus, lib. 8. Plato of Socrates, in apolog.) but by a divine inspiration doth prophesy what shall befall his children: as Isaac did bless his two sons, Gen. 27. Moses the tribes of Israel, Deut. 33. David blessed Solomon, 1 Chron. 29. our blessed Saviour prayed for his disciples immediately before his death, joan. 17. Perer. 2. jacob doth not bless all his children, three of them he censureth for their sin: Reuben, Simeon, Levi: but Moses blesseth all the tribes, Deuter. 33. the cause is not, as R. Solomon imagineth, that jacob purposed to bless all, but being forsaken of God's spirit, and beside himself, he falleth into a fit of frenzy: which were impious to think, Perer. 3. Some make question, whether jacob spoke these words, or Moses rather so penned them, Mercer. But it is more like, that jacob being moved by the spirit, spoke after this concise manner as a prophet, though not altogether in the same form of words· 4. Some do wonder how Moses should come by the knowledge of these words, How Moses came to the knowledge of Jacob's will. which jacob spoke 200. years before to his sons in a corner: they may as well muse how Moses should describe the particular places of the land of Canaan, which he never saw, and set down the history of the creation: which things Moses might have by godly tradition, but most of all by the revelation of the spirit. Calvin. 5. josephus is too slender in the reporting of this prophetical speech of jacob, making only mention thereof in general, that he prophesied how his children should inherit the land of Canaan, lib. 2 antiquitat. Some other have been too bold, to forge other fables upon this occasion: as Origen maketh mention of a book entitled, The narration of joseph the son of jacob, Jacob's testament depraved and abused. tom. 2. in Io●u●. out of the which he citeth certain testimonies to prove the incarnation of Angels, and the prognostication of things done in the world by the stars: but Athanasius, in Synops. holdeth this to be a forged book: so is that other, called, The testament of the twelve patriarchs, mentioned by Origen, hom. 15. in josun. ex Perer. Some also of our own have been too bold, in allegorising Jacob's words, whereas the literal and historical sense is full enough, and containeth excellent matter, Calvin. QUEST. II. What last times jacob speaketh of. GAther yourselves, etc. I will tell you what shall come in the last days. 2. He calleth all his children to be present, who were not all before assembled, when jacob blessed Ephraim and Manass●h: and he stirreth them up also to attention, to consider diligently what he saith, Mercer. 2. We need not with Rupertus, by Jacob's sons to understand his spiritual seed; the Church of Christ: seeing this prophecy was literally accomplished in his carnal offspring. 3. By the lust days we understand not only the times of the Messiah, as David Kimhi, Hierome and Lyranus will have it always taken in the prophets: The last times, how taken in Scripture. but sometime it betokeneth the age next ensuing: as Dan. 2.28. God showeth the King what shall be in the latter days: that is, vers. 29. what shall come to pass afterward: some part of his dream fell out in the next times and age after Nabuchadnezzar: Like as then in this place jacob speaketh of the coming of the Messiah, vers. 10. so also he propesieth of the division of the land of Canaan among his sons, that came to pass 215. years after, Perer. jun. and therefore junius interpreteth the word scharich, in the times following, that is, afterwards. 4. But Isidorus Pelusiota is much deceived, who writeth, The error of Isidor. P●lusio●a. lib. 1. epist. 365. that whereas jacob intended to declare to his sons the mystery of the incarnation of Christ, because they were unworthy to hear it, God turned his mind, that he forgot what he purposed to say, and told them of things past, in stead of things to come: to this purpose to prove the alteration and change of Jacob's judgement, he wresteth that saying of Esay 40.27. why sayest thou O jacob my way is hid from the Lord, and my judgement is passed over of my God. Contra. 1. The Prophet speaketh this not of the person, but of the people and posterity of jacob. 2. jacob here doth reveal to his sons the mystery of the Messiah. 3. And most of Jacob's speech is prophetical of the times to come: he only in four of them remembreth things done and passed, in Reuben, Simeon, Levi, and somewhat of joseph, ex Perer. QUEST. III. Of Rubens prerogatives. Vers. 2. RVben the beginning of my strength, etc. 1. This is the first effect of his strength, jun. whom he begot in the strength of his years, Perer. as the Septuag. expound, the beginning of my sons. 2. The Latin translator is deceived, that readeth the beginning of my sorrow: which some understand, of the sorrow of travel in the first borne: some, of the Parents care, when he beginneth to have children: some, of his father's grief, because of his incest: but this variety of exposition ariseth of the mistaking of the word, oo●, which here signifieth strength, not sorrow, as it is taken, Deut. 21.21. 3. The excellency of dignity, the excellency of power: some understand these words generally of Rubens dignity, Mercer. The Chalde insinuateth three privileges due to the first borne, the kingdom, the birthright, the priesthood. Hierom by dignity understandeth his double part, or gifts; by power, his command over his brethren: but by dignity rather, he meaneth, his preeminence over his brethren, which is conveied to judah: by power, his double part, which belonged to the eldership, bestowed upon joseph, jun. QUEST. FOUR How Reuben is said to be light like water. Vers. 4. LIght at water, thou shalt not be excellent. 1. Some understand this lightness ●s water, of Rubens intemperancy, that his lust carried him away as water, Hierom. Mercer. 2. But it is better referred to the lost of his dignity: that as water runneth to the lower parts, Tostat. and being poured out it leaveth nothing behind in the vessel, as oil and wine doth, Lyran. so he was fallen from his dignity and birthright, jun. 3. As the next word giveth this sense: thou shalt not be excellent, or increase: for the tribe of Reuben did perform no excellent or worthy exploit: Deborah reproveth them for their backwardness, jud. 5.15. and Reuben was but small in number, in respect of other tribes, Of Reuben. Deuteron. 33.6. Perer. QUEST. V. How Reuben is said to ascend or go up to his father's bed, and the diverse expositions thereof. THou didst defile my bed, etc. We need not to enforce here a mystical sense, either with Ambrose, to apply it to the Jews, who insulted against Christ's humanity, which was as the bed of the Godhead, and so defiled God's bed: or with Ruffinus, that they profaned the law by the which God as it were dwelled with them; by corrupting it with their glosses, by preferring the carnal rites thereof before the grace of Christ: or with the ordinary gloss by Reuben to understand the Angels, which waxed insolent against God, and so were cast out of heaven as water: or with Rupertus to expound it of heretics, who with corrupt doctrine defile the Church the habitation of God. 2. And concerning the literal sense of these words: 1. Neither do we read, thou hast defiled my bed by going up: for g●ulah; is not the infinitive, but the preter tense, Mercer. 2. Neither is the meaning thy dignity is gone: for the word ieisugni hath a servile accent, that joineth it with the word following, Mercer. 3. Nor yet, in saying, my bed is gone up or ascended; is the meaning that jacob forsook his bed, and never lay with Bilha more, as Kimhi: or that the dignity and honour of his bed was gone, Mercer. For the word gnalah is personally used before of Reuben, not really of the bed. 4. Therefore as before he said in the second person, Thou goest up to thy father's bed; so here in the third person he speaketh to his sons in detestation of this fact, He ascended, or went up to my bed, jun. QUEST. VI Simeon and Levi how said to be brethren. Vers. 5. SImeon and Levi brethren. 1. Not so much brethren by nature, as in this their evil purpose: these two were thought to be the principal contrivers of Joseph's death, if the rest would have consented: some think that these two tribes put Christ to death, judas of Simeon, the Priests of Levi, Mercer. Though the rest of Jacob's sons consented to this action, yet Simeon and Levi are named as chief. Of Simeon and Levi. 2. They are said to be cruel instruments in their compacts, for so the word mechereth is better interpreted of carah to buy or bargain, than for their habitations, as Mercer. or swords, (as Hierome, as before is showed) because they made a subtle agreement with the Sichemites, jun. And this seemeth to be the meaning of the Septuagint, who thus read, They have finished the iniquity of their purpose or invention. The greatness of the sin of Simeon and Levi. 3. Their cruel and unjust enterprise herein appeareth: 1. That the slaughter of the Sichemites was made against the peace and covenant concluded. 2. They made a fraudulent league, having no purpose to keep it. 3. They dishonoured their own profession, killing those which were contented to be circumcised. 4. And at that time, when they were sore of cutting, and to be pitied. 5. They put not Sichem alone to the sword, who had offended, but all the rest of the City that were innocent. 6. They were not content with the slaughter of men, but made a spoil and havoc of the City, Perer. QUEST. VII. What jacob meaneth by his glory. Vers. 6 MY glory, be not thou joined with their assembly. 1. Some by glory understand good name and fame; some the soul, the glory of the body, Mercer. But it rather here betokeneth the tongue, which is the instrument of praise and glory, as it is taken Psal. 30.16. there the word translated tongue, is in the original chebodh, glory: so that the meaning is, that as he gave no consent unto them in his heart, so neither would he afford that action any approbation with his tongue, Muscul. jun. 2. R. Solomon expoundeth the first clause, into their secret let not my soul come, of Zimri his unclean act, who was of Simeon, that in secret companied with Cozbi, Numb. 2. and the other of Core his rebellious assemblies, Numb. 16. who was of Levi: but it is more properly referred to the time past, concerning the cruel exploit of Simeon and Levi, Perer. QUEST. VIII. Whether Simeon and Levi digged down a wall, killed, or haughed the oxen. Vers. 6. IN their selfe-will they digged down a wall. 1. Some read, they haughed a bull, Septuag. or carried away their oxen, jun. They which follow this reading, some refer it to Sichem, who was the principal man whom they slew: some understand it of joseph, who is compared to a bullock: Deut. 33.17. the same word shor is there used, Tharg. Hieros'. because Simeon and L●vi are held to be ringleaders in that conspiracy against joseph: for they were of the elder sort, not the younger brethren, that would have had joseph killed: now Reuben and judah, the first and the fourth sons, consented not to kill him: therefore it is most like, that Simeon and Levi were the authors; for which cause some think, that joseph afterward caused Simeon to be bound in Egypt: but this exposition agreeth not with the former clause, in their wrath they slew a man: for joseph was not killed. junius seemeth to understand it of the spoil of the City, and carrying away of their cattle; but that seemeth to have been the act rather of Jacob's sons, than of Simeon and Levi, Gen. 34.28. 2. Mercer, Musculus, Calvin think this to be the better reading, they digged thorough a wall: Of which reading these reasons may be given: 1. Because this was a more peculiar and proper act of their rage, than to carry away their oxen, that proceeded of a covetous, rather than ireful mind. 2. Though this be not directly expressed, yet these words insinuate as much, they went into the city boldly, Gen. 34.25. that is, breaking into the city violently, and over throwing the walls before them, Perer. 3. Though shor, the word here used, signify an ox, shur, a wall; yet schurech may be put for ch●lem, as the Chalde Interpreter readeth, shur. 4. The word ghacar, to root or pull up, properly understood, of plants, Eccles. 3.2. is more fitly by a metaphor applied to the rooting up of cities, Z●phan. 2.4. than unto cattle and living things. 3. But these reasons notwithstanding I rather prefer the reading of the Septuagint: they houghed an ox or bull: for shor, the word here used, signifieth an ox, c. 32.5. Deut. 33.17. the word shur is a wall: neither needed they to have undermined the walls, the city being secure, and the gates open unto them: the word ghakar is gnakar, signifieth to hough or cut sinews, as josh. 11.6. joshua is bidden of the Lord to hough the Canaanites horse: it seemeth in their fury, that they abused the dumb beasts, as Balaam in his rage threatened, if he had had a sword, to have killed his Ass, Numb. 12.29. now in that this is not mentioned before in the story; it need not see me strange in all matters and circumstances of fact, the Scripture useth not to express, as that of Jacob's concerning the Amorites, with the sword & bow, c. 48.22. QUEST. IX. How Simeon and Levi were divided in Israel. Vers. 7. I Will divide them in jacob. 1. jacob appointeth a punishment answerable to the offence: for as before they conspired together to do mischief, so now they shall be separated and divided, jun. 2. Which accordingly came to pass; for Simeon had no possession or inheritance by himself, but intermingled with judah. jos. 19 and were constrained afterward by force of arms to enlarge their bounds, 1 Chron. 4.41. jun. Some think that the poor Scribes which were dispersed in Israel came of Simeon, Tha●g. Hieros'. But certain it is, that it was a base and contemptible tribe in respect of the rest: for which cause Moses▪ omitteth it in his blessing, Deut. 33. Mercer. rather than for that Simeon was cruel against the Sichemites, for then Levi should have been omitted also: or because Simeon was the chief in the conspiracy against joseph, or because judas Iscariot came of Simeon, for both these are uncertain: or for that Zimri of Simeon lately had committed such an unclean act, as Perer. 3. Levi also was divided in Israel: they had no certain inheritance, but only certain cities allotted unto them among the rest of the tribes, to the number of 48. jos. 21. they also went wand'ring up and down the tribes, to gather the tithes of their maintenance, Mercer. 4. Yet God, who could bring light out of darkness, turned this, which at the first was ordained for a punishment, to a blessing; for the calling of the Levites was honourable to themselves, and every one was glad to entertain them: it was also profitable to others for their instruction, Calvin. 5. This prophecy against Simeon and Levi is not unfitly by Ambrose, Ruffin. Rupert. applied against the Scribes & Priests that put Christ to death; for by this means the walls of jerusalem were digged down & overthrown, & the Jews are dispersed in the world to this day, Perer. QUEST. X. Of the preeminence of judah. Vers. 8. THy brethren shall praise thee, etc. 1. Though judah also was faulty concerning Thamar, yet jacob passeth over his offences, and of the rest of his sons touching only the most notorious sins among the rest, as of Reuben, Simeon, Levi, Muscul. 2. In saying, Thy brethren shall praise thee, he alludeth to the name of judah, so called by Leah, of judah, to praise, because she had occasion thereby to praise the Lord: and now his brethren shall magnify and praise him, jun. The Chalde readeth, Thou hast confessed, and wast not ashamed: which some understand of judah his delivering of joseph, or of his acquitting of Thamar: but the other reading is more proper. 3. jacob prophesieth four things of judah▪ 1. His principality over his brethren, vers. 8. 2. His victory over his enemies, vers. 9 3. The stability and continuance of his kingdom under the Messiah, vers. 10. 4. His outward plenty and prosperity, vers. 11. 4. Thy father's sons shall bow down, etc. Though joseph for the time present had the temporal honour, yet the perpetual preeminence is given to judah: so that hence it appeareth why the Lord was angry with the people for desiring a King, because the time was not yet come when God purposed to exalt judah: and for the same cause the Kingdom of Saul, of Benjamin, not of judah, prospered not, Calvin. 5. This authority of judah over his brethren took beginning, judg. 1. when the tribe of judah was appointed to be as the Captain to the rest after josua his departure, but it was more fully accomplished in David and Solomon; and most of all in Christ, of David, of whose kingdom shall be none end, jun. 6. Although the ten tribes did revolt from judah, yet the right of the kingdom remained with judah still: which continued, notwithstanding it was often by Israel impugned, when the other was dissolved, Calvin. QUEST. XI. Of the explication of the tenth verse. Vers. 10. THe sceptre shall not depart. 1. The word is shebet, which is sometime taken for a tribe, Psal. 78.68. and so junius readeth here, it signifieth also a sceptre, Hierom, Mercer, Pagnin, agreeable whereunto, the Septuagint and Chalde read, the Prince shall not fail, etc. and the next word giveth it, because it belongeth to the Prince to make laws. 2. The word mechochech doth not here properly signify a Captain, as H.S. translate, nor a Scribe, C. but a Lawgiver, as it is taken, Psal. 60.7. judah is my Lawgiver, jun. Mercer. 3. From between his feet: not because Kings or Judges use to have Scribes sitting at their feet, as the phrase is taken, Deut. 33.3. Va●ablus, Calvin; but the meaning is, that judah should always have a Lawgiver borne of his posterity; (so is the phrase used, Deut. 28.50.) and brought up as upon his knees, (Gen. 50.23.) jun. The Latin and Greek Translator, keeping the same sense, read, a Captain out of his thigh: the Chalde, from among his sons: which in effect is the same, Mercer. 4. Shiloh, some derive of shalah, which is to be peaceable, Mercer. Some of shalach, to send, reading ch for he, Hierome. Some read shiloh, making it two words, which signifieth, which to him, supplying are due, or laid up, which is the meaning of the Septuagint, Oleaster. But it is most like to come of shil, which is a son, and he is put for van; shiloh then is, his son, and it seemeth to be derived of shiliah, which signifieth the burden, or afterbirth, and is taken for the child contained therein, Deut. 28.57. but is more specially understood of Christ, who proceeded from the womb of a virgin. How Christ is the expectation and desire of the Gentiles. 5. The people shall be obedient unto him, rather than shall be gathered: or he shall be the expectation of the Gentiles, as Hierome; as is showed before in the diverse readings: and therefore we need not busy ourselves with Pererius, to search how Christ should be said to be the expectation of the Gentiles: either with Augustine, to understand it of the expectation of his second coming; or that the Gentiles stood in need of Christ, and therefore aught to expect him, or to understand it of the converted Gentiles that looked for Christ, Perer. for the true reading of these words will ease us of this labour, though I deny not but that Christ was also the expectation of the Gentiles: as he is called the desire of the nations, Hagg. 2.8. so called of the effect, that considering the great salvation which Christ brought to the Gentiles, he ought to be desired of all, and was desired after the light began to appear unto them. QUEST. XII. Against the jews who deny the prophecy of the coming of the Messiah to be fulfilled. Vers. 10. THe sceptre shall not depart. 1. The Hebrews do but c●vill, that by shebeth which signifieth a sceptre or rod, do understand affliction: for neither is it true, that affliction departed not from judah, till Messiah came: and the next words, nor a Lawgiver from between his feet, do show that it is here taken for a sceptre, rather than a rod or scourge: and jacob prophesieth all happy and prosperous things to judah. 2. Neither is this the sense, that after Messiah is come, who should restore the kingdom of judah, the sceptre should never depart: for beside that, jacob speaketh not of the spiritual, but temporal regiment of judah, the words will not bear that sense, which are guad i, until, not after Messiah is come. 3. Rab. Salomon's conceit is without show of reason, who holdeth that the sceptre is not yet departed from judah, and therefore concludeth that the Messiah is not yet come: for it is notoriously evident to all the world, that the Jews have no commonwealth at this day, or regiment, but are tributaries and subjects to other Kings, as to the Persian, the great Turk, and others. 4. Some Hebrews take Shiloh for the proper name of that City where the Ark of God continued a long time: as though the meaning should be this, that judah should not lose his dominion, till a King came that should be anointed in Shiloh, which they took to be Saul. Contra. 1. Saul was not elected King in Shiloh, but in Mizpeh, 1 Sam. 10.17. Shiloh was then forsaken and became desolate: the coming of Shiloh is then improperly taken for the desolation and ruin thereof. 3. After this judah began to have thescepter in David, and therefore it is an impudent and shameless gloss, to make the regiment of judah then to have an end, when it took beginning. 5. And it is absurd, to make this Shiloh Nabuchadnezzer, who should be the man sent of God to punish Israel, and by whom the sceptre was taken from judah, which is the opinion of some Hebrews: for after the captivity Zerubbabel the son of Selathiel, was the Prince of judah, and a Captain and lawgiver to the people, Ezra 2.2. Hagg. 1.1. 6. Some say that this promise for the continuance of the regal authority in judah, until the Messiah came, The prophecies touching the Messiah, absolute, not conditional. was only conditional, if their sins did not deserve otherwise. Contra. 1. No such condition in Scripture is expressed, not here inserted by jacob. 2. It is to be observed, that the promises concerning the Messiah are absolute, and not conditional: as that he should come of the seed of Abraham, and of the root or stock of David, and that he should be born of a virgin, and that in Bethlehem: as these prophecies had no condition annexed, no more hath this, ex Perer. QUEST. XIII. How this prophecy of judah was accomplished. WHerefore the Jews do but cavil, and in vain seek to obscure this prophecy of jacob, concerning the Messiah. But a greater question ariseth among ourselves, how and when this prophecy took place: for seeing the Israelites had four kind of governments; 1. They were governed by Captains, Moses and josua: 2. By Judges: 3. By Kings till the captivity: 4. By the high priests, that were as Kings until Herod: in all these changes, unless only under the Kings, the government was least of all exercised by the tribe of judah: for Moses was of Levi, josuah of Ephraim, two only of the Judge's Oth●niel and Ibzah were of judah: and from the return out of the Captivity, the high Priests were the chief commanders, and many of them crowned Kings: how then can it be justified that the sceptre did not depart from judah, till the Messiah came? 1. Some think that the sceptre and kingdom is not strictly tied unto judah, but only a principality, in respect of other tribes, which might be, though other tribes had the regal authority, Euseb. lib. 8. de prapar. Contra. 1. But jacob directly saith, the sceptre shall not depart from judah, the S. and C. read, the prince shall not fail from judah. 2. How could judah have the principality, when another tribe had the imperial authority? there is no question, but that after the Captivity, the tribe of Levi, having the crown, had also the preeminence and principality over other tribes. 2. Some think that Zerubbabel of judah, and his posterity had the princely authority till Herod, Cyrill. lib. 8. cont. julian. Contra. 1. The histories of that nation, as is extant in josephus, do testify the contrary, that the chief government was in the Maccabees, and their line, which were of Levi, Aristobulus son of Hircanus the son of Simeon, was the first Levite that bore a crown: and it continued in his race until Herod. 2. We want not sufficient evidence; for this is in the Scripture: for the prophet saith concerning jeconiah, that none of his seed should sit upon the throne of David, jerem. 22.30. in him the regal line of judah ended. 3. A third opinion is, that the high priests after the captivity were of judah by the mother side, No King of the tribe of judah, after jeconiah. as jehoiada the priest married jehoshabeath sister to Ahaziah the King, 2 Chron. 22.11. sic T●status. some say further that they were also of the tribe of judah by the father's side: and by this means, the sceptre did not depart from judah. Contra. 1. It is uncertain, whether the high priests did always take their wives out of the tribe of judah, though some did, nay it is more probable they did not. 2. Though they did, yet could they not be said to be of the tribe of judah: for the tribes were counted by the father's side, not the mothers. 3. And by this means, it should be rather true of Levi, that the sceptre should not depart from him, than of judah. 4. Neither will it satisfy to say, the high priests were of judah by the father's side, for then the Maccabees might have challenged the kingdom by inheritance, whereas it came to them by election: as jonathan was chosen by consent of the people, in the place of judas, 1. Mach. 9.31. and beside the Apostle witnesseth, that never any of the tribe of judah had the office of the priesthood, Heb. 7.14. but Mattathias was a priest, 1 Mach. 2.1. and therefore not of judah. 4. Cajetanus answereth, that the sceptre was taken away quoad actum, in act, but not quoad spem, in hope: but still they were in expectation, that the kingdom should be restored in the Messiah. Contra. This answer is not sufficient. 1. Because jacob speaketh of the visible and terrene kingdom, annexed to judah, whereof there was no hope to have it restored, as the prophet jeremy saith of I●conias, that none of his seed should sit upon the throne of David, jerem. 22. and yet the Messiah came of jeconiah: his kingdom was therefore spiritual. 2. By this interpretation, this place, which we urge against the Jews, to prove that the Messiah is come, should want his force: seeing they might also answer, that the kingdom of judah is only ceased and intermitted in act, but not in hope to be restored. 5. Canus lib. 2. de loc. theolog. hath found out this answer, that the tribe of judah had not lost the sceptre, quoad jus, in respect of their right, though, quoad usum, in regard of the use, it might be administered by other tribes: and to this purpose he allegeth that place, 1 Machab. 14.41. How the jews and priests consented that Simeon should be their prince and high priest perpetually, till the Lord raised up the true Prophet: where the men of judah surrender their right to Simeon. Contra. 1. True it is, that the right of the kingdom appertained to judah: and neither could the tribe of judah give it to any other tribe, nor they take it: and therefore it is well observed; that the Maccabees and their posterity were justly punished of God, as usurpers: first in being perverted with the wicked sect of Sadduces: for joannes Hircanus the son of Simon, was a Saducee, and put many of the pharisees to death: so did his son Alexander, who slew 50000. pharisees; secondly, they were dispossessed of their crown and dignity by Antipater, their servant, and his son Herod. 2. Yet this cannot be the meaning of this prophecy, for than we could not conclude out of this place against the jews, that the Messiah is come, seeing they may also answer, that the sceptre is not gone from judah yet, quoad jus, in respect of the right, and therefore they may yet expect the Messiah: jacob therefore must be understood to speak of a real and visible principality in judah, which should not cease, till Messiah was to come, and the ceasing thereof should be taken as a manifest argument of the approaching of the Messiah. 6. Wherefore, seeing it is manifest, that the sceptre and princely government did not really remain in the tribe of judah, till the coming of the Messiah: for Ezechiel thus prophesieth of the kingdom of judah: Thus saith the Lord, I will take away the diadem, and take off the crown, it shall be no more the same, etc. I will overturn, overturn, overturn it, till he come, whose right it is, and I will give it him, Ezech. 21.26, 27. And so indeed, the government after the captivity was thrice turned, and changed, first they had captains, as Zerubbabel, for their chief governor's, than the high Priests, last of all, Kings. Seeing I say that the real and actual principality and regiment of judah ceased, How the sceptre should not depart from judah, till Shiloh come. not long after the●r return out of captivity: as the Prophet Amos saith, In that day will I raise up the tabernacle of David, that is fallen down, chap. 9.11. And seeing further that it sufficeth not, that the princely regiment remained still in the tribe of judah, in hope, or in right: for the jews might answer us, that it so remaineth still: therefore this prophecy can receive no other sense or interpretation, than one of these four ways: which I will set down, with the approbation of the best. 1. Some by judah understand, not the tribe of judah only, but the whole nation of the jews, both because, although there were of the tribes of Levi and Benjamin among them, yet the whole Commonwealth had the name of judah: and the Kingdom was in the tribe, lot, and territory, that appertained to judah: and therefore it may fitly be called the sceptre of judah, though it might be usurped by some, not of the tribe of judah: and in this sense it is true, that the jews had always a King and governor of their own nation, until Herod an Idumaean invaded the regal dignity, in the 30. year of whose reign, Shiloh the Messiah was borne, Pererius, who allegeth Eusebius, histor. lib. 1. cap. 6. August. lib. 18. the civet. Dei, c. 45. Rupertus lib. 9 in Gen. c. 29. as authors and fautors of this opinion. This interpretation might well be received, but that it seemeth, by Jacob's several prophecies of his sons, that he meaneth particularly the tribe of judah, and such as should be borne of that tribe: for so is the meaning of that phrase, from between his feet: and seeing jacob had said before, thy brethren shall praise thee, thy father's sons shall bow unto thee, meaning by judah, that particular tribe, and not the whole nation of the jews, it should seem that judah also in this place should be taken in the same sense. 2. These words also of Jacob's prophecy, until Shiloh come, may be understood of that time, when the certain term and number of years should be revealed of Shilohs' coming, which was showed unto Daniel in the first year of King Darius, Daniel 9.1. To whom Cyrus permitted the regiment of Babylon, who reigned together with him: from which time there are reckoned 70. weeks, that is, 490. years: which weeks begin in the first year of Cyrus, when the Edict went forth for the return of the jews, and end in the passion of Christ, at this time, etc. At this time Zerubbabel prince of judah was captain of the people, Ezra 2 2. and unto this time, after the sceptre was given to judah in David, it was not removed, but only during the captivity of judah, when it is like also that the heads of judah bore the greatest sway over their brethren: I leave this interpretation to the judgement of the learned, neither do I much insist upon it: seeing the prophecy of jacob rather aimeth at the historical coming of the Messiah, than the prediction of his coming. 3. Some do take the word shebet hear not for a Sceptre, but for the tribe, as junius and Oleaster translate: the tribe shall not depart from judah: this opinion may seem probable for these reasons: 1. the word is so taken in this chapter for a tribe, vers. 28. these are the tribes, shibte●● and it is very rare, or not at all used in Moses for the sceptre. 2. Thus this prophecy was evidently fulfilled, for till our Saviour Christ's time the line of judah, especially from David, was exactly kept, as may appear by the genealogy set down by S. Matthew and S. Luke: but after Shiloh was come, the policy and government of the jews was within one generation dissolved, and the line and stock of judah not regarded, but shuffled and confounded with the rest: neither can the jews tell at this day, of what tribe they are descended: I therefore herein approve of Calvins' judgement, who understandeth this prophecy of the policy and commonwealth of the jews: which presently after the Messiahs coming was overthrown. 3. But it will be objected, that the tribe of Levi continued till Christ's time, as well as judah, Perer. I answer, that Levi was none of the 12. tribes, neither had his peculiar lot, as the rest had, but according to the prophecy of jacob, he was dispersed in Israel: again, though some of the Levites kept their pedigree, yet most of them could not prove their descent, as it appeareth, Ezra 2.62. these sought their writing of the genealogies, but they were not found, therefore were they put from their Priesthood: and further mention is made, that the names of the chief fathers of the Levites were written unto the days of johanan, and some of them to the reign of Darius the last King of Persia, Nehem. 12.22, 23. it seemeth then, that after that, their genealogies were not kept. 4. Some understand this prophecy of the 70. Elders, called Sanedrim, which were elected out of judah, to whom the cognizance of the weightiest causes, and establishing of laws appertained: who were of such supreme authority, that they convicted Herod, who hardly escaped the sentence of death for his contumacy: these Sanedrim continued until Herod, who not long before Christ's birth, rooted them all out: and then Herod himself was absolute King: sir Mercer. This interpretation joined with the former, I prefer before the rest: for in this sense judah shall be taken for the particular tribe: and the word shebet, signifieth sometime the authority of the Judge and magistrate, as judg. 5.14. Amos 1.6. The meaning then of this prophecy is, that judah should be possessed of the regal, or at the least the chief authority, until Messiah come. QUEST. XIV. Of the abundance of vines and wine promised to judah. Vers. 11. HE shall bind his ass foal to the vine, etc. 1. We do not with O●kelos, by the ass and foal, understand the parents and children, that should cleave unto the law, as tied to the vine: and by the washing of their garments in wine, that the Princes should be clothed in purple: by the eyes, the hills which should be full of vines; and by the teeth, the fields white with corn. 2. Neither need we here run to allegories, as to make the binding of the ass to the vine to insinuate the calling of the Gentiles to Christ: and by the blood of the grape to understand the blood of Christ, by the which we are washed from our sins: by the eyes, the Prophets and Apostles: by the teeth, the Doctors and Pastors of the Church, whose office it is to prepare the spiritual food for the people. 3. Nor yet is that mystical sense proper to this place, to signify the abundance of spiritual knowledge in the Church under Christ. 4. And with Hierome literally to understand the colt which the Apostles found tied, which they loosed and brought to Christ, seemeth to be forced. 5. Wherefore the meaning is no more but this: to show, that in judah's lot, there should be vines of that greatness as they might serve to bind their asses unto, Perer. and they should be as common, as shrubs, and bushes, to the which they use to tie their cattle, jun. Calvin. And that they should bring their asses to their vineyards, to load them with grapes, Mercer. Yea and such plenty of wine they should have, that they might use it in stead of water to wash their garments, Mercer. and it should be excellent wine, such as maketh the eyes of them that drink it red: and such store of good pastures should be in judah's portion, that they might eat milk in great abundance, jun. QUEST. XV. Of the situation of Zabulun. Vers. 13. ZAbulun shall dwell by the sea side. 1. jacob rehearsed not his sons according to the order of their birth, for Zabulun was the tenth son: first, he nameth the sons of Leah together, than the sons of the concubines; Zabulun is set before Isachar, who was the elder in respect of the situation of the country, for Isachar had his lot between Zabulun and Dan, Mercer. Zabuluns' border did not extend to Zidon, for it is like mention would have been made thereof, josh. 19 where the dwelling of Zabulun is bounded, Perer. Neither is the meaning that they should only traffic with the Sidonians, as Andr. Masius: but that their side and coasts should be over against S●don, situated by the sea, and full of havens, jun. 3. This tribe of Zabulun was famous, because of the mount Tabor, where Christ was transfigured, and the city Nazareth, where Christ was conceived, Luke 1.26. and brought up, Math. 2.23. there also Christ began to preach, Matth. 4.15. to the people that sat in darkness: he began there, where was greatest need: for they that dwell by the sea are most given to corrupt manners; 1. Because of their wealth, which maketh them proud. 2. Their situation, which ministereth occasion of robberies, and piracies upon the seas. 3. Because of their trading with other countries: and therefore Plato in his commonwealth would not have the Metropolis, or chief city, near unto the Sea, by ten miles, as Eusebius showeth, that jerusalem was situate, Libr. 12. de praeparat. c. 27. ex Perer. 4. I omit here Ambrose allegory, that compareth the Church to Zabulun, which is situate upon the sea of this world, subject to much trouble, seeth the wrack of Heretics, Pagans, jews: is occupied in spiritual merchandise, in transporting and bringing men to the kingdom of God: jacob hath no such meaning here, but only showeth how well Zabulun should be situated for traffic, as Moses afterwards said, Rejoice Zebulun in thy going out, that is, in thy prosperous voyages, Deut. 33.18. QUEST. XVI. Of Isachars sloth and love of ease. Vers. 14. ISachar shallbe a strong ass, etc. 1. The Chalde paraphrast giveth a contrary sense, that Isachar shall subdue provinces, and dispeople the inhabitants: whereas jacob showeth, that by reason of their sloth, they shall become tributary. 2. Some Hebrews understand this couching like to an ass, of their great labour and study in the law, as out of this tribe came men that had understanding of times, to know what Israel ought to do: 1 Chron. 12.32. but this is but an enforced interpretation. 3. Isachar then is compared to a strong ass, (not lying between two bounds, that is, the sea of Galilee on the one side, and Thabor on the other, as Mercer. but) couching between two burdens, as the word mish●hat, is better translated: because an ass yieldeth his back to the burden, and willingly beareth it, and plyeth his provender, notwithstanding his burden; so Isachar should labour as an ass in tilling of the ground, and give himself to sloth at home, and do no exploit abroad, as Moses saith, and thou Isachar in thy tents, Deut. 33. That is, he would not willingly be drawn from home, but rather choose to redeem his ease and quietness with any tribute, imposition, or other burden, that should be laid upon him, jun. QUEST. XVII. How Dan should judge his people. Vers. 16. DAn shall judge his people, etc. 1. In that Dan is placed next, who was the son of Bilha R●chels maid▪ and Nephtali was the other, but Gad and Asher come between, the reason may be, for that their 〈◊〉 did so fall out together in the land: or i● 〈◊〉 like that jacob did not tie himself to any order in the setting down of his children, Mercer. 2. This prophecy is unfitly applied to Antichrist, that he should be as a serpent biting the horse heels, as Perer. for that Antichrist shall not come of Dan, it shall be showed afterwards among the places of confutation: neither 〈…〉 understood of the tribe only in general, that it should be counted as one of the tribes, Calvin. nor yet of Samson only, as the Hebrews, who caused the rider to fall back wards▪ when he pulled down 〈◊〉 house upon the Philisti●●: But it is both understood of the whole tribe in general, how by subtlety they should enlarge their bounds, as we may see judg. 18. with a special reverence to Samson, who of Dan judged Israel 20. years, and by subtlety unawares did assault the Philistine: and therefore is compared to a Lion leaping out of Bashan for his prey, Deut. 33. 2●. so that this is set down as an honour to the tribe of Dan▪ that as out of other tribes, four only excepted, Reuben, Simeon, Gad, Asher, so out of Dan should arise one that should judge his people, Chalde▪ Paraph. jun. QUEST. XVIII. What salvation jacob looketh for. Vers. 18. O Lord I have waited for thy salvation, etc. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan, as before he said of Simeon and Levi, into their secret let not my soul enter, vers. 6. Olanster. 2. Nor yet doth jacob correct himself, as though he had taken Samson for the Messiah, for seeing by the Spirit of Prophecy what great deliverance he should bring to Israel: and therefore now showeth that he expecteth another Saviour, Rupert. Lyr●●us: for jacob did know that the Messiah should come of judah, and not of Dan. ●. Neither ye● saith he thus to convince the Jews of error, which in time to come should take Antichrist for the Messiah: teaching them to expect the true Messiah, Perer. for there is no such fear that the Jews should take Antichrist, which is the Pope, with his idolatrous corporation for their Messiah. 4. Therefore jacob foreseeing the double dangers which the tribe of Dan should be subject unto, both temporal, in being oppressed of their enemies, as they were of the Ammorites, judg. 1.24. and spiritual in being corrupted with idolatry, judg. 18. jacob prayeth for God's gracious assistance and deliverance, jun. looking also to the Messiah, in whom the deliverance and redemption of his Church is accomplished. QUEST. XIX. Of the victory of Gad. Vers. 19 GAd, an host of men shall overcome him, etc. 1. jacob alludeth much to his son's names: as before he said, Dan shall judge his people, whom Rachel so called, because the Lord had judged on her side, Gen. 30.6. which is derived of don, to judge: so here also in another sense reference is made to the name of Gad, which signifieth an host or army. 2. Some do understand this prophecy of jepthe, of his good success against the Ammonites judg. 11. whom they think to have been of the tribe of Gad, because he was of Gilead, where the Gadites inhabited, 1 Chron. 5.16. Cajetan. Contra. jepthe is rather to be thought to have been of the tribe of Manasses, because Gilead was his father: not Gilead the son of Machir, the son of Manasses, but another of the same name and kindred: and the children of Manasses had the half of Gilead in their lot, as the Gadites had another part, Ios●. 13.31. 3. Some do expound this prophecy of the Gadites marching with the rest of the tribes against the Canaanites, and their returning back again over Jordan to their own possessions: so Hierome and the Chalde Paraphrast: but this was not peculiar to the Gadites, for the tribe of Reuben, and the half tribe of Manasses went also before their brethren as well as Gad: neither in this their exploit were they overcome, but had prosperous success against the Canaanites. 4. This prophecy than is rather to be preferred to the diverse conflicts which the Gadites had with the Hagarenes, with jethur, Naphish, and N●dab, whom at length they overcame, when as they carried from them 50000. Camels, and a great prey of cattle beside, 1 Chron. 5.20. jun. Mercer. This also is agreeable to the prophecy of Gad: comparing him to a Lion, that catcheth for his prey, the arm with the head, Deut. 33.20. 5. Moses goeth further, and speaketh more particularly to Gad, as, Moses prophecy of Gad compared with thi● of jacob. He looked unto himself at the beginning, and there was the portion of the lawgiver hid: that is, the Lawgiver Moses, first looked unto this tribe, and gave them a portion beyond Jordan: the Latin translator readeth corruptly; Because the Doctor or teacher was buried or laid up in their part or lot: which Perer. understandeth of Moses burial in Mount Nebo, which afterward belonged to Gad: but the place of Moses burial was not yet revealed: Moses further addeth; He shall come with the hands of the people, to execute the justice of the Lord: which was performed when Gad went up before Israel against the Canaanites. QUEST. XX. Of the blessing of Asher. Vers. 20 COncerning Asher, his bread shall be fat, and he shall give pleasures for a King. 1. Some read, he shall enjoy, or be nourished with the pleasures of a King, Chald. but the other reading is more proper and agreeable to the original. 2. These pleasures fit for a King, are not understood of his fat bread, as Mercer. but rather of other delicate fruits wherewith that Country abounded: as Moses saith, of Asher, He shall dip his foot in oil, Deut. 33.24. which is acceptable to Kings, and whereof are compounded sweet ointments for Princes, Oleaster. 3. Moses setteth down other blessings of Asher beside the pleasantness of his soil: as that he shall be blessed with children: His shoes should be iron and brass: his Country should abound with these metals: and further, his strength should continue all his days: Asher should bring forth strong men: Hierome readeth, as the days of thy youth, so shall be th●●e old age, rather interpreting than translating: junius for strength, readeth, speech, making this to be the sense; there shall be speech of thee as long as thou livest: but the word 〈◊〉, signifieth strength, rather than speech, as the Septuag. do express the sense by the word, Exius, 〈◊〉, strength. 4. This fat bread may ●●●tually be applied to Christ, who i● the bread of life, that nourisheth our souls. john 6. Must●l. QUEST. XXI. Of the blessing of Nephtali. Vers. 21. NEphtali is an hind let go, giving goodly word●, etc. 1. The Hebrews understand 〈◊〉 blessing given to Nephtali of the fruitfulness of the ground, which by reason of the forwardness thereof in speedy bringing forth of fruit, is compared to an Hind: from thence the first offering were brought to the Temple, over the which the Priests praised God: to this sense the Chalde Paraphrase seemeth to incline, as is to be seen before in the diverse readings. 2. Some do apply it to Barak of Nephtali whose victory against Sisara is described, Iu●. 4. and the goodly or fair words here spoken of, to the 〈◊〉 of Barak and Deborah, jud. 5. Consent. 3. But as this prophecy very well comprehendeth that event, 〈◊〉 generally describeth the state and condition of the whole tribe, who should be as forward to battle 〈◊〉 an Hind let go of the hunters is swift: but yet they should by friendly and peaceable words seek for peace, before they would rashly attempt wa●●e, junius they should be of gentle and friendly behaviour▪ and therefore beloved, Perer. Hereunto agreeth the prophecy of Moses: Nephtali satisfied with 〈◊〉, and filled with the blessings of the Lord, Deut. 33.23. 4. And whereas it followeth in that place, possess the West and the South: the meaning is not, that he should possess the Sea, as Hierome trana●sleth, either the Mediterranean Sea, or the Sea of Tyberias, as the Chalde: or that he should by traffic with others have benefit of the Sea; but because the Sea was Westward, it is usually taken for the West, as Gen. 12.8. Bethel is said to be on the Sea side, that is, Westward. 5. This prophecy also may be extended to the times of Christ, who began to preach and to utter his pleasant and comfortable words in the tribe of Nephtali, Matth. 4. Hierome. QUEST. XXII. joseph why compared to a fruitful bough. Vers. 22. IOseph shall be a fruitful bough. 1. Which is a better reading than to say, a son increasing: because of the words following, a fruitful bough by the West side, where the metaphor is continued: joseph is campared to a fruitful bough planted by the fountain, junius. 2. His branches run upon the wall, that is, out of him branched the two tribes, Ephraim and Manasseh, Chald. jun. Some read, his daughters ran upon the wall, which R●si expoundeth of the daughters of Egypt, that did strive to behold joseph riding in his chariot: some of Joseph's mistress that gazed upon his beauty: but the first r●ading is to be preferred, jun. Mercer. QUEST. XXIII. How joseph his bow abode strong, etc. Vers. 23. THe archers grieved him, etc. his bow abode strong, etc. Some refer this to the time to come, signifying the great troubles and afflictions which Joseph's posterity should have, and the diverse conflicts with the Syrians and other enemies: but it more aptly describeth the diverse attempts of Joseph's brethren, of his mistress and master against him, junius, Mercer. 2. It typically also setteth forth the practices of the Scribes and pharisees against our Saviour▪ Calvin. The Septuagint read amiss, Their bows were broken: and the Latin Interpreter, The bonds of his arms were loosed: referring it to the bonds and fetters wherewith joseph was tied: whereas in a contrary sense the text is, his arms were strengthened: not adorned with bracelets and gold, as the Chalde: but joseph is likened to a strong archer: that as the other his enemies as archers shot at him, so his bow was steadfast, and his arms strong: thus the inward fortitude and strength of his mind is expressed, Mercerus. QUEST. XXIV. In what sense joseph is called the feeder and stone of Israel. Vers. 24. OF whom the feeder, etc. 1. Of whom, that is, of the mighty God of jacob, not of joseph, for he is meant by the feeder: nor from whence came the feeder, that is, out of prison joseph was taken: but the meaning is, that the mighty God of jacob appointed joseph to be a feeder, etc. 2. Neither by the feeder do we understand the Captains and Kings that came of Ephraim, out of joseph: neither yet do we approve that reading, Of whom was he that feedeth the stone of Israel: that is, jacob, which was the head and stone of that family, as the Chalde, Mercer. Pagnin. nor yet by the stone of Israel is God understood in this place, as the Genevens. read, the feeder of the stone of Israel: but the best reading is, of whom, that is, of God was the feeder and stone of Israel, that is joseph, who was the nourisher of his father's house, and as a stone and rock of refuge unto his brethren, jun. QUEST. XXV. Of Joseph's blessing both from above and beneath. Vers. 25. WHo shall bless thee with the blessings of heaven from above. 1. By the blessings of heaven he understandeth not only the pleasant showers and rain, but the goodness and wholesomeness of the air, and the sweet influence of the stars: as Moses further explaineth this prophecy: Blessed of the Lord is his land, for the sweetness of heaven, and for the dew, etc. for the sweet increase of the Sun, and for the sweet increase of the Moon, Deut. 33.13, 14. 2. By the blessings of the depth, is meant not only the earth below, as the Septuag, but the rivers and springs, which do arise from beneath and water the earth, Mercer. 3. By the breasts and the womb, are signified not only the plentiful increase and prosperous education of the children, as the Chalde, but the multiplying also of beasts and cattle, jun. but this blessing upon Joseph's posterity, was afterward because of their sins turned into a curse upon Ephraim▪ Give them a barr●n womb, and dry breasts, Ose. 9.14. Muscul. 4. I omit here the mystical application of this text unto Christ, who was blessed both from above, as God, and from below, as man; who was blessed in the womb, being conceived without sin, and blessed at his mother's breasts, Perer. Though all this be true of our blessed Saviour, yet it is not the meaning of this place. QUEST. XXVI. How Jacob's blessing is said to be stronger than the blessing of his elders. Vers. 26. THe blessings of thy father, etc. Some read, shall be stronger than the blessings of mine elders. B.G. P. and do understand it some of the blessings of his elders passively, wherewith they were blessed of their fathers: that jacob bestoweth a greater blessing upon joseph than his fathers received, Mer. Some, actively of the blessings, wherewith his elders blessed him, Burgens. But isaack's blessing upon jacob, whereby he bestowed the birthright upon him, seemeth not to have been inferior to this given to joseph: some understand the blessings which jacob received of God, & the promises, which were greater than any which his fathers received, Lyran. True it is, that jacob had more visions, than any of his fathers, Abraham or Isaac and that he excelled in the gift of prophecy, and that he saw greater increase of his seed: yet jacob would not prefer himself before Abraham, who by faith was justified with God, & is called the father of the faithful: some say Jacob's blessing upon joseph was greater, because it was nearer to take effect, Calvin. 2. But the other reading is to be preferred: that, the blessings of thy father are strong, with the blessings of mine Elders: not above them, or strengthened by them, as though Jacob's blessing received force and virtue from his father's blessing, as Rupertus: but that being added together, and united with the former blessings of Abraham and Isaac, they are the stronger: so that all those blessings together, of Abraham, Isaac, and jacob, do light upon the head of joseph, junius. The Hebrew preposition gna●, signifieth as well cum, with; as supra above. QUEST. XXVII. What is meant by the end of the hills of the world. Vers. 26. Unto the end of the hills of the world. 1. Some read, to the desire of the hills. H.P. and understand it of the Messiah, who was appointed to come, from the beginning of the world, before the hills were, Rupert. Some by the hills interpret the Princes of the world, that desired to be partakers of Joseph's blessings, Cal. 2. But the better reading is, the end of the hills: and so the word here used, taavah, shall be derived rather from taah, which signifieth to limit, than from avah, to desire: Mercer. which words we rather with Kimhi, whom junius followeth, refer to the duration and continuance of time, that this blessing shall continue, as long as the hills: than with R. Solomon refer it to the place: as that this blessing should not contain itself within the country of Canaan, but be extended to the utmost hills of the world, jun. Mercer. 3. This blessing promised to be perpetual, as concerning things temporal, was conditional, and Joseph's posterity lost it by their sins: but the spiritual verity and truth thereof is eternal in Christ, Mercer. 4. This blessing pronounced upon joseph, may also be extended to the fruitful hills and mountains, which fell to the lot of Joseph's sons, as Moses in Joseph's blessing, maketh mention of the ancient mountains and old hills, Deutr. 33.15. T●stat. QUEST. XXVIII. Why joseph is said to be separate from his brethren. Vers. 26. Upon the head of him that was separate from his brethren, etc. 1. Some read, the Prince of his brethren▪ and so would derive it of nazar, a crown. 2. Hierome a Nazarite, as though joseph should be so called of his holiness and chastity: but as yet the profession of the Nazarites was not instituted. 3. joseph then is said to be separate from his brethren, for so nazar signifieth, to divide or separate: not for that he did separate himself from the evil manners and conditions of his brethren, whom he complained of to his father, or because his brethren did separate him from themselves, when they sold him into Egypt, but because the Lord separated, and set him apart from the rest, and advanced him to honour, jun. Vatab. QUEST. XXIX. Why Benjamin is compared unto a Wolf. Vers. 27. BEnjamin shall ravine as a Wolf. 1. R. Solomon applieth it to that exploit of the Benjamites, that took as a prey the daughters of Silo, as they came forth to dance, to be their wives. 2. Some other understand it of Saul that prayed upon the Amalekites, in the morning, and of Esther and Mordeca●, that in the evening, that is a good while after, made a prey of Haman. 3. Some of the fathers, as Ambros. Chrysostome, Theodoret, refer this prophecy to Saint Paul, who was of Benjamin, and as a wolf at the first made havoc of the Church, but afterward being converted, divided the spoil among the Gentiles, in preaching of the Gospel. 4. Some do think this spoken of Benjamin, because the Temple was situate at Jerusalem, in the tribe of Benjamin: where the sacrifices were brought to the altar, which devoured them as a wolf: but this was more proper to Levi, for the Priests did eat that which remained of the sacrifice,) than to Benjamin: indeed Moses touched this prerogative of Benjamin in his blessing, saying, that God dwelled between his shoulders, Deut. 33.12. that is, upon the hills in his chief city, where the temple stood: but this is not the meaning here. 5. Wherefore this prophecy showeth the warlike disposition of the whole tribe of Benjamin, as may appear by that fierce battle which they fought with the other tribes, wherein they twice overcame them, being fewer in number, jud. 20. and by the wars, which the house of Saul had with David, and the tribe of judah for the kingdom, jun. QUEST. XXX. How jacob is said to have given every one of his sons a blessing. Vers. 28. EVery one of them he blessed with a several blessing. Because jacob did not bless all his sons, but accursed three of them, Reuben, Levi, and Simeon. 1. We neither say with Ambrose that they are rather to be called prophecies, than blessings, lib. de Benedic. Patriarc. c. 2. 2. Neither with Pererius, that they were so called of the greatest part: for it is said, that he blessed every one. 3. Neither by the word blessing, is cursing understood by an antiphrasis, that is, a contrary kind of speech, as some think: but jacob blessed them verily and indeed. 4. But the opinion of R. Solomon is not far from blasphemy, that jacob did indeed purpose to bless his sons, but falling into frenzy, he cursed them in stead of blessing: for this were to make the motions of God's spirit, mad fits. 5. Neither is it like, that jacob gave his sons other blessings here not expressed. 6. But he indeed blessed them all, though not alike: for the temporal chastisement laid upon Reuben, Simeon, Levi, was but a fatherly correction for their amendment, Calvin. they also are blessed, because they are counted among the tribes, & had their inheritance among them, Mercer. whereupon afterward, Moses in particular blessed both Reuben and Levi, Deut. 33. jacob also doth conclude these three within the number of his sons, and so comprehendeth them within the covenant, jun. QUEST. XXXI. Of the double cave where jacob desired to be buried. ●●wes Vers. 30. IN the cave that is beside Machpelah, etc. 1. jacob maketh a particular and perfect description of the cave, where he would be buried, from whence he had been absent 17. years, joseph 39 years, that they should not doubt of the place. 2. But that is a fable devised by the Jews, that Tsepho the son of Eliphaz did strive with Jacob's sons about this burying place, and that he fought a great battle with them, but they overcame him and brought him down to Egypt, and when joseph was dead, he fled out of Egypt into Italy. 3. jacob entreated his son joseph to bury him with his fathers, but he chargeth and commandeth his sons: because joseph was the principal, who should obtain leave of Pharaoh, and at whose costs Jacob's funeral should be solemnised: the rest were but to accompany him, Mercer. beside his other sons did still depend upon him, and were as a part of his family, whereas joseph was a man of great command and authority in Egypt, Perer. 4. jacob showeth who were buried there, and maketh special mention of Abraham; that his sons should be more careful there to bury him also, seeing Abraham had of purpose bought that ground to be a place of burial for him and his, Luther. and seeing that his mother was there buried, and Leah his wife, it might seem more reasonable that he should be buried there also. 5. These three couples here mentioned were buried together there, Abraham, Sara: Isaac, Rebeckah: jacob, Leah: the hebrews think also that Adam and Eve had their sepulture there, but that is not like: as it is also uncertain, whether any other of the twelve patriarchs were there interred, Mercer. QUEST. XXXII. Why jacob maketh mention again of the purchase of the cave. Vers. 32. THe purchase of the field, etc. 1. This repetition is not inserted by Moses, as Marlorat; but they were the words of jacob. 2. This verse therefore without cause is wholly omitted and left out by the Latin Translator. 3. Yet did not jacob here show unto his sons the very instrument of conveyance, whereby Abraham did purchase the cave and field, as the Hebrews: for that rite & custom was not then in use. But jacob hereby showeth the undoubted right which he had to that ground, whereof his fathers had possession both alive and dead. 4. Places of Doctrine. 1. Doct. How the patriarchs and Prophets used imprecations. Vers. 7. cursed be their wrath, etc. The righteous did many times use imprecations and denounce curses: as David, Psal. 35.4. Let them be confounded and put to shame that seek after my soul: and in other places, and jacob here: but they did it not in wrath, or in their heat, but with these considerations and regards: 1. They spoke as Prophets, and as Ministers and Pronouncers of God's sentence and decree: so that they were not so much maledictions, as predictions, Perer. 2. For the most part, they accursed such only in temporal things for their amendment: as jacob here doth his sons: as David also saith, Fill their faces with shame, that they may seek thy name, O Lord, Psal. 83.18. Perer. 3. If they denounced any spiritual curse, it was upon such as were incorrigible: as Psal. 68.21. God will wound the hairy pate of him, that goeth on in his sins. 4. They did not hereby revenge their own particular cause, but did censure them as enemies to the whole Church: as Psal. 35.20. They imagine deceitful words against the quiet of the land. But these examples are no warrant for us to use the like imprecations, because we have not the like spirit of prophecy: as our Saviour answered to james and john, who asked him if they should command fire to come down from heaven upon the Samaritans, as Elias did; Ye know not of what spirit ye are of, Luk. 9.55. 2. Doct. jacob prophesieth of his sons, as the spirit of God directed him. FUrther, in that jacob spareth not to pronounce the curse of God against his own sons: it is evident that he spoke not of any partial affection, or ambitiously seeking to make his posterity great, as the profane disciples of Lucian the Atheists use to object against the doctrine and history of Moses, Calvin. but that he spoke as he was thereunto moved by the spirit of God: both in that against his natural and fatherly disposition, he pronounceth hard and heavy things against his sons; as also because the event afterward answered to these his predictions. 3. Doct. All our help and strength is from God. Vers. 24. THe arms of his hands were strengthened by the hand of the mighty God, etc. Although in waging of battle, weapons of war, and other means are carefully to be used; yet the help power and strength must come from God: as joseph was strengthened by the hand of God against his enemies: as David prayeth, Make haste to deliver me, make haste to help me, O God, Psal. 70.1. Luther. 5. Places of Confutation. 1. Confut. That the punishment of sin remaineth not after the remission of the fault. Vers. 6. INto their secret let not my soul come. This punishment, which was inflicted upon Simeon and Levi, was not a satisfaction for their sin past, which was already upon their repentance remitted unto them, as the Popish doctrine is, that the punishment of sin often remaineth, the fault being pardoned: but the Lord thinketh good to chastise those which have offended, though their sin be forgiven them, for these causes: 1. That they may thoroughly be humbled, and take heed, that thy commit not the like again: as David therefore saith, It is good for me that I have been afflicted, Calv. 2. For the example of other, that they also may be warned, that they offend not in the like: as this correction imposed upon Simeon and Levi, was for the admonition of their brethren and posterity. 3. That men feeling the justice of God in their due corrections, may flee unto God's mercy, and the promises of God in Christ: as Adam, when he received the sentence of death for his transgression, had also the promise of the Messiah given him, Mercer. 2. Confut. Against popish 〈…〉. SEeing then, that corrections remaining after the forgiveness of sin, are to make ourselves and others more cautelous: this is no ground for the Popish purgatory pains, which are not visible, and so serve not for the example of others: neither are they available unto godly repentance, for the which there is no place after this life, Mercer. 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉. Vers. 3. RVben mine eldest son. This is to be observed, that the twelve Patriarches are not rehearsed in the same order here, as before, Gen. 30. and Genes. 27. and afterward, Numb. 1. 〈◊〉. 33. yet 〈◊〉 these places Reuben is named first: but not always, sometime judah is named before him, as Numb. ●. 2. As then this were but a simple argument for the pre-eminence of Reuben before his brethren, because he is in most places named first, being the eldest: so as simply do the Papists conclude for Peter's supremacy before the other Apostles, because he is commonly named firsts which was rather because of his Eldership, than any priority before the rest: neither is he always named in the first place, for Galat. ●9. 〈◊〉 is named before him. 4. Confut. The books of judith and Toby not canonical. Vers. 5. SImeon and Levi brethren in evil. Hence it may appear, that the book of judith is not Canonical, because there this fact of Simeon is commended, cap. 9.2. which here jacob condemneth and accurseth. It satisfieth not to say with Dyonis. Carthusian. that the fact of Simeon and Levi in respect of the Sichemites was just, but unjust in respect of them who broke their faith and covenant: for judith commendeth their zeal; which were moved with thy zeal, v. 4. Neither is Lyranus and Pererius answer sufficient: 1. For judith in that place commendeth also the manner of the fact, and saith, that God did put the sword of vengeance into their hand, vers. 2. and jacob here curseth their very affection and zeal wherewith they were first moved: Cursed be their wrath, for it was cruel: and further, whereas judith doth set it down as a reward of their zeal, Thou gavest their Princes to the slaughter: jacob even therein doth accurse: For in their wrath they slew a man. It is evident then that the book of judith was not written by the spirit of God, because it commendeth that which is here condemned. Seeing also jacob remembreth Samson in Dan; Mordecai and Esther in Benjamin; Barak in Nepthali: it is like that Toby also under Nepthali, and judith in Simeon, should not have been forgotten, if their stories were of like truth. 5. Confut. The Pope succeedeth not Christ in this Kingdom. Vers. 10. THe sceptre shall not depart from judah. Pererius applieth this to the kingdom of Christ, that is, his Church, which shall endure for ever, and so shall the Pope Christ's vicar (saith he who succeedeth Christ as the son doth the father) in his authority and dignity, in Gen. 49. number. 58. Con●●a. True it is, that of Christ's dominion there shall be none end, and that he will always have a Church upon the earth. But the Pope, which is the Antichrist, is no successor to Christ, but an usurper of his kingdom: he is Christ's son, as the Jews boasted they were Abraham's sons: but Christ telleth them plainly, They were of their father the Devil: if ye were Abraham's children (saith our Saviour) ye would do● the works of Abraham, john 8.39.44. So the Pope is his son, whose doctrine he followeth: but to forbid to marry, and to teach to abstain from meats (as the Pope doth) are the doctrines of Devils, 1 Tim. 4.1, 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way, &c Divers of the ancient Writers upon this place did ground their opinion, that Antichrist should come of Dan, and therefore they say that tribe is omitted, Apocal. 7. and this Pererius holdeth a probable opinion, and worthy of credit. Con●r. 1. By this means that which jacob pronounceth as a blessing upon Dan, they turn to a curse: and whereas jacob speaketh of one that should be a deliverer of his people, which some do fitly apply to Samson, they would have him point out an enemy and adversary to the Church of God. 2. The tribe of Dan was dispersed a thousand years before Antichrist appeared in the world. 3. Dan is omitted in the Apocalypse, because of the idolatry which began in that tribe, wherein Antichrist doth imitate him, though he come not of his stock: so likewise is Simeon omitted in Moses benediction, Deuter. 33. yet they will not infer, that Antichrist should come of that tribe: as Simeon is omitted by Moses for his evil example, so Dan is by john for his idolatry. 7. Confut. Against Limbus 〈◊〉. Vers. 25. WHo shall bless thee with the blessings of the deep●● 〈◊〉 lieth beneath. Pererius maketh joseph here a type of Christ: whom the Patriarches blessed and praised in the lake or Limbus, in the deep beneath, whom he delivered from thence, number. 1●5. Contra. 1. These are but weak arguments of such weighty matters, that are taken from types and figures. ●. jacob speaketh here of temporal blessings, of the wholesome air, pleasant dews, fruitful ground, and nourishing springs in the deep below; they are therefore unproperly applied to spiritual. 3. Neither shall he ever be able to prove, that the patriarchs were shut up in the deep below: seeing that the rich man in hell looked up, and lift up his eyes to Lazarus being in Abraham's bosom, Luk. 16. it was then a place above, not in the deep beneath. 8. Confut. What it is to be gathered to his people. Vers. 33. WAs gathered to his people. 1. Burgensis will have this people to be the fathers in Limbus, to whom jacob went, so also Lyranus: Contra. 1. Henoch was of this people, to whom the Patriarches went after death, but he was not in Limbus, he was taken up to heaven and walked with God. 2. Abraham went to his fathers in peace, Gen. 15.15. that is, with joy and comfort: but what comfort is there in Limbus, a lake, and dungeon of darkness? 3. Wherefore to be gathered to his people, is not to be joined to the Angels, as gloss. interlinear. for Abraham is said to go also to his fathers, but the Angels were not his fathers: neither is this phrase all one, as to say, he slept with his fathers, or went the way of all flesh, or changed his life, as Perer. Mercer. for Ishmael is said also to go to his people, Genes. ●5. Now Abraham and Ishmael had not the same people to go unto: the faithful cannot be said to be Ismaels' people, nor the profane sort to be Abraham's. But if the meaning of the phrase were no more, than that they were gathered and joined to the state of the dead, the faithful and profane sort should all go to one people: wherefore this phrase betokeneth a special disposition of the souls of the faithful after this life, in being associated to the company of the just: and a laying up of their bodies in assured hope of the resurrection, Calvin. Muscul. Luther. The Apostle also showeth what it is for the righteous to be gathered to their people: We are come to the celestial jerusalem, to the innumerable company of Angels, to the congregation of the first borne, etc. to the spirits of just and perfect men, Hebr. 12.22.13. To all these are we joined by faith while we live, and really, when we are dead: now quoad spem, in hope, then quoad rem, in deed. 6. Places of moral use. 1. Mor. Father's must rebuke and chastise their children. Vers. 4. THou shalt not be excellent. Father's may learn by Jacob's example to chastise their children for their sins, as here Reuben is censured for defiling his father's bed: for this cause Heli and his posterity were punished, because he did not reprove his sons according to the quality of their offence, Perer. 2. Mor. God's vengeance though it be deferred will certainly come. FUrther, in that Rubens punishment had been a long time suspended and deferred, almost 40. years, after he had committed this unclean sin, yet at the last it cometh: let no sinner flatter himself in his impunity: for if the long suffering of God draw him not to repentance, it shall but increase his punishment: as the Apostle showeth, Rom. 2.4, 5. 3. Mor. The short pleasures of sin deprive men of many blessings. Again, as Reuben for a little short pleasure, lost his birthright and dignity: so many for the vain and momentany pleasures of this life, are deprived of many and great blessings: like to Esau, that for a mess of pottage, did part with his birthright. 4. Mor. Contumely against parents never goeth unpunished. WE see also, what an high offence before God it is, to offer any wrong or contumely to our parents: such was Cham toward Noah; Absalon toward David; and here Reuben, that polluted his father Jacob's bed. 5. Mor. Against unjust and immoderate revenge. Vers. 7. cursed be their wrath. The Lord condemneth all kind of revenge that proceedeth of wrath, especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtlety, under pretence of friendship. 2. Against men unawares, suspecting nothing. 3. When they were in grief of body. 4. With a pretext and show of religion. 5. The revenge far exceeded in greatness the quality of the offence: Such a kind of revenge is unjust and cruel: Wherefore in this case, we should follow the Wiseman's counsel: Say not, I will recompense evil, but wait upon the Lord, and he shall save thee, Prov. 20.22. Perer. 6. Mor. Every man's portion in the earth assigned of God. Vers. 13. AS Zabulun shall dwell by the sea side. Hence we learn that the lot of men, for their habitation and dwelling in the earth, falleth not out unto them by chance, but by God's providence and appointment: for as it is in the Psalm, The earth is the Lords, and the fullness thereof, Psal. 24.1. therefore every one should be contented with his lot and portion, as assigned unto him of God, Perer. 7. Mor. The Church shall overcome at last. Vers. 19 ANd an host of men shall overcome him, but he shall overcome at the last, etc. So the Church of God, though it shall endure much trouble and sorrow in the world, yet it shall triumph and have the victory in the end: as our Saviour saith to his Apostles, In the world ye shall have trouble, but be of good comfort, I have overcome the world, john 16.33. 8. Mor. The quiet and peaceable end of the righteous. Vers. 33. HE plucked up his feet into the bed. Before jacob had raised up himself as well as he could, not having his legs hanging out of the bed, as Perer. that had been no fit lying for a man ready to dye▪ but he had stretched out himself before, as well as he could, for reverence unto the word of God, which he delivered: but now feeling the hour of his death to be instant, he doth gather up his legs, after a seemly and quiet manner, not struggling or striving against death, as many do, but as though death ●ere in his power, he doth meekly and gently yield himself unto it: such a peaceable and quiet kind of departure God often granteth to his children, Muscul. Howbeit, this is not always so: for sometime a wicked man may dye like a lamb, still and quiet, as the Psalm saith, There are no bands in his death▪ Psal. 73.4. and a righteous man may have a strong death, by reason of the extremity of his sickness, and the manner of the disease: but yet inwardly he hath a peaceable and quiet soul: and therefore Balaam had good reason to pray as he did: Let me dye the death of the righteous, and let my last end be like his, Num. 23.10. CHAP. L. 1. The Method and Argument. IN this Chapter is set forth, 1. Joseph's piety toward his father jacob, in causing him to be embawmed, vers. 2, 3. in his burial, 1. He procured leave of Pharaoh, vers. 4, 5, 6. 2. He did honourably accompany him, vers. 7, 8, 9 3. They mourned for him by the way, vers. 10, 11. 4. Then they buried him, as he had commanded. 2. His humanity toward his brethren: with their message in their father's name, vers. 14, 15, 16. their humility, vers. 18. Joseph's friendly answer, vers. 19, 20, ●●▪ 3. Joseph's prosperity in seeing his children's children, v. 23. 4. His faithful departure, burial, and age, v. 24, 25. 2. The diverse readings. v. 2. he commanded those which had charge of funerals. S. commanded the Physicians: c●t. S.c. v. 4. spoke to potentates of Pharaoh. S. spoke to Pharaohs house: caet. S.c. v. 8. only their kindred they left, their sheep and oxen, etc. S. their children or little ones: caet. v. 10. they came to Goren Atad. G. to the corne-floore or field beset with thistles. T. to the corne-floore of Athad: cat. of Achad. H. athad, signifieth a thistle. T. r. v. 11. Abel Mizraim. G. the mourning of the Egyptians: cat. v. 13. beside Mamre. G. before Mamre. B. over against Mamre: caet. against, or before the face of Mamre: cat. G. pr. f. app. v. 19 fear not, can we resist Gods will? H. for I am Gods. S. for I fear God. C. am not I under God? G. am I God? B. am I in the stead of God? T.P. H.T.r. 3. The explanation of doubtful questions and places. QUEST. I. Of the diverse fashions of burial. Vers. 2. ANd Moses commanded his servants the Physicians, etc. 1. At the first, it seemeth that Physicians were not much regarded, seeing the servants were Physicians: so also it was among the Romans, but afterwards they grew in credit, and were much honoured, Plini. libr. 29. initi. 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead. Diod●r. writeth, that they used to come to the house of the dead, to know in what manner they would have the burial solemnised: for there were three degrees of burial, some after a costly manner, some in a mean, some poorly had their funerals kept: and of these embawmers some did only cut the body, and take out the excrements, who were hated of all; some did embawme them with spices, and these were greatly honoured, Diodor. lib. 2. cap. 5. 3. Divers countries had diverse fashions of burial: The Hircanis devour dead bodies with dogs: the Iberi expose them to the vultures: the Nasamones bury them in the Sea, the Garamantes in the sand: the Celtaes drink in dead men's bones: the Scythians hang them up upon poles to waste and consume: the Indians hang them up in their houses: the Romans from the days of Scylla until the time of the Emperor's Antonini used to burn them, the Egyptians to embawme them. 4. The Persians burn not the dead, because they hold fire to be a God, and therefore not fit to feed of dead carcases: the Egyptians burn not, because they hold fire to have life and to devour, and when it hath devoured, it dieth itself, Perer. ex Herod. lib. 2. QUEST. II. Of the time and continuance of the Egyptians mourning. Vers. 3. SO 40. days were accomplished. 1. These 40. days of embawming are part of the 70. days of mourning, that is, they embawmed him 40. days, and mourned 30. days more, Mercer. not as Diodorus, that they embawmed 30. days, or as Herodot. that after the embawming, they salted the corpse 70. days, or as Comestor, the Egyptians did mourn forty days, the Hebrews thirty; Herodot. lib. 2. Diodor. lib. 2. Histor. scholast. c. 114. in Genes. for the Egyptians are said to have mourned seventy days. 2. Before the times of the Gospel when the hope of the resurrection was not so common, the Hebrews used more ceremonies in burial, and the Egyptians and other nations, that had not that hope, more than they: so that this use and custom of the Hebrews borrowed of the Egyptians, which they retained in burials of great persons, as Asa was laid into a bed of spices, 2 Chron. 12. 3. joseph did not observe this custom of embawming for fear to offend the Egyptians, but partly to honour his father with this solemnity without superstition, and partly of necessity, because they were to carry the corpse a long journey, Mercerus. Why the Egyptians are noted to have mourned. 4. The Egyptians are said to have mourned, because it was no wonder, that he was bewailed of his own children and family: neither do they mourn, because by Jacob's coming into Egypt they escaped two years of famine, as the Hebrews imagine; for there were seven years of famine complete: but they mourned to show their love unto jacob, and their reverence to joseph. Of the days and time of mourning for the dead. 5. Here the Egyptians mourn seventy days: the Israelites for Moses mourned thirty days, following the Egyptian use: Numa Pompilius alloweth mourning of some ten months: the mourning for Constantine the great at Nicomedia continued twenty days: the custom was diverse for the time: but the usual stint was seven days, Ecclesiast. 22.13. so long mourned joseph for his father jacob, v. 10. so many days did the Romans bewail the Emperor Severus, Herodian. lib. 4. jun. QUEST. III. Why joseph moved Pharaoh by others, not by himself. Vers. 4. IOseph spoke to the house of Pharaoh. 1. joseph used other intercessors to Pharaoh, because he had need of a great company to go with them, which could not be done without Pharaohs leave, Muscul. 2. joseph also mourned, and therefore was not fit to present himself before the King: for such used not to come in the Prince's presence, Esther 4.2. jun. 3. Beside it was least suspicious for this matter to be moved by others: lest if joseph had spoken himself, he might have been thought to have despised the land of Egypt, and therefore he maketh mention of his father's purpose before for his burial, and the oath wherewith he bound him, Calvin. 4. Pharaoh also might have thought, that joseph had intended to leave Egypt, and therefore promiseth to return again, Mercer. 5. Beside, seeing the Egyptians moved for him, it was better accepted, because he had the consent of the whole court, Mercer. 6. The Hebrews think, that joseph did in policy set others a work, to decline the suit of the countries, who would have been instant with joseph to bury his father in Egypt. QUEST. IU. Why jacob is said to have digged or made a grave for himself. Vers. 5. BVry me in my grave which I have made or digged for me. 1. This is not understood of the purchase of the place of sepulture made by jacob; as the word carah to dig, sometime signifieth, as Deut. 2.6. Thou shalt dig (that is, buy) water for money: for jacob did not buy this double cave, but Abraham. 2. And jacob cannot be said to buy it, because Abraham bought it, as Lyranus: for Abraham every where, is said to have bought it, and not jacob, Gen. 49.30.50.13. 3. That also is but a fable of the Hebrews, that jacob is said to have digged, or gotten it, because he bought out Esau's right with a sum of gold. 4. And it signifieth more, than that jacob appointed himself a certain place of burial there, Perer. 5. Therefore it is most like, that in deed jacob did cause a place of sepulture to be digged, and made ready for himself against he died, though this be not else where mentioned, August. qu. 170. in Genes. and so was it the use, for men in their life time to make their sepulchres, as Asa did, 2 Chron. 16.14. and joseph of Arimathea, Matth. 27.60. jun. QUEST. V. Why Christ refused to give leave to his disciple to bury his father: yet Pharaoh granteth it to joseph. Vers. 6. ANd Pharaoh said, Go up and bury thy father. It need not seem strange that Pharaoh an heathen King giveth leave to joseph to bury his father, and yet our Saviour would not grant so much to one of his disciples: for the case was not alike. 1. This disciple was called to preach the Gospel, and he could not attend that business, unless he neglected his calling. 2. His meaning was, not presently to go bury his father, and come straight again, but to stay with him till he died. 3. Beside his father, was none of the faithful or believers, but he was of their number that were spiritually dead, and therefore it had been dangerous for the disciple to converse with such. 4. Neither was he bound by an oath to perform that duty, as joseph was here, Muscul. QUEST. VI Why they left their children and cattle behind. Vers. 8. ONly their children, and their sheep, etc. left they behind, etc. 1. The Egyptians did not stay their cattle, as now beginning to oppress them, as the Hebrews: for they were not yet so hardly used. 2. But they left these things, which might be cumbersome unto them, because they purposed to return again, both for that joseph so promised, upon whom they depended, who was not to forsake his calling: and for that their time of return was not yet come, and therefore the sons of Ephraim had but hard success, because they prevented the time, 1 Chron. 7.21. Mercer. 3. Although no mention be made of their women and servants, yet it is like, that they stayed behind likewise, the one to attend their children, the other their cattle, Muscul. 4. The charets and horsemen were for their defence. QUEST. VII. The corn flower of Atad, why so called, and whether on this side, or beyond jordan. Vers. 10. THey came to Goren Atad. 1. Atad signifieth a thorn or bramble bush, of the greater sort, which brancheth out, and is of the bigness of a laurel tree: so it is taken, Psal. 58.10. Before your thorns are felt as great brambles, that is, before your power increase, the Lord shall destroy you, jun. This place than was beset with such brambles: so that Goren Atad, is here rather a name appellative, than proper, jun. 2. This place was not beyond Jordan, as the most translate, H. B. G.P. S. and therefore some think, that joseph brought them about by the deserts of Idumaea, and so to Jordan, the same way, which afterward josua did conduct the people by into Canaan, for fear of the Canaanites, lest they might have troubled them in the way. But joseph being so well accompanied, needed not to fear the Canaanites, and the Egyptians at that time were feared of other nations: and seeing they going the nearest way might be as soon and sooner at Mamre than at Jordan, which lay Eastward out of the way; joseph had no reason to fetch a circuit about. Augustine thinketh they came first to Mamre, and from thence went over Jordan to this place, where they mourned, which was 50. miles off from the place of burial, and returned again the same way over Jordan to Mamre, quest. 171. in Gen. But there is small reason for it, that they should go 50. miles beyond the place of burial, which was the utmost period of their journey, and go back again. Wherefore Mercerus thinketh, it is to be read rather on this side of Jordan: or as junius, ad vadum jordanis, at the passage of Jordan, for so the word begn●ber signifieth, that is, not far from Jordan: for as Mercerus well noteth, and Luther, beth signifieth cis, on this side, man, trans, beyond, or on the other side. Hierome also giveth witness hereunto, that this field of thistles was about three stones cast from Jericho, two miles from Jordan, called Betagla, that is, the maze or circle, because there the Egyptians went about circle wise, when they mourned for jacob. Now Jericho is on the West side of Jordan, not beyond. Hierome saith, it was trans jordanem, beyond Jordan in respect of some other place, as France, which the Romans call Transalpina, beyond the Alps, is to them in France, Cisalpina on this side the Alps, Mercer. QUEST. VIII. Why they mourned in Atad, before the place of burial. Vers. 10. THere he mourned for his father seven days. 1. This mourning then of joseph and the Egyptians in this place, was not for the great slaughter of the Israelites, which afterward fell out in that place, when the Lord sent a fire amongst them for their murmuring, as Histor. scholasti. noteth: for neither was that fire sent forth in this place, which is mentioned, Numb. 11. or Numb. 16. and the text saith directly, that they mourned for jacob. 2. Whereupon of their mourning it was called Abel, which signifieth mourning, not a plain which is so called, because it mourneth for barrenness, as Ramban thinketh, and Mercerus following him. 3. They mourned before they came to the place of burial, Mercer. not after, as some think, and not for fear lest they should have been interrupted by the Canaanites, if they had deferred this solemnity, till they came to Mambre, as Pererius: but this being a fit place for them to rest their weary cattle, that had gone a long way thorough the solitary and sandy desert, in the mean time they used this solemnity, Muscul. QUEST. IX. How Jacob's sons carried him, and in what order. Vers. 13. HIs sons carried him into the land of Canaan. Hebrews curious observations. The Hebrews here have certain curious observations: 1. That jacob gave charge that his sons only, not his nephews should carry his body, because most of them were borne of Canaanitish women. 2. That Levi should not bear him, whose posterity was afterward to bear the Ark; nor joseph, because he was a governor; but Ephraim and Manasseh should be in their stead. 3. That jacob appointed them their places, three on the East side of the coffin, three on the West, three toward the North, three toward the South: it is like they carried the coffin after a seemly and orderly manner, but whether in this form, it is uncertain, ex Mercer. QUEST. X. By whom the message was sent to joseph, and whether indeed jacob dying, gave any such charge. Vers. 16. THey sent unto joseph, saying, etc. 1. This message was not sent by any of the Egyptians, When and upon what occasion this message was sent to joseph. to whom they would not impart that secret; neither is it like that Dan and Nepthali, the sons of Bilha carried it, because joseph did keep sheep with them, Genes. 37.2. as the Hebrews think: but it is most like, that some of their domestical and trusty servants went with this message in the name of all the brethren, Mercer. 2. Neither did they come in, watching their time, while the message was in delivering, as some think, but they stayed till they knew Joseph's mind by the messenger, Calvin. 3. They use three persuasions to move joseph, vers. 17. because they were brethren, servants of the same God, it was their father's will, jun. 4. Yet all this seemeth to be feigned: for it is like, that jacob would have spoken to joseph himself, if there had been any such matter: and Ramban thinketh, that jacob never knew of his son's offence against joseph: for he himself did forbear to tell his father, because he had remitted it, and his sons would not accuse themselves, Calvin. Mercer. 5. The cause of their suspicion, was not (as the Hebrews imagine,) because joseph being in the land of Canaan went to see the pit, into the which he was let down, and there gave thanks, whereby they thought his mind was altered toward them; but their own timorous heart misgiveth them, and they measured joseph by themselves, thinking that he had but dissembled his malice toward them hitherto for fear of their father, as Esau purposed to do toward jacob, while Isaac lived, Mercer. 6. joseph wept for grief, Joseph. lib. 2. antiquit. that without cause they so hardly conceived of him. 7. josephus is here deceived, that Joseph's brethren refused to return into Egypt with him, but that he gently entreated them: for all this was done after that they were returned. QUEST. XI. In what sense joseph saith, am I God. Vers. 19 AM I in God's stead? etc. 1. Some do read, Am not I under God? and make this sense: if God be ready to forgive, much more I 2. Some, I do fear God, or I am Gods, S.C. therefore I will not seek to revenge. 3. But the best reading is, Am I in God's stead? with an interrogation, not without, as Cajetan readeth, I am in God's stead, that is, I follow Gods will and sentence, I look not to your evil intent: the word thacath, signifieth both pro, for, and sometime it is a note of subjection, but here it is taken in the first sense. 4. The meaning then of these words. Am I God, is not, 1. either, that they should ask God forgiveness, and not him: 2. or that he committed his revenge to God, for he thought of no revenge: 3. or that he would not have them to worship him as God, for he had diverse times before received that reverence at their hands: 4. neither doth he by this means excuse their fault, because he referreth all to Gods will. 5. But the meaning is, that seeing God had turned their evil counsel against him, to his good, and theirs, and of many beside, he would not for his part be the man that should turn it to revenge, Calvin. Mercer. and so the Latin Interpreter doth hit the sense, though not the words, can I resist Gods will? jacob after the same manner said to Rachel, (that said, give me children,) am I God? Gen. 30.2. that is, it is not in my power to give thee children: so here joseph saith, am I God? it is not in my power to hurt you, whom the Lord intendeth by this means to bless, jun. QUEST. XII. The computation of Joseph's age. Vers. 22. IOseph lived an hundred and ten years. 1. Thus God recompensed Joseph's short affliction, which endured 13. years from the 17. year (not from the 16. as Pererius saith, following the corrupt Latin text) of his age, to the 30. when he stood before Pharaoh, with a long time of prosperity, for the space of 80. years, that is, from the 30. year, to the 110. years, for so long he lived. 2. Yet attained not joseph to the years of his father, which were 147. and some of his brethren overlived him as Levi, who lived 137. years, Exod. 6.16. nhether joseph died first of all his brethren, as Pererius thinketh, it is uncertain: the great affliction and hard imprisonment in his youth, the cares and troubles of the government and administration of the kingdom, might be some reason of the shortening of his days, Perer. 3. This than was the age of joseph, he was 17. years old when he was sold into Egypt, Gen. 37.2. at 30. years he stood before Pharaoh, Gen. 41.46. he was 49. years old when jacob came into Egypt; for the seven years of plenty were then past, and two of famine, Gen. 45.6. at Jacob's death, who lived 17. years in Egypt, Gen. 47.28. he was 56. years old; and 54. years he lived after, which make 110. in all. How long Joseph died before Moses was borne▪ 4. By this age of joseph it may appear, how long he died before Moses was borne, namely 64. years, and 144. years before the departure of Israel out of Egypt: as may be thus gathered: from the promise made to Abraham, to the going out of Israel, are 430. years, Exod. 12.40. Galat. 3.17. of this time 215. years were run, when jacob came down to Egypt: for Abraham was 75. years old, when the promise was first made, Gen. 12.4. Isaac was borne when Abraham was 100 years old, Gen. 17.17. Isaac at 60. had Esau and jacob borne, Gen. 25.26. jacob at 130. came down to Egypt, Gen. 48.9. these years put together, 25. of Abraham's age, 60. of isaack's, 130. of Jacob's, make 215. exactly: there remaineth then the other half of 215. of the which time joseph lived 71. years; for he was 49. when jacob came down to Egypt, and lived 110. years, there remaineth then, 144. years: take from this 80. years, for so old was Moses, when Israel went out of Egypt, and the remnant is 64. from Joseph's death to Moses birth. 5. Here appeareth Tostatus error, that would have 66. years from the death of joseph till Moses: and 146. from thence to Israel's departure, wherein he faileth in 2. years. justinus the historiographer, detected of sundry untruths. But justinus the historiographer is in a greater error, who would have Moses to be Joseph's son, lib. 36. and in the same place, he hath other untruths; as that joseph was his father's youngest son, that his brethren sold him for the excellency of his wit, whereas they did it of malice; that he got his skill of interpreting dreams by art magic: whereas the Magicians and wisemen of Egypt could not do it: but he by the spirit of God was enabled thereunto, ex Perer. QUEST. XIII. How many generations joseph saw of Ephraim. Vers. 23. IOseph saw Ephraim's children to the third generation. 1. Thus most do read, that joseph only saw Ephraim's children's children's children, in the third descent from Ephraim's pro●epotes, his grand-nephewes: which were ab●epotes to joseph, nephews in the fourth degree: but of Manasseh, he saw only his children's children: so that Manasseh was only a grandfather, Ephraim a great grandfather, while joseph lived: so that Ephraim was forwarder in his posterity, than Manasseh by one descent. 2. But I rather think that joseph saw Ephraim's children in the fourth generation from Ephraim, in the fifth from himself. 1. Because they are called, in the original, the sons of the third, namely from Ephraim: the sons of the third are in the fourth generation: and so junius translateth well abnepotes, that is, nephews in the fourth descent. 2. Because we find that Ephraim though younger than Manasseh, exceeded him by two descents: for josuah was the seventh from Ephraim, who was the son of Nun, the son of Elishama, of Ammihud, of Hadan, of Shutelah, of Ephraim▪ 1 Chron. 7.26, 27. But Zelophehad, who lived with josua, and died in the wilderness, of Hepher, of Gilead, of Machir, of Manasseh, was but the fifth from Manasseh, Numb. 29.1. Therefore when joseph saw the sons of Machir, of Manasseh, in the second degree from Manasseh, he might see Elishama in the fourth descent from Ephraim: and thus Jacob's prophecy more fully took effect even in Jacob's time, that Ephraim should be greater in number than Manasseh. QUEST. XIV. The meaning of this phrase to be brought up upon the knee. Vers. 23. WEre brought up on Joseph's knees. The Scripture useth three phrases of this kind: 1. As to come from between the feet, which is taken for education and bringing up, Gen●s. 49.10. though sometime it be specially applied to the birth of women, Deuter. 28.57. 2. They are said, to bear upon his knees, that is, to receive the children newly borne, and to lay hand on them, which properly belongeth to women; as Rachel saith, when she gave Bilha her maid to jacob, She shall bear upon my knees, Gen. 30.3. 3. The children are said to be brought up upon the father's knees, because they with joy embrace their babes, and dandle them on their knees, Mercer. junius. QUEST. XV. Why joseph would not presently be buried in Canaan. Vers. 25. IOseph took an oath of the children of Israel. 1. The Latin readeth only, he took an oath of them: but the Hebrews well note, that it is said, of the children of Israel, because not only the patriarchs in person, but all their posterity afterwards did take themselves bound to this oath, and afterwards performed it. 2. joseph did not presently charge them to bury him in Canaan, but at their departure, for these reasons: 1. Because he would not prevent the time which God appointed, for he knew, that God would visit them and deliver them, Mercer. 2. He did it to show his faith, as the Apostle showeth, that this motion proceeded of faith, Hebr. 11.22. and that seeing they were to endure great affliction, which joseph did foresee, and therefore he saith, God would visit them, he by this means would have them confirmed in the hope and expectation of their deliverance. 3. He knew that the Egyptians would not suffer his body to be removed, Perer. 4. And this would be an occasion, that the Egyptians should have joseph in remembrance, leaving his monument among them, and deal the better with his nation, Mercer. QUEST. XVI. Why joseph was buried in Secheni. Vers. 25. YE shall carry my bones hence. 1. This was accordingly performed by Moses, when the Israelites came out of Egypt, Exod. 13.19. 2. Besides, it is evident also out of the Scripture, that joseph was buried in Sechem, not because joseph was there sold into Egypt, as some Hebrews think, for that done in Dothan, not in Sechem, Genes. 37.17. neither as Rab. Solomon thinketh, because jacob gave Sechem to joseph, to that end to be a place of burial, or for that joseph gave charge to his brethren▪ there to bury him, Mercer. for no such thing is mentioned in the story. But I rather think that the Israelites in their discretion did there bury him, because that place was given him in special words by jacob, and because it fell out to be in the inheritance of his sons: for which cause also they buried josua in his inheritance in mount Ephraim, josua 24.30, 32. QUEST. XVII. Whether the rest of the patriarchs were buried in Sechem. NOw whereas a question may be moved whether the Israelites removed the bones of the rest of the patriarchs, when they came out of Egypt. 1. It is not like, that the patriarchs as they died in Egypt were removed to Hebron, where jacob was buried, as josephus thinketh, libr. 2. antiqui●at. cap. 4. for this had been a great trouble to make so many several journeys: and seeing Joseph's bones were kept in Egypt, there was no reason to remove the rest. 2. Much more unlike it is (as some think,) that they were translated to Sechem as they died: for joseph was the first that was there buried. 3. And that they were translated from Sechem by the sons of Hemor, as some expound that place, Act. 7.16. it is not probable: for the Israelites after their return would not have suffered any other to meddle with their father's bones: and before they returned, they would rather have buried them in Hebron, than in Sechem. 4. Wherefore it is most likely, that the patriarchs bones were carried out of Egypt together with Joseph's bones, and there all buried together, as Stephen showeth, Act. 7.16. Perer. Consent. And seeing mention is made of that place, Act. 7.16. where it is said, That jacob and the fathers were removed to Sichem, and put in the sepulchre, which Abraham bought of the sons of Hemor of Sichem: which place hath moved much question: I will add somewhat here of this matter, to that which is before handled, qu. 13. in Gen. 23. QUEST. XVIII. How Abraham is said, Act. 7.19. to have bought the sepulchre of the sons of Hemor, whereas he indeed bought it of Ephron. 1. THere I refused their opinion, that think Stephen might fail in memory, and name Abraham for jacob. 2. Theirs also I rejected, which think that Zophar Ephraim's father, of whom Abraham bought the ground, was also called Hemor: whereunto Pererius subscribeth. 3. Neither do I consent to Cajetan, which thinketh that the patriarchs were removed from Sichem, to the sepulchre which Abraham bought, by the sons of Hemor, and so refer the last words, of the sons of Hemor, not to the verb, òné sato, bought, but to the word, ètethésan, put: but this is not likely, that the Sichemites had any thing to do with their bones. 4. Nor yet can I altogether approve Beza his conjecture, that thinketh, by the negligence of the scribes, Abraham to be put into the text for jacob: the reasons why I refused these four conjectures, I have set down in that place, whither I refer the Reader. 5. The Syrian Translater readeth in the singular metetéthe, he was translated, and etéthe, was put, and so understandeth it only of jacob▪ that he was removed to Sichem, and from thence by the Sichemites carried to Hebron. But the Scripture overthroweth this conjecture, which testifieth, that his sons buried him in Abraham's place of sepulture, which he bought of Ephron, Gen. 50.13. beside, the original copy in the Greek readeth in the plural, not in the singular. 6. I resolved in that place upon the exposition of histor. scholastic. from the which junius seemeth not much to differ: histor. scholastic. transporteth the words thus: And were translated to Sichem, bought of the sons of Hemor, and from thence put in the sepulchre, which Abraham bought for money: but this transposing may seem very hard: therefore junius transposeth not the words, but thinketh the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be supplied: that where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the sons, he would have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. beside that of the sons of Hemor, that is, bought of them: and would have this to be the meaning, that jacob and the Patriarches were buried part of them in Abraham's sepulchre, part in Sechem▪ which jacob bought. To this interpretation, that Stephen here abridgeth two histories, of Abraham's and Jacob's purchase, I gave liking before, as the best of all the rest propounded. 7. But since I have considered of another way to reconcile this place, which doth satisfy myself best: and this it is, that by Abraham here is not understood the posterity of Abraham, as Ge●evens. upon that place, for that were an unproper kind of speaking: but I rather think, according to the manner of the Hebrew tongue, wherein Stephen then spoke, that there is here an eclipsis of a word of cognation, as of son, nephew, or such like: for it is usual in the Scriptures to eclipse such terms and names of kindred: as 2 Sam. 21.8. He took the five sons of Michal, that is, of the sister of Michal: for Michal had no children: and v. 19 of that chapter: Elbanah slew Goliath the Git●ite, that is, the brother of Goliath Lahmi, 1 Chron. 20.5. where the word brother is eclipsed: so also in this place Hemor of Sichem, where, not the word son, as the common English translations read it, but father, as Beza, or prince, as junius must be supplied: as Luk. 24.10. we read Marie of james, that is, the mother of james, Mark. 15.40. So here in this place, to supply the son of Abraham, may as well be admitted, as to supply sister, or brother in the place before recited, 2 Sam. 21.8, 19 I leave now the Reader to take his choice. Thus the meaning of Stephen is plain; that the patriarchs were all buried in Sichem: and so Hierome testifieth, that in his time their monuments and sepulchres were there to be seen, epitaph. Paul. and whereas josephus lib. 2. antiquit. c. 4. saith, they were buried in Hebron: both may be true, that they were first translated to Sichem then to Hebron: but not by the Sichemites, nor yet immediately removed thither out of Egypt: But I rather with Beza for this matter, admit Hieromes report than josephus. QUEST. XIX. Whether jacob made his purchase with ●●ney, or with lambs. BUt whereas it may be objected against this interpretation, which understandeth this place of Jacob's purchase: that he bought it not for money, but for an hundred lambs, Genes. 33.19. 1. I neither think with Eugubi●●s, that Hierome, reading lambs, was deceived by the Septuagints translation, who at the first as he thinketh, did read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, money, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lambs: for the Chalde Interpreter also readeth, lambs. 2. Neither with R. Achibac, whom Oleaster followeth, do I think the word ch●s●t●▪ to be ●●●rowed of the Arabians, who so call their money. 3. Nor yet, was the money, so called chesita, a lamb, as the Basilian penny is called c●rvus▪ a raven, as Lipp●man. 4. But I rather approve junius conjecture that it was a piece of money stamped with the print of a lamb: and so it is taken for a piece of coin, 〈◊〉 2.11. where it is said, that every one of jobs friends gave him a piece of money, and an ear-ring of gold: it had been no great gift, to bestow upon him a lamb, and the other gift which is joined with it being of gold, doth rather show, that it was money: wherefore Stephen in this place doth interpret the other, that this purchase was made with that kind of money, rather than with lambs. QUEST. XX. Of the putting of Joseph's bones in a chest. Hebrews fables. Vers. 26. THey put him in a chest. 1. I omit here the Hebrews fables, how that when they could not find Joseph's tomb, to bring it out of Egypt, a sheep spoke unto them, and showed where it was: whereupon they led the sheep with them in the wilderness, and therefore say they, it is said in the Psalm, Thou didst lead thy people like sheep, by the hand of Moses and Aaron. 2. The like fable is reported by the Author of histor. scholastic. that when Nilus had overflown the place where Joseph's tomb was, Moses cast a certain thin plate of gold into the water, wherein he writ the name jehovah: which floating upon the waters, stood still where Joseph's chest was, which they took up, and carried with them out of Egypt: and he fableth further, that Joseph's bones did prophesy of their difficult and hard journey. This fable is worthy no better credit th●n the other: though Perer. give not the like censure of it. 3. Whereas in Ecclesiasticus, cap. 49.19. it is said, as the vulgar Latin translateth, Joseph's bones prophesied after his death: which Pererius understandeth, of the accomplishment of Joseph's prophecy at his death, that God would visit his people: the words in the original are, the bones of joseph èpeskép●, were visited of God, and so the interlineary translation readeth. 4. Cajetanus thinketh, that Joseph's bones were laid up in a marble coffin: but it is more like to have been made of wood▪ as fittest for carriage. The Hebrews also think, that the Israelites carried but two Arkes in the wilderness: the Ark of the Testament, and Joseph's ark or chest. But besides that, this is great presumption and boldness in them, to match God's Ark and Joseph's coffin together: it is probable, that the rest of the Patriarches bones were carried out of Egypt, at the return of the Israelites, and that they were buried in Sechem together with Joseph's: for when else should they have been convoyed thither? not before they came out of Egypt, for than they would have laid them in Hebron, where jacob was buried, rather than in Sechem: and after they could not, How Stephen might know that the rest of the patriarchs were buried in Sechem. when they were departed out of Egypt: And though mention be made only by Moses, of the burying of joseph in Sechem, because he was the more honourable person, and to show how carefully they discharged the oath made to joseph, yet we doubt not, but that according to Stephen's report, the rest of the Patriarches were translated thither: which thing Stephen might know, either by undoubted tradition, or some authentic books now perished; as Paul learned, that the names of the Magicians in Egypt, that resisted Moses, were called jambes and Jambres, 2 Tim. 3.8. 4. Places of Doctrine. 1. Doct. Righteous m●n apt to shed tears. Vers. 1. IOseph wept. This is now the sixth time that joseph is said to weep, Genes. 42.24. Genes. 43.30. Gen. 45.2. Gen. 46.29. and twice in this chapter, vers. 15.18. By this the Stoikes are confuted, who would have a wise man without compassion or affection, Muscul. Also we see that good men in Scripture were apt to shed tears, as joseph, and David, who often in the Psalms maketh mention of his tears: such were the holy Apostles S. Paul, Act. 20.19 and S. Peter, Matth. 27.57. 2. Doct. God turneth evil actions into good. Vers. 2. WHen ye thought evil against me, God disposed it to good. Herein appeareth the mighty power of God, who is able to turn evil unto good: not that he either winketh at men's evil actions, and letteth them alone, Calv. neither is he the author, approver, worker, or provoker to evil, Mercer. but he overruleth, even the actions of wicked men, and ordereth and disposeth them to what end it pleaseth him: as judas conspiracy against Christ, did serve to execute and bring to pass the determinate counsel of God, Act. 2.23. yet are not the workers of evil thereby any thing excusable▪ because Gods will taketh place: the good that cometh of an evil action, as here the preservation of the Church by Joseph's captivity, proceedeth from the goodness of God, not from any such intendment in the instrument, Pererius. Therefore Beetius saith well, Sola divina vis est, cui ●a●a quoque bona sunt, etc. God only can turn evil into good, by using evil to bring forth a good effect. 3. Doct. To love our enemies. Vers. 21. Fear not, I will nourish you. Thus we are taught by joseph to love our enemies, to do good to them that hate us: according to the doctrine of our Saviour, 〈◊〉. 44. For so joseph was a foster-father unto them, that would have starved him in the pit, Muscul. 5. Places of Confutation. 1. Confut. Against Masses and Trent●li for the dead. Vers. 3. THe Egyptians bewailed him 70. days. Petrus Comest●r divideth this number into 40 days, and 30. days: the first was the time of the Egyptians mourning, the other of the Hebrews: whereupon he groundeth the superstitious use of the Christians in mourning, and saying Masses 30. days for the dead, cap. 114. histor. scholastic. in Genes. Contra. 1. The text saith, that the Egyptians, not the Hebrews, mourned these 70. days: and that use taken up afterward by the Hebrews, was borrowed from the Egyptians: for the stint of mourning used among the faithful was but for seven days: so long mourned joseph, ver. 10. 2. Though the Hebrews mourn 30. days, yet did they not pray for their souls, or offer any sacrifice for them, nor yet do any penance for the dead: which seemeth to be directly forbidden, that they should not cut their hair, or their beard, or make any print in their flesh for the dead, Levit. 19.28. as though the dead were profited by any such afflicting of themselves. 2. Confut. Against the superstitious choice of the place of burial. Vers. 13. THey buried him in the cave of the field, etc. Thus was it the use among the Hebrews to bury their dead without the Cities, as we may read, Luk. 7.12. where our Saviour did meet the people at the gate of the City, carrying a young man to be buried: This custom of a long time was retained among the Gentiles: as among the Athenians, who would by no means grant to Servius Sulpitius a place of burial within the City, Cicer. epist. famil. lib. 4. Plato also prescribeth, that the dead should be buried in the fields, and such as were barren and good for nothing else, lib. 2. the legib. It was also forbidden by the Roman Jews: Hominem mortuum in urbe ne sepelite; Bury not a dead man in the City. The Christians were the first, which buried the dead in their Churches; not as Tostatus, which, first buried them within their Cities or houses, as Pererius therein confuting him, showeth out of Diodorus, that it was the manner of the Egyptians, to keep their dead in coffins at home, placing them upright, and to give their bodies as pledges to their creditors, Diodor. lib. 2. cap. 11. and out of Herodotus, how the Egyptians do enclose their dead in vessels of glass, in their houses, and make pictures of them, Herod. lib. 3. But this use to bury the dead in Churches and near unto them, for more holiness of the place, was first taken up by superstitious Christians: which respect of the place, if it be only civilly used, we condemn not: as Lycurgus ordained, that the dead should be buried near unto the Temples, that others passing by, might be stirred up by the sight of their monuments to imitate their virtues, Plutar. in Lycurg. But to place the dead in Church, or Churchyard, to be helped by the prayers of the living, as Tostatus and Pererius, is a superstitious device of fantastical men, without any warrant of Scripture; for if they died in the Lord, they rest from their labours, and their works follow them, Revel. 14.13. If otherwise, they are in the place of torment, from whence is no return, Luk. 16.26. and our prayers can do them no good. 3. Confut. Against traditions and visions. Vers. 25. GOd will surely visit you. joseph though he had received no vision or revelation from God concerning this, yet he did verily believe the word and promise of God, which he had heard of jacob; which showeth their error, that as not contented with the Scriptures, seek other helps, as the Papists by their blind traditions, the Anabaptists by their fantastical visions, Calvin. But we are taught that the Scriptures are sufficient to lead us into all truth, and that they which do teach otherwise, though an Angel from heaven, are to be held as accursed, Galath. 1.8. 4. Confut. Against prayer for the dead. Vers. 25. YE shall carry my bones hence. The patriarchs jacob and joseph desired to be buried in the Land of promise: 1. Because that was the place which the Lord did choose for his people to dwell in. 2. They did hereby testify their faith in God's promises, that he would bring their seed thither. 3. They desired to be buried with their fathers, as having the same hope of the resurrection. 4. They foresaw by the spirit of prophecy, that the Messiah should be borne there. 5. But this was no cause, Bellar. de purgato. lib. 1. c. 2. as Bellarmine imagineth, that they might receive benefit by the prayers and sacrifices of the dead. 1. For at this time, and 200. years after Jacob's death, there was no worship of God nor public prayer professed in Canaan, till the Israelites returned out of Egypt. 2. And if prayer were available for the dead, it might profit them which were buried in Egypt far off, as well as near hand. 3. No example can be produced out of the Canonical Scriptures of the old Testament, that ever any prayed for the dead. 5. Confut. Against the carrying about of relics. Vers. 26. THey put him in a chest in Egypt. joseph was laid up in a coffin, and there kept: they did not rake in his ashes, and take out his bones, and carry them about to work miracles, as they serve the bodies of Saints in the popish Church, if they be their bodies: Pliny maketh mention of Pyrrhus, that his great toe on the right foot could not be burned with his body, and that it gave help being touched, to those which had the swelling of the spleen, whereupon it was laid up in the Temple, Plin. l. 7. This whether it were an imposture of Satan, or one of Pliny's fables, I cannot say: many like tales are current among the Romanists. But josias practised the contrary, who would not suffer the bones of the Prophet of judah to be removed, that prophesied of him by name, 2 King. 23.17. 6. Places of moral observation. 1. Mo●. To mourn moderately for the dead. Vers. 3. THe Egyptians bewailed him 70. days. But joseph only mourned for his father seven days, vers. 10. wherein appeareth the difference between the mourning of the faithful, which have hope, and of infidels, which have no hope of the resurrection: the one is moderate, the other excessive: So the Apostle teacheth, that we should not mourn for the dead, as those that have no hope, 1 Thess. 4.13. but with sobriety and in measure. 2. Mor. Unity of religion the bond of peace. Vers. 17. FOrgive the trespass of the servants of thy Father's God: there is nothing which ought more to persuade men to unity, than that they worship one and the same God: as S. Paul exhorteth▪ to keep the unity of the spirit in the bond of peace, for there is one Lord, one faith, one baptism, Ephes. 3.4, 5. Therefore Christians do much forget themselves, in dishonouring their holy profession with unbrotherly strife and contention. 3. Mor. Oaths must be religiously kept. Vers. 6. Go and bury thy father, as he made thee to swear. Even Pharaoh an Heathen prince made conscience of an oath, and therefore condescended to Joseph's request. This example shall condemn many Christians, that are careless to perform their oaths, Calvin. whereas the Scripture teacheth, that a man should keep his oath, though he swear to his own hindrance, Psal. 15.4. 4. Mor. A guilty conscience always fearful. Vers. 15. IT may be that joseph will hate us: Joseph's brethren, now after 40. years, call to mind the trespass committed against joseph, Mercer. such is the nature of a guilty conscience; upon every occasion it is apt to be revived and stirred: as the Lord said to Cain: If thou dost not well, sin lieth at the door, Gen. 4.7. of such Moses saith, the sound of a leaf shaken shall chase them, Levit. 26.36. Therefore when any hath sinned, let him seek sound to heal the wound of his conscience, that it do not grieve him afterward. 5. Mor. Perfect reconciliation doth good for evil. Vers. 21. Fear not, I will nourish you, etc. joseph here showeth his unfeigned reconciliation, in that he doth not only forgive his brethren, but also doth them good: Many now adays think they are perfectly reconciled, if they do not recompense evil, though they will not extend their hand to do good to them, who were before their enemies. But our Saviour's doctrine is otherwise, that we should do good to those that hate us, Matth. 5. vers. 44. 6. Mor. To renounce the world, and the vanities thereof. Vers. 22. IOseph dwelled in Egypt, he and his father's house. The Latin readeth, with his father's house: it is like, that joseph did join himself in society of religion with his father's house, yet executing his place of government still: wherein he showed, that he regarded not the honours and pleasures of the Court, in respect of the fellowship with God's Church: So the Apostle saith of Moses, that he chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season, Heb. 11.25. by these examples we are taught to renounce this world, not to be entangled with the vanities thereof, but to press forward in desire to our heavenly Canaan. Here then is an end of this book: which the Jews make such account of, that they have numbered the very letters, which make 4395. But as they dwell in the letter, so we should take delight in the spiritual sense and godly edifying. Thus have I by God's gracious assistance finished this laboursome and painful work: most humbly beseeching God, to make me able to go forward in this course, if he shall see it to be to his glory, and the good of his Church: to whom I give all hearty thanks, who hath thus far holpen and assisted me: and so I conclude with that saying in the Revelation; Praise, honour, and glory, be unto him that sitteth upon the throne, and unto the lamb for ever, Revel. 5.13. FINIS. Hexapla in Exodum, That is, A SIXFOLD COMMENTARY UPON The second Book of MOSES called EXODUS: Wherein according to the Method propounded in Hexapla upon Genesis, these six things are observed in every Chapter: 1. The argument and method. 2. The diverse readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Moral common places applied. Wherein in the diverse readings these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latin. 4. Pagnine. 5. Montanus. 6. junius. 7. Vatablus. 8. The great English Bible. 9 The Geneva edition. 10. And the Hebrew original maketh the tenth. And in the same there are well nigh two thousand Theological questions handled: and above forty Authors old and new, writing upon this book, abridged. Divided into two parts or Tomes: The first containing the deliverance of the Israelites, with their preservation: The other, the constitution and settling of their State by wholesome laws. By ANDREW WILLET, Professor of Divinity. The first Part or Tom. PSAL. 77.20. Thou didst lead thy people like sheep by the hand of Moses and Aaron. VERITAS ❀ FILIA ❀ TEMPORIS printer's or publisher's device LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and JONAH MAN. 1633. TO THE MOST CHRISTIAN RIGHT NOBLE, MOST EXCELLENT AND mighty Prince, JAMES by the grace of God King of Great Britain, France and Ireland, Defender of the true Christian Faith. ANtipater King of Macedonia (most gracious Sovereign) when one presented unto him a book treating of happiness, is said to have rejected it with this answer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Stoba●, ser. ●●. I am not at leisure. To whom the presenter replied; Be not King, if thou hast no leisure. Your Majesty with better reason might be excused by want of leisure, if such kind of presents were neglected; both because your Highness' affairs of the Kingdom are greater, and such gifts are now exhibited oftener. But that reply was rash and audacious: for he so much the more is worthy the name of a King, who intending more weighty business, cannot attend smaller matters: yet seeing Princes are as Gods in earth, and this is God's glory, Psal. 113.5. who dwelling on high abaseth himself to behold things in heaven and earth; may it please your Majesty to descend a little from your Throne of honour, and to vouchsafe to take knowledge of this gift, which is now offered. I here present to your sacred view the history of Moses birth, education, acts, and exploits: whose faithfulness in God's house, courage against God's enemies, clemency and piety toward his people, and other excellent virtues, as they are mirors for Princes, and well expressed in your Majesty's acts: So in nothing more lively doth your Highness, our Moses, resemble this ancient and worthy Moses, than in the manifold preservation of your life and state, even from your cradle and infancy unto this present. Moses being a child should have been destroyed; after he was Governor of Israel, diverse times did they assault him, murmur and conspire against him: So your Majesty's infancy hath been assaulted, and since your royal person endangered by many unnatural conspiracies: but now of late most of all in that barbarous and devilish treachery, intended against your princely person, and the honourable state of this land, assembled in Parliament. No age before us, or now present, nor country ever brought forth the like monster, such an unnatural and wicked conspiracy, for device so subtle, in working so secret, in execution so mischievous, or that came nearer to the designed period, not taking effect. The greater was the danger, the more glorious the deliverance; the more devilish the invention, the more gracious the divine prevention; the more close the contriver, the more honourable the finder out. And herein as God is to have the chief glory, being the author of this counsel, and the only revealer of secrets: so your Highness is to be honoured, as the instrument, whose cogitation the Lord directed as a light to search out the mystery of darkness, and as a cunning Pilot to guide the ship beside the rocks and sands. Prov. 20.8. Now is fulfilled that saying of the Wiseman: A King that sitteth in the throne of judgement, chaseth away all evil with his eyes. It was David, not the sons of Zerviah, joab and Abishai his Counsellors, that found out, by consulting with God, ● Sam. ●3. 11. the treachery of the men of Keilah, intended against him. And Pharaoh himself had the instinct by dream to foresee the calamity of Egypt, by the future famine. And the King of Nineveh gave the advice how to prevent the destruction of the City by repentance. Ambros. in obitum Valentin. Like as Ambrose doth celebrate the memory of the Emperor Valentinian, who sitting in his Consistory, assisted with his Nobles, when they all gave counsel, to restore unto the Romans their Idol Temples: Solus velut Daniel, excitato in se Dei spiritu, Gentilibus obviabat: He only as another Daniel, the spirit of God moving him, resisted the Gentiles request. The Seraphims in Isaiah (which Hierome was taught by an Hebrew rabbin to understand of the Kings and state of judea) had six wings, with two they covered their face, with two their feet, and with two they did fly: so while the face of the men of State was as it were blinded, and the feet and inferior parts had their counsel darkened, thanks be to God, that your Majesty's wings of judgement were not pinioned, but did fly aloft with the Eagle▪ to espy what was working below. And so, as he well saith: Necesse erat, Ambros. ser. 40. ut qui potentior cunctis fuerat, prudentior fieret universis: It was fit, that he which was beyond all in power, should exceed the rest in prudence. But now may it please your Majesty, to the glory of God, and for eternal memory to be transmitted to posterity, to give me leave in few words to describe this work of darkness, and to bring it to the light, whereby this Cockatrice brood, consulting with infernal spirits in the earth, thought at once to have undermined and subverted both the Civil and Ecclesiastical State of this land. judg. 9 Wicked Abimelech slew upon one stone seventy of Gedeons' sons, yet jotham escaped: but here none within danger could have been delivered. judg. 1. Adonibezeks cruelty is noted, that cut off the thumbs of hand and feet of seventy Kings: but in this mischievous plot, both the heads and hands of many honourable persons should have been miserably rend from their bodies. 1 Sam. 21.18. Cruel Saul in one day commanded fourscore and five Priests to be murdered, yet Abiathar the son of the high Priest was delivered: but in this bloody exploit all our Reverend Fathers were appointed to the slaughter. 2 King. 11. Ambitious Athaliah destroyed all the King's seed, yet joash the King's son was preserved: but here no not the heir of the Crown should have been spared. Savage Caligula was not more barbarous, ●ene●. 2. de i●a. who wished that all the Senators of Rome had but one neck, that he might smite it off at a blow: Nor yet Hannibal, who when he saw a pit filled with humane blood, cried out: O formosum spectaculum: O goodly sight! Or Valesus Proconsul of Asia under Augustus Caesar, who having put to death three hundred men, walked and vaunted himself among the dead bodies, saying; O rem regiam: O Kingly act! Syl●a was not so bloody, who commanded seven thousand Citizens to be killed, whose cry was heard to the Senate house, where Sylla with the Senators was assembled; for he did forbear the Senate house: nor that King of Persia, which commanded the people of Syria to have their ●oses cut off: or ireful Cambyses, who in his expedition against the Aethiopians, caused every tenth man to be tithed out for food, his army being almost famished. But here scarce one man of ten that feared God, and loved the truth, should have been left alive: yea the very infants could not have been exempted from this general massacre: but as Hierom speaketh of the cruelty of the Huns: Hierom. ad Oceanum. Cogerentur mori qui nondum vivere coeperant, & nescientes malum suum, inter hostium manus & ●ela riderent; They should have been forced to die, that yet begun not to live, and not knowing their doom, should have smiled under the bloody hand of the enemy. Blessed be God therefore who hath in his great mercy and love to his Church, disappointed their wicked imaginations: in this snare which they laid for others is their own foot taken: and they are sunk into the pit, that they made for others: the stone which they would have rolled upon us, is fallen upon their own head. Hexamer. lib. ●. cap. 21. And as Ambrose writeth of the Bees: Apes quae non obtempera verint legibus regis, immoriuntur aculei sui vulneri; That they which disobey the order of their King amongst them, die upon their own stings: So that engine, wherewith the Romanists thought to have gored others, hath wounded themselves. judg. 9.19. As they with Abimelech sought to have fired the tower of Sichem, so their own parts have justly felt the fire: and as with Satan, that used the winds to overwhelm the house upon jobs sons, they attempted with a sulphureous spirit to have blown up that honourable house▪ so now most worthily their own members are exposed to the wind and air, and their wicked acts leave a sulphureous smell behind them. This I write not (God is my record) as rejoicing in their confusion, but grieving rather at the cause thereof, pitying their persons, but hating their actions, ut probem me (as he saith) non homines odisse, sed erro●es, To show, that I hate not the men, but their manners. They with Dathan and Abiram are gone down into the pit, Numb. 16. whose mouth they opened to swallow others: as they laboured in the earth to work iniquity, so their names are written in the earth to blot out their memory: they which wickedly imagined to deprive others of burial, with jehoiakim are themselves buried, as an ass is buried, jerem. 22.19. and cast forth without the gates of jerusalem. Now nothing remaineth (most Christian King) but that we give due thanks unto our gracious God, who hath wrought this glorious deliverance. In which action of thanksgiving, the Church of God hath used to perform three duties: 2 Chron. 20. To give solemn praise unto God; to send presents one to another, in sign of joy; Esth. 9.19.22. and to give gifts to the poor. In the first your Majesty hath given us example, who in the same place, where the danger was devised, and deliverance received, publicly with godly jehoshaphat blessed God: and this honourable Parliament, concurring with your Christian Majesty, hath well seconded your princely example, in decreeing an annual commemoration to be kept of that day: no less worthy to be remembered, than the jews feast of Purim, Esther 9.18. when vile Haman had cast lots over them for their destruction: or the feast of the dedication of the Temple, after Antiochus had profaned it: for how can our merciful God be sufficiently praised, 1 Ma●h. 4.59. Io●. 10.22. who discovered the secret counsels of the wicked, undermined the underminers, and he that is a wall of fire about jerusalem, Zach. 2.5. job 28.7. hath quenched their fire? There is a path (as job saith) which no fowl hath known, neither hath the kites eye seen it: yet the Lord hath declared their works, job 34.25. vers. 22. (as Elihu answereth) and he hath turned the night: there is no darkness, nor shadow of death, that the workers of iniquity might be hid therein. The Lord hath so brought to pass, that neither sagitta volitans per diem, the arrow of treachery flying by day; Psal. 91.5. nor negotium ambulans in tenebris, conspiracy walking in the dark, hath come near us: therefore always praised be his name. Concerning sending of presents, a testimony of our joy, that honourable assembly hath with loving hearts presented to your Majesty a subsidiary benevolence, as a token of their duty and thankfulness. And may it please your Majesty also to accept the widow's mite, this poor present, which I in all humbleness and loyalty do offer to your Princely view: thinking it not the least part of my terrene happiness, that as my Synopsis was ready to meet your Majesty at your joyful entrance, so this Hexapla cometh forth (by God's goodness) to congratulate for your prosperous deliverance. The gifts to the poor, are your Princely clemency and bounty to your Majesty's loving subjects; that as the first is extended according to the honourable custom of this nation in the determining of the Parliament, to some kind of offenders: so the other is desired and expected, in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospel, which in many places is very small, and so the number of them to be not impaired but increased, that religion and learning may flourish, the two principal props of this Kingdom, as your Majesty well knoweth, whatsoever some have impiously thought and profanely written to the contrary. God strengthen your Majesty, with all the honourable State, that as our adversaries have digged pits, which hold no water; so our Lawgiver, with the Princes of Israel, Numb. 21.17. may dig wells (of springing water) with their staves, as it is said of Moses; that is, enact such laws whereby the spring of the Gospel may be kept open, and run along to our posterity; but the heads of the bitter Romish waters may be for ever stopped: that all the people of God may use the same joyful acclamations to such godly laws, as the Israelites did to the well; Rise up well, sing ye unto it. As for the rest, I end with the conclusion of barak's song: So let all thine enemies perish, O Lord, judg. 5.31. but they which love him, shall be as the Sun that riseth in his might. Your Majesty's most humble Subject, Andrew Willet. TO THE MOST REVEREND FATHER IN GOD, RICHARD BY THE DIVINE PROVIdence, Archbishop of Canterbury, Primate and Metropolitan of all England, and of his Majesty's most Honourable Privy Counsel. AS concerning laws, so of books (Righr Reverend Father) there are two opinions; some mislike there should be many, as Arcesilaus in Laertius; whose saying was, Quemadmodum ubi multi medici, ibi multi morbi, ita ubi permultae leges, ibi plus vitiorum; Like as where are many Physicians, there are many diseases, so where there are many laws, there are many faults. Some think it not necessary there should be any: as Demonax used to say, Leges prorsus esse inutiles, ut quibus boni non egerent, mali nihilo fierent meliores; That laws were altogether unprofitable, because neither the good stood in need of them, neither were the evil bettered by them. But Chrysostome with a better spirit, approved all good laws, and would have none omitted: In cythera non satis esse in uno tantùm nervo concentum efficere, universos oportet percuti numerosè & decenter; Like as to make music on an harp, to strike upon one string was not sufficient, unless all were played upon in due measure. The like judgement is to be given of books, that as superfluous scribbling might be well spared, so necessary and profitable writing is not to be lightly esteemed. There are then three sorts of men, whom I first desire briefly to satisfy, and then I will in few words declare the contents, order and end of this work. First, some there are, that hold these labours superfluous, and think that this age is given too much to scribbling, and that the world is pestered with too many books. But this is their error, that, because some books are vainly written, do so judge of all: and finding some treatises unnecessary, they imagine the rest to be so. Indeed it cannot be denied, but that there are some writings, which as Aristen compared Logic, are like spider's webs, very curious, but nothing profitable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet he which should contemn all, because he justly condemneth some, were like to an unwise patient, who, because of some unlearned Empirikes, should reject the skilful Physician; as even the Heathen Poets could say, that he, which neglected learning, left the Physician of his soul. In men's diverse writings, the diversity of God's gifts diversely appeareth: There is no eye so quick, but may oversee somewhat, which another may espy: no wit so sharp, but may be more whetted: nor yet any gift so mean, but there may be some use thereof: nor no labourer so simple, but may bring somewhat to further Gods building, as the Apostle saith, Ye may all prophesy one by one, that all may learn, and all may have comfort. Even the greatest Prophet, and best interpreter, 1 Cor. 14.3. may receive some benefit by the meanest Preacher, and expounder. True it is, that in these days, books are counted the vilest merchandise; and the last thing, for the most part, which a man buyeth, is a book; and any thing is thought more necessary, than that which is for the soul. This also is the cause, why rich men are more sued unto, than wise men, and Merchants and Usurer's doors are more frequented than Preachers houses: because, as one being demanded the reason, why wise men went unto rich men, Anthistenes. and not the rich to the wise, answered, Wise men know what is necessary for themselves, so do not the other: Therefore the one seeketh things temporal, as requisite for the body, the other neglecteth wisdom, being necessary for the soul. Now concerning such neglecters of divine studies, and contemners of spiritual labours: Apolog. 2. in Ruffian. I say, as Hierome answered Ruffinus, Mihi & meis juxta Ismenium canens, si aures surdae sunt caeterorum; I will sing unto me and mine, as Antigenidas the Musician said to his scholar Ismenius, if other men's ears be deaf. Another sort there is, that are given to carp at other men's writings, who if they be such as are enemies to the truth; Galath. 4.16. Hieron. ad Rustic. I say with the Apostle, Am I become your enemy, because I speak the truth? Hierom saith, Scio me offensurum quam plu●imes, qui dum mihi iras●untur, suam indicant conscientiam; I know I shall offend many, who while they be angry with me, do bewray their conscience. If they speak against him that defendeth the truth, they show themselves therein enemies to the truth; if they cannot endure error to be discovered, they declare themselves to be in error: In this case therefore, they which are offended, do discover their own conscience to be corrupted. But if the reprehenders of this work, be such as blame other men's diligence, because they themselves are idle, and find fault with that, which they cannot mend, and such as like nothing, 2 Cor. 10.18. but their own; I answer with the Apostle, He that praiseth himself is not allowed, but he whom the Lord praiseth. Now howsoever other are affected toward me, and my poor labours, this mind I will bear toward the sharpest Censurers and their writings: that, as the Apostle said of certain contentious Preachers in his time, Philip. 1.18. That, so Christ be preached, whether under pretence or sincerely, he would therein joy: So I say of such writers, whether they write of emulation, and vain glory, or of sincere affection, so the truth be maintained, I do rejoice therein, and give God thanks for their labours. As Hierom writeth of his friends letters: Si amas, scribe obsecranti, si irasceris, iratus licèt scribe, magnum & hoc desiderii solamen habebo, si amici literas vel indignantis accipiam; Ad Nitiam: If thou lovest me, write at my request, if thou art angry, yet write; it is some comfort unto me, that I may receive the letters, yea of an angry friend. But some do think, that it is in vain for men to write in this age, which so smally considereth of their pains, and that it is labour lost, which findeth not recompense in the world. As though peace were the reward of the pen, and the grace of God depended upon the grace and favour of men: the gifts of God, as they are not bought with money, so neither should they be sold for money. He that serveth the world, let him look for his reward in the world: he that serveth Christ, shall find him a plentiful rewarder. He that said to his Apostles, Great is your reward in heaven, hath a reward in store for those which labour in his name: They which expect either praise or profit in this world, having their desire, do receive their reward, as our Saviour said of the pharisees, that did all of vain ostentation: They have their reward. As for the praise of men, as Hierom saith of the Preacher, Docente te in Ecclesia, non clamor populi, sed gemitus suscitetur, lachrymae auditorum laudes tuae sint; ad Nepotian. When thou teachest in the Church, seek not to raise the crying, but the sighing of the people; let the tears of the hearers be thy praise. As the Preacher must not respect the praise of men, so neither the writer. And concerning other reward of gain or preferment to be expected, Ambrose hath this excellent speech; Propositam pia mens mercedem non appetit, sed pro mercede habet boni facti conscientiam, & justi operis effectum; angustae mentes invitentur promisso, erigantur speratis mercedibus; lib. 1. de Abraham cap. 8. A godly mind coveteth no propounded reward; but counteth the conscience of well doing, and the good effect of the well done work, a reward: let unwilling minds be enticed by promises, and stirred up with hope of rewards. Now it remaineth that I briefly show the argument, order, and matter of this Commentary: wherein I have chiefly propounded unto myself (omitting the ordinary and usual collections) the discussing and solution of such questions as seemed more obscure and difficult: according to that saying of Augustine, Verbi Dei altitudo exercet studium, non denegat intellectum▪ The depth of the word of God, doth exercise meditation and study, it denieth not understanding. And he fitly resembleth the holy writers, the Prophets and Apostles, to the Angels whom Jacob saw ascending and descending: Serm. 79. de verbi Apostolis. Ascendentes sunt, quando perfectis perfecta praedicant; descendentes quando parvulis & imperitis simplicia insinuant: They ascend, when they preach perfect things to the perfect: they descend, when they insinuate plain things to the simple. I have followed the same method in this Commentary upon Exodus, which I did before observe upon Genesis: they that know the one, may also judge of the other. This history of Exodus consisting of two parts, the redemption of the Lords people, and the constitution of them being redeemed▪ by wholesome laws and ordinances; I have accordingly divided into two parts, or tomes: the first whereof handleth the people's deliverance, and preservation, unto the 19 Chapter: The second treateth of their constitution, and settling of their estate by wholesome laws, both Moral, judicial and Ceremonial: which part likewise is distributed into two books, the first containing the promulgation of the foresaid laws, to Chapter 30. the other the execution thereof, thence to the end of the book. Thus have I proceeded in the old Testament hitherto▪ ●ot being yet resolved with myself, whether to take the books of the Hebrew Scriptures in order, which a man's life time would scarce suffice in this manner to go thorough, or to make choice of the more difficult books indifferently out of the old and new Testament: In the handling whereof, we shall see the different gifts of Interpreters, as Hierome well noteth, Multi super Evangelia bene disserunt, sed in explanatione Apostoli impares sui sunt; alii cum in instrumento novo optimè senserint, in Psalmis & veteri Testamento muti sunt. Dialog. 1. advers. Pelagian. Divers do treat well upon the Gospels, but in explaining the Apostle are unlike themselves: others being of sound judgement in the new Testament, are no body in the old. But yet to begin with the old, maketh a good way to understand the new, for the law is a schoolmaster, as the * Galath. 3.19. josephus. Origen. Cyprian. Cyril. Chrysostom. Hierom. Augustine. Gregory. Theodoret. Damascene. Lyranus. Thom. Aquin. Hugo Cardinalis. Isidore. Hugo de S. Vict. Burgensis. Rupertu●. Rabanus. Calvin. Pagnin. junius annot. Arias Mo●ta●. junius Analys. Pelican. Simlerus. Gallasius. Marbachiu●. Pelargus. Borrhaius. Osiander. Ar●tius▪ Zeiglerus. Cajetanus. Lippoman●●. Tostatus. Ferus. Pererius. Vatablus. Oleaster. Piscator. Genevens. Apostle saith, to bring us unto Christ. And as Ambrose elegantly resembleth it, Lex velut inferioris molae saxum, tarda, pigra, otiosa; The law as the neither millstone is heavy, slow, and of small riddance. But yet as the upper millstone, though of greater agility and quicker dispatch, yet cannot grind without the neither, but both together make good meal: so the truth and faith of Christ, as fine flower, is between the old and new Testament minced and divided forth unto us. But this further I must advertise the discreet Reader of, not to take offence, that I have made use in this Commentary, both of Protestant and Popish writers, old and new upon this book (as I have here set them down in the margin) not rejecting the judgement of any that witness for the truth. For as the Apostle allegeth the Heathen Poets, so far as they are witnesses of the truth: so I think a Protestant, by that warrant, may borrow of such Interpreters, which otherwise favour and savour of superstition, where their pen is a minister and handmaid of truth: and whereas S. james saith, Have not the faith of our glorious Lord jesus Christ in respect of persons; they which do refuse the testimony of the truth at any man's hand, in respect of any schism, sect or profession, should seem to be partial in discerning of the truth, against the Apostles rule; wherein Protestant writers are more equal than the Romanists: for they think scorn to use our writers, though of never so excellent parts: as appeareth in Pererius Commentaries, who sorteth out his collections wholly out of men of his own sect (I speak of the new writers) whereas he needed be no more ashamed, to have followed the judgement of Luther, Calvine, Simlerus, junius, and other worthy writers among the Protestants, as we do not refuse the learned observations of Cajetanus, Montanus, Vatablus, with others of their side. I have therefore out of their writings taken the best and left the worst: where they speak the truth, I allege them; where they are found in error, I refute them: herein following Hieroms' precedent, Operis est & studii mei multos legere, ut ex plurimis diversos flores carperem, non tam probaturus omnia, quam, quae bona, electurus. Advers. Vigilant. I profess this to be my study, to gather variety of flowers out of diverse, not to allow all which I find, but to make choice of the best▪ And as Ambrose well saith, Legimus aliqua, ne legantur; legimus, ne ignoremus▪ legimus, non ut teneamus, sed ut repudiemus: Ambros. 〈◊〉. in Luc. Somethings we read, that others should not read them; we read them, not to be ignorant of them; we read them, not to retain them, but to reject them. These my labours, as your Grace was my great incourager first to undertake them, so it is meet that you should with the first reap the fruit of them. And this I wish from my heart, and humbly crave of God, that, all domestical contentions being laid aside, we the Ministers of the Gospel might so spend our time, and employ our pains, that the age present might receive comfort by our Ministry, and posterity profit. And I say with Augustine to Hierome, Quiescamus ab his contentionibus, nostrae vitae salutique parcamus, minus certè assequatur illa, quae inflat, dum non offendatur illa quae aedificat: Let us rest from these contentions, and favour our life and health: let that have less which puffeth up, so that be not offended which edifieth. men's singularity should give place to charity, and opinion of knowledge to peace, and self love to the common good. And so I conclude with that saying of Hierome, Precor itaque ut p●●em, 〈◊〉 nobis reliquit Dominus, habeamus: in b●evi antetribunal ejus, reconciliate se● s●iss●●●●cordiâ, aut praemium recuperabit, aut poenam; ad Castorin●m: I pray therefore, that 〈◊〉 may enjoy that peace, which our Lord left unto us: shortly before his tribunal seat, for concord kept or broken, we shall receive reward or punishment. Your Grace's ready to be commanded in the blessed Lord jesus, Andrew Willet. CERTAIN DIRECTIONS TO THE READER. I Desire thee (courteous Reader) to follow these directions in the reading of this work. In the whole Scripture and every part thereof, there are two things generally to be considered, the sense and understanding, and the use and profit: As the Apostle toucheth both, first speaking to Timothy of the Knowing, that is, the understanding of Scripture, then of the profitable use, 2 Tim. 3.15, 16. The sense of the Scripture is either the literal and single sense, which is seen in the interpretation of the words; or the compound and mixed sense, which consisteth either in showing the coherence of the text, with the other parts going before, and following; or in removing of doubts, difficulties and contradictions. Now the use and profit of Scripture, either concerneth doctrine, in confirming the truth, and confuting error; or manners, in reproving vice, or exhorting to virtue: and thus the Apostle saith, The whole Scripture is profitable to teach, to improve, to correct and instruct in righteousness, 2 Tim. 3.16. According to this distribution, have I observed six points upon every Chapter: three belonging to the sense, the Argument and method showing the coherence, the diverse Readins explaining the literal sense and signification of words, and the explication of questions, which concerneth the removing of doubts: the other three do show the use, in noting the doctrines for confirmation of the truth, or the controversies for the confuting of errors; and then follow the Moral observations, tending either to the destruction of vice, or instruction in righteousness. In the Divers Readins, I. signifieth Junius, V. Vatablus, C. the Chalde Paraphrast, S. the Septuagint, L. the vulgar Latin translation, A. Arias Montanus, P. Pagnine, B. the great Bible, G. the Geneva edition, H. the Hebrew original. And the letters in the margin show the best reading: the star fixed in the margin noteth the diversity of reading in some principal place. These my labours now I commend unto thy favourable acceptation (Christian Reader;) and both thee and them, to the gracious blessing of our glorious Lord jesus Christ: to whom be praise for ever. THE SECOND BOOK OF MOSES CALLED EXODUS. GENERAL OBSERVATIONS out of the whole Book. 1. The sum and argument. AS in the former book Moses showed the original and beginning of th● Church: so in this he declareth the progress and increase thereof. Simler: wherein, both God's faithfulness and truth appeareth in performing his promise made to their fathers, in multiplying their seed wonderfully, and that under the miserable thraldom and bondage of Egypt. Pelican. and the Lords glory and power notably appeared in those mighty signs and wonders, whereby Pharaoh was forced to let Israel go. Vatab. his fatherly and tender care also showed itself, in sparing his people and not utterly destroying them, when they fell into lust, murmuring, and idolatry: still correcting them as a father, by his chastisements to bring them to repentance, yet remembering his ancient love still following them with new benefits. Genevens. and his wonderful providence is manifested in giving them laws to be governed by, and prescribing unto them a most excellent form of worship. junius. And the sum of this book is briefly comprehended in the 105. Psalm, from verse 24. to the end: wherein the Psalmist showeth how it fared with Israel in Egypt before their deliverance: by what means they were delivered, and what the Lord did for them after their deliverance. Ferus. 2. The parts of the book. This book of Exodus hath two parts: 1. The narration and history of the Israelites deliverance and going out of Egyt. A. 2. The constitution and settling of the Church after their deliverance. B. A. In their deliverance are to be considered 1. Such things as went before: as The occasion, which was their grievous oppression in Egypt. chap. 1. The preparation of the instruments of their deliverance: of Moses, chap. 2, 3, 4. and Aaron, chap. 4. with their message to Pharaoh, chap. 5, 6. The means procuring their deliverance, those ten several plagues, which were sent upon Egypt: described from chap. 7. to chap. 12. 2. Their deliverance itself: consisting of their Departure out of Egypt, with the manner thereof, and institution of the Passeover, chap. 12. and their going forward in their journey, c. 13. Their passing thorough the red sea, with the destruction of the Egyptians. chap. 14. Their thanksgiving. chap. 15. ●. In the constitution of the Church is set forth 1. The provision of things necessary for them: as 1. Their food, chap. 16. and water for their thirst. chap. 17. 2. Defence from their enemies, as the Amalekites▪ chap. 17. 3. A politic order set for government, c. 18. 2. The prescription and promulgation of laws. Moral, chap. 20. with the preparation thereunto, chap. 19 Judicial, belonging to the policy of the Commonwealth, chap. 21. to 24. Ceremonial touching The sacred things of the Tabernacle, chap. 25.27.30. The Tabernacle itself. c. 26.27. The Ministers of the holy things, the Priests and Levites, Their institution with their holy garments, chap. 28. Consecration, ch. 29. The workmen and instruments. chap. 30. 3. The execution and practice of their people: partly in Their disobedience to the Moral law, in their apostasy and idolatry, chap. 32. with their reconciliation, chap. 33.34. Their obedience concerning the ceremonials Of the people in bringing stuff to make the Tabernacle and other holy things: chap. 35.36. Of the workmen in making all things according to the pattern. chap. 36. to 39 Moses in approving the work▪ chap. 39 and disposing it, chap. 40. 3. Certain general questions out of the whole book explained. QUEST. I. Concerning the inscription of the book. THis book is called in Hebrew of the first words, velle shemoth, that is, and these are the names: of the greeks, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exodus, of the miraculous going of the Israelites out of Egypt: Simler. The inscription of the books of Scripture is of three sorts: for it is taken either from the persons that wrote them, as the books of Esay, jerem. etc. or whereof they be written, either in general, as the books of joshuah, and of the Judges: or in part, as the books of Samuel: or else from the things entreated of, as the book of Leviticus, Numbers, etc. or of the first words of the book: as Genesis, is called of the Hebrews, beresheth, in the beginning: Leviticus, ve●●kra, and he called, etc. which are the first words of the text▪ and so also is this book named, as is said before: jun. and the reason of it may be this, because where the writer of any book of Scripture left it without name, they of elder time for reverence and religion sake did forbear to give it any title. Simler. QVEST. II. Of the computation of years comprehended in the story of Exodus. COncerning the continuance of time and number of years, which are comprehended in this book, they are found to be 142. as may be thus gathered: From the death of joseph to the birth of Moses are years 60. from the birth of Moses unto the departure of Israel out of Egypt, are years 80. chap. 7.7. from the departure of Israel thence unto the Tabernacle erected, was one year, chap. 40.17. jun. These two latter numbers are certainly gathered out of the Scripture: only the first may be doubted of: which is thus also warranted: all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. years, Exod. 22.40. this time beginneth when Abraham was called out of his country, and 30. years was run at the birth of Isaac: who at 60. begat jacob, Gen. 25.26. who at an 130. went down into Egypt unto joseph, Gen. 47.9. who being then 39 years old, and dying at an 110. Gen. 50.26. lived after that years 71. then put hereunto 80. years of Moses age: all maketh (joining the sums of 30.60.130.71.80. together) years' 371: there remaineth then the sum of 59 years, or 60. to make up the whole sum of 430. years. QUEST. III. Whether Moses were the writer of this book. NOw that Moses was the penman and writer of this book (the spirit of God being the author, and inspirer thereof, it is diversely evident: 1. for Moses testifieth of himself, that he wrote all the words of the Lord, Exod. 24.4. which are contained in this book. 2. The Scripture so divideth the books of the old Testament, that they were written either by Moses, or some other of the Prophets, Luk. 16.31. 3. Our Saviour alleging a certain place out of this book, doth call it the book of Moses: Mark. 12. 26. Have you not read in the book of Moses? so also Luk. 20.37. And that the dead shall rise again, even Moses showed it beside the bush, when he said, etc. QUEST. IV. Whether Moses judicial laws do now necessarily bind the Civil Magistrate. BUt whereas in this book diverse both moral, ceremonial and Judicial laws are prescribed, whereof the two first there is no question, but that the one doth bind us still, and the other is abrogated: only concerning the Judicials of Moses, it is controverted, whether Christian Magistrates are bound to observe them: which Judicials being of three sorts, either such which are annexed to the Moral law, as the punishment of adultery and murder and disobedience to parents with death, and such like: or such as were appendent to the Ceremonial law, as the punishment of those that touched any dead thing, or that came near a woman in her monthly course, and such like: or such as belonged to the peculiar policy and state of that Commonwealth, as concerning the year of Jubilee, Moses judicials of th●ee sorts. the raising up of seed to the brother departed in marrying his wife, and such like: of the two latter there is no doubt made, but that the one is abrogated together with the ceremonies, whereon they attended, the other as proper to that government are now determined: only the third kind of Judicials remaineth, about the which great question is made, how far Christian governor's are obliged to the same. For the discussing of which question, 1. I neither am of their opinion, Moses judicials no●●eft absolutely free unto Christian Magistrates. which think that the Judicial law is left to the liberty of the Christian Magistrate to add to it, and take from it, and to alter it, as shall ●e thought fit for the time and manner of the country: for this were, 1. to be wiser than God, to leave altogether those directions and rules of justice, which he hath set down: and the Apostle saith, the foolishness of God is wiser than men, 1. Cor. 1.25. that which seemeth to be meanest of the Divine orders, is far beyond the wisest humane inventions. 2. And there is but one Lawgiver that can save and destroy, jam 4.12. Only God that gave unto man his life, hath power to take it away: and therefore otherwise than God hath given direction, either by particular precept, or general rule the life of man is not to be taken away. 3. And seeing Magistrates are but God's Ministers, Rom. 13.4. they must execute justice according to his will: for it is required of a disposer that he be found faithful, 1. Cor. 4.2. but Gods will otherwise appeareth not, than in his word. 4. And seeing whatsoever is not of faith (that is, firm persuasion) is sin, Rom. 14.23. and faith must be grounded upon the word, as being wrought by the word, Rome 10.17. how can the Magistrate approve his acts of justice as in the sight of God, unless he can warrant the same by the word? 2. Neither yet can I consent with those which think, The Christian Magistratie not necessarily tied to Moses judiciali. that the punishment inflicted by Moses for the breach of the moral law together with the moral law is imposed upon Christian Magistrates: as it is not lawful to punish adultery otherwise than by death, nor simple theft by death but by restitution: Piscator. praefation. in Exod. for, if this were so, than the Gospel should overthrow the policy and institution of diverse Commonwealths, which of a long time have continued: but God is the author of peace, not of confusion. 1. Cor. 14.33. 2. Mardoche and Daniel having place of government under the Persian Kings, did no doubt minister justice according to the laws of that country. 3. Our Saviour Christ commanding to give tribute to Caesar, and enjoining obedience to the higher powers which did bear the sword, and that for conscience sake, Rom. 13. seem to give approbation to the laws of nations maintaining right, and tending to equity. 4. Our Saviour himself observed not the judicials belonging to the moral law: for whereas he that gathered sticks upon the Sabbath was stoned to death by Moses, yet out Saviour excuseth and defendeth his Apostles, who did, as much as the other, in rubbing the ears of corn for their necessity, Matth. 12. yea he giveth a rule, that for fornication only and adultery it was lawful for a man to put away his wife, Matth. 19 which exception needed not, if either in fact then, or in right afterward, adulterers and adulteresses were to be punished by death. If it be answered that Christ took not upon him the office of the Civil Magistrate, to impose corporal punishment: yet would not our Saviour have defended his Apostles, nor yet by silence have left them unreproved for neglect of the law. 3. Wherefore the best resolution is, that the moral judicials of Moses do partly bind, How far Moses judicials do bind. and partly are left free: they do not hold affirmatively, that we are tied to the same severity of punishment now, which was inflicted then: but negatively they do hold, that now the punishment of death should not be adjudged, where sentence of death is not given by Moses: Christian Magistrates ruling now under Christ the Prince of peace, Isai. 9 that is of clemency & mercy, may abate of the severity of Moses law, & mitigate the punishment of death: but they cannot add unto it, to make the burden more heavy: to show more rigour than Moses, becometh not the Gospel, to extend more favour is not unbeseeming: of these two assertions my reasons are as followeth: 1. That which Ambrose urgeth out of the mouth of Luke, how our Saviour reproveth his Disciples, because they would have had fire come down upon the Samaritans, upon the which example he thus inferreth: Ostenditur nobis, Ambr. lib. 7. comment. in 9 cap. Luc▪ 〈…〉 is cite● 〈…〉. non semper in eos qui peecaverunt vindicandum, quia nonnunquam amplius prodest clementia tibi ad patientiam, lapso ad correctionem: It is showed us, that always vengeance is not to be taken of those that offend, because oftentimes clemency is more profitable for patience in thee, and amendment in the offender. And this collection is ratified by the answer of our Saviour in that place: The Son of man is not come to destroy men's lives, but to s●ve them, Luk. 9.55. 2. Augustine urgeth the example of Christ, who suffered the woman taken in adultery to escape without punishment of death, joh. 8. Whereupon he inferreth that the adultery 〈◊〉▪ not now to be put to death, but to live rather, to be reconciled to her husband, or to come 〈…〉: the usual answer is, that our Saviour doth not here abrogate the Law against adultery, 〈◊〉 only to meddle with the Magistrates office: Piscat. de abrogation. judicial. ration. 2. Piscator. Ans. Neither do we say that Christ abrogateth that law: but leaveth it free and taketh away the necessity of it. And though Christ exercised not the Magistrate's office in his own person, yet in this case, it had not been impertinent to have given direction to have her before the Magistrate, as in another case, he sendeth the leper to the Priest, Matth. 8.4. if it had pleased him to impose still the severity of the law: yea our Saviour showeth by his answer: Let him that is amongst you without sin, cast the first stone at her, joh. 8.7. that he would not have them such straight executors of the rigour of Moses law upon others, but rather to be severe judges of themselves, and with charitable affection to support the frailty of others, to the which themselves were subject. 3. Further, the difference between the times of the Law and of the Gospel must be considered: then they received the spirit of bondage to fear, but now the spirit of adoption, Rom. 8.15. than they which came near the mount, where the moral Law was given, were stone or stricken thorough with darts, The ●igour of Moses law mitigated. whether man or beast, Heb. 12.20. but it is not so now: then the blood of Abel cried for vengeance, but the blood of Christ now calleth for mercy: and so speaketh better things than that of Abel▪ Heb. 12.24. Therefore to mitigate the severity of Moses Law, in some cases (yet not leaving sin unpunished, nor by connivance cherishing the same) it is more suitable to the profession of the Gospel of peace and mercy. Wherefore I here say with * Or rather the author of ●per. imperfect. 〈◊〉. 43. in cap. ●●. Matth. and it is alleged Caus. 27. qu. 1. cap 12. C●prian. lib. 4. bristol. 2. Chrysostome: Vbi paterfamilias largus est, dispensator non debet esse tenax: Where the master of the house is bountiful, the steward must not be sparing: Melius est propter misericordiam rationem reddere, quam propter crudelitatem: It is better to be called to account for too much pity, than for cruelty. 4. The continual practice of the Church showeth as much, that the rigour of Moses judicials is mitigated. S. Paul willeth the incestuous man only to be excommunicate, 1. Cor. 5. it seemeth then there was no law in force to put such to death: nor in Cyprians time, who thus writeth: Quidam episcopi in nostro provincia, etc. Some Bishops in our province have altogether shut up penance against adultery. Nor after that in the time of the Eliberin Council, which was held under the reign of Constantine, where it was decreed, can. 9 Moechatus post poenitentiam, That he which committed adultery after public penance, should finally be denied the Communion. Epistol. ad Innocentium. In Hieromes time it seemeth that adultery was punished by death: who in a certain epistle maketh mention of a young man, qui adulter●i insimulatus ad mortem trahitur: who being accused of adultery was led forth to death: yet Augustine, as is showed before, reasoneth against it: but of all other Origen writeth most plainly: Apud Christianos', si adulterium fuerit admissum, etc. Among Christians if adultery be committed, it is not commanded that the adulterer or adulteress be punished with corporal death, etc. neither therefore was the law cruel then, neither now doth the Gospel seem to be dissolute: Whether▪ adultery necessarily is to be punished by death. but in them both the benignity of God appeareth (yet) by a diverse dispensation: then by the death of the body the people was rather purged from their sins, than condemned: but unto us sin is purged, not by corporal punishment but by repentance: and it is to be seen unto, lest our punishment be greater, whose vengeance is laid up for the next world (when as they were absolved from their sin by the paying of the punishment) as the Apostle saith, how much more punishment is he worthy of, that treadeth under foot the Son of God? Two reasons Origen yieldeth of this his opinion, that there is now a mitigation of the rigour of Moses law; because than it served as an expiation of their sins, prefiguring the death of Christ: as S. Paul applieth that sentence (Cursed is every one that hangeth on a tree) which is generally delivered by Moses, to the particular death of Christ, Galat. 3.13. but now the expiation of sin is by repentance and remission of sins in Christ. Again, now a greater punishment abideth the contemners of the Gospel, even eternal in the next world, and therefore corporal death is not so much inflicted now, for God punisheth not twice for the same thing, as Origen in the same place allegeth. Yet, although we contend, that the capital punishment of Moses law may now be dispensed with in some cases upon the reasons before alleged, this is not either to condemn those Commonwealths, which do retain still and practise the severity of Moses law against adulterers, who therein sin not: but as Ambrose saith of the Apostles, that asked for fire to come down upon the Samaritans: Nec discipuli peccant legem sequentes: Yet did not the Disciples offend, following the law: neither to excuse those places, where this sin is too easily and lightly punished, as Erasmus complaineth in his time: Nunc adulterium lusus magnatum est: Annot. in Heb. epist. Hieron▪ ad Innocentium. Now adultery is but a sport of great men. Where adultery is not capitally punished, yet great severity otherwise should be used: as it was decreed in the Elib●rin Council, that he which having a wife committed adultery, should be under penance five years▪ can 〈◊〉. He that did sin that way after should not be received to the peace of the Church till his dying 〈…〉 that did commit adultery after penance, should never be restored to the communion of the Chu●●● c. 7. These or such like severe constitutions, this wanton and lascivious age hath need of, that this overflowing sin might be kept in with higher banks, than now it is: So than I conclude this point with Cyprian, who speaking of diverse kinds of Ecclesiastical censure used in diverse places, Cyprian lib▪ ●. ep●st. 2. thus writeth: Manente concordia vinculo actum suum disponit & dirigit unusquisque Episcopus, etc. The bond of amity remaining still, every Bishop so directeth and disposeth his own act, that he is thereof to give account unto God. The like may be said of Princes and Magistrates, in their dominions and regiments: that the difference in public punishments (all intending the glory of God, and the bridling of sin) is no cause to break peace or breed jealousy between Christian states. Now for the other part, that Moses Judicials do bind negatively, that is, where Moses Law inflicteth not death, there Christian Magistrates are not to punish with death: the reasons are these: 1. Because then the regiment of the Gospel should exceed in terror, the strictness and severity of Moses Law. 2. God is that one Lawgiver, that saveth life and destroyeth, jam. 4.12. he gave life, and he only hath right to take it away. God hath created man in his image, Gen. 9.6. which image is expressed in man's soul animating the body. This image than is not to be defaced and dissolved, but by warrant and direction from God: therefore the equity of the Judicials of Moses ought to be a rule, either by general direction, or particular precedent to all Magistrates, in what cases and for what sins they are to deprive the offenders of their life. But here it will be objected, that if this be so, than all those Commonwealths are in error, which punish theft by death, which by Moses law is satisfied by making restitution. Exod. 22.2. Ans. Even by Moses law some kind of theft received a capital punishment: as if it were a violent theft, Some kinds of theft punishable by death by the word of God. as it was lawful to kill a thief breaking into the house, Exod●s 22.2. or a wanton theft, as David judged him worthy to dye, that having many sheep of his own, took by violence the only sheep which his poor neighbour had, 2. Sam. 12.5. Likewise public theft and sacrilege in Achan was punished by death, josh. 7. But that simple theft, when a man stealeth only to satisfy his hungry soul, or to supply his present necessity, should be proceeded against to the loss of life, it seemeth hard. And as I take it, the laws of this land have used a good consideration herein, that such small felons should escape by their book: wherein, to my understanding, greater clemency and favour in some Judges were more commendable, who require an exactness of such simple clerks; unless they be such as are worthy, for other former evil demerits to be cut off as rotten members. There is a saying in the law, Favores sunt ampliandi: Simple theft deserveth not death. Cod lib 6. ●. 2. l. 11. & leg. 18. Cod. lib. ●. tit. 1. leg. 3. Where favour is intended, it should be the largest way extended. It were also to be wished, that a greater valuation were yet set, than of the usual rate, in such small felonies, when a man is to be judged for his life. By Dioclesian's law some kinds of theft are charged with restitution of four fold: by another authentic law, the thief is adjudged to be beaten with clubs. By the Decrees, Qui fec●rit furtum capitale. etc. He that committed any capital theft, as in breaking into an house, in stealing a beast, or some other thing of price, if he were a Clergy man he was to be under penance seven years; if a lay man, five: if it were a small theft, he was to make restitution and to do penance one year. Caus 17. qu. 4. c. 17. By any of these or the like constitutions, sufficient provision might be made against simple theft. But it can no ways be justified, that such simple theft should be more straightly punished than adultery, which far exceedeth the other, as the Wise man compareth them together, Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sin, by man's balance cannot be made lighter. And hereof Erasmus complaint in his time was just: Savitur passim in miseros fures etc. Poor thiefs are every where straight handled, whereas neither Dracoes, nor the Roman, nor Moses laws punish theft with death. Then he proceedeth: Avaritia nostra facit ut ideo magnum malum existimemus furium, quia pecuniam summi boni loco ducimus: Annot. Eras●i in Hieron. epistol. ad Innocentium. Our covetousness is the cause that we count theft such a great evil, because we hold money to be so great a good. This may suffice of this question. 4. Places of doctrine out of the whole book. 1. Doct. God's election sure and infallible. FIrst, it is evident by this book of Exodus, wherein is set forth unto us, how diversely the people provoked God by their sins, as their Idolatry, lust, murmuring, impatience, yet God continued their merciful Lord still: that God's election is immutable, and whom he loveth he loveth to the end, joh. 13.1. Genevens. 2. Doct. Which is the best form of a Commonwealth. SEcondly, In this book also is described the best form of a Commonwealth, when as both Prince, Nobles, and people have their due: that form which is mixed of these three states is the happiest, and least subject to change, and freest from mutinies. So was it in Israel in Moses time: in his sole government there was a Monarchy, in the 70. Elders, assistants, an Aristocracy, in that out of every tribe the Senators and Elders were indifferently chosen; therein there was a shadow of the democratical state. S●mler. This mixed form of government is well seen in our high Court of Parliament, where there is a concurrence of three estates. 5. Places of confutation. 1. Confutation against election by works. FIrst, this book showing on the one side the ingratitude and disobedience of the people, on the other the steadfast love of God toward them, affordeth an evident argument of God's free election without any respect to works, against those which defend election ex praevisis operibus, of works foreseen before: and the Apostle to the same purpose out of this book allegeth that notable text, I will have mercy on him, upon whom I will have mercy. Rom. 9.15. Borrhaius. 2. Confutation against those which say all things were carnal to the fathers. FUrther: some out of Serveius school, which have taught that the fathers in the law had only a carnal imagination of terrene things, and no knowledge of the Messiah, are in this book confuted: for S. Paul showeth how that in their external actions, and symbols, baptism was shadowed forth, and Christ both their spiritual meat and drink and ours, 1. Cor. 10.2.3. And though the Apostles expected a terrene kingdom, Act. 1. that they did draw from the error of those times, it being a general received opinion. But they themselves before that joined with Peter, in confessing Christ to be the Son of God, Matth. 16. and afterward, they showed, wherein their happiness consisted, in preaching remission of sins in Christ. Simler. Prologomen. 6. Places of moral use. 1. Mor. Our spiritual deliverance by Christ shadowed forth. FIrst, here in the deliverance of Israel out of Egypt, is shadowed forth our spiritual deliverance by Christ: they under Moses escaped from the tyranny of Pharaoh and the bondage of Egypt: we by Christ are set free from the spiritual captivity of sin and Satan: as the Prophet Zacharie alludeth unto this external deliverance, chap. 10.11. The Sceptre of Egypt shall depart away. Borrah. 2. Mor. God's chastisements tend not to destruction, but to amendment. Again: in that the Lord, when the people sinned, scourged them, and yet not to their destruction, but to their amendment: it showeth that both God is not partial, but will punish sin, even in his own children, as also, that the afflictions, which God layeth upon his children, tendeth not to their eversion, but is sent rather to work their conversion: Genevens. The Apostle saith; If ye endure chastening, God, offereth himself unto you, as unto sons. Heb. 12.7. 3. Mor. Example of special virtues in this book. FUrther, in this book many examples of singular virtues are propounded worthy of imitation: of piety in the Midwives, of faith in Moses parents, of meekness in Moses, and faithfulness toward his people, of zeal in the Levites: that all flocked to Moses to execute vengeance upon the Idolaters. Simler. CHAP. I. THis chapter showeth the occasion which moved the Lord (for the cause thereof was in himself) to procure the deliverance of his people. This occasion is of two sorts: First, the wonderful increase of the people, where is mention made both of their names and number coming down to Egypt, vers. 1. to vers. 7. then of their increasing in Egypt, vers. 7. Secondly: The other occasion is the affliction of the Israelites, which followed upon this their increasing and multiplying: where is set down their consultation with the threefold end thereof, vers. 10. Then the execution: where four several afflictions of the Israelites are described: 1. Their hard usage under the taskmasters, vers. 11. 2. Their miserable bondage being at the command in general of the Egyptians not only for public but private works, vers. 14. 3. The male children are commanded to be slain: where first the charge is given by Pharaoh to the Midwives, vers. 15.16. Then the execution followeth contrary to the King's expectation: where three things are declared; the reason which induced the Midwives not to obey the King's cruel edict, v. 17. their defence unto the King, vers. 18.19. the reward of the Midwives, vers. 20. 4. Then followeth the general edict for the destroying of all the men children, vers. 22. 2. The diverse readings. A.P.B.G. cum caeter. T. 5. But joseph was in Egypt. A.P.U.B.G. cum caeter. with joseph, which was in Egypt. T. here, which is added: the meaning is, that Joseph, though he were in Egypt, must be added to that number to make up 70. 10. That they join themselves unto our enemies, or fight against us. T. better than, and fight against us. B.G. cum caet. for their fear is threefold, lest they should run to their enemies, rebel, or escape out of their service. T. S· 11. They built for Pharaoh cities of munition. T.S. rather, than cities of treasure. A.P.C.B.G. or cities of tabernacles, L. or cities of store. V. the word mischenoth is taken for munition. 1. King. 9.19. G.A.P. 14. With all manner of bondage, which they exacted of them by cruelty. G.A.P.L. or according. S. better than beside all service which, etc. T. for the preposition eeths signifieth, with: or to put it in the nominative: their bondage wherein they served them was most cruel. V.B. the word bepharech, signifieth not cruel, but by or with cruelty. T. 16. When ye look into the stools. T. that is, whereon the women sat in their travel: to see of what sex the infant was: better than, see them on their stools. G. them is added: or, see them in their birth time. V.S. B. look in the stools. A. P.H. that is, into them: the word abenim signifieth the stools of women in travel, so called of banim children. T.P. 3. The explanation of doubtful questions. QUEST. I. Why the twelve patriarchs are so often rehearsed. Vers. 1. THese are the names of the children of Israel. The names of the twelve patriarchs are so often rehearsed in Scripture: 1. because of them came the twelve tribes, the Priestly also and the Kingly order sprang from thence. 2. And this mystical number of twelve is used in Scripture, to describe the spiritual state of the Church under Christ: as twelve thousand are chosen out of every tribe, Apoc. 7. and the new Jerusalem is set forth by the twelve gates, and twelve foundations, Apoc. 21. Simler. 3. And to show the truth and constancy of God's promises, in increasing the seed of jacob, of twelve fathers into so many thousands. Pelican. 4. And beside the dignity and prerogative of the children of God herein appeareth, who are chiefly remembered in Scripture where mention is made of the wicked, it is by the way and as it were by accident, and in a manner besides the proper intention of the Scripture. Ferus. QUEST. II. Why jacobs sons are not always rehearsed in the same order. Vers. 3. ISsachar, Zebulon and Benjamin: the patriarchs are seldom rehearsed in the same order: for Gen. 46. first Leahs' children, than her maid Zilpaehs': then Rachel's sons, and lastly Bilhah her maids are numbered: but here Benjamin Rachel's son is set before the sons of the handmaids: the like order is kept Genes. 35. So Reuben is here named first, but in the order of the camp judah hath the first place, Num. 2. and when the spies are sent out Numb. 13. another order is observed. Simler. The reasons hereof may be these: 1. because in the old Testament for the most part the order of nature, not of grace is followed: for though Reuben were the eldest in birth, yet judah had the regal preeminence. Bor. 2. This is done, that we should not be curious observers of numbers, or men's nativities. Pelican. 3. The patriarchs had now all received their father's blessing, and were incorporate into one holy people: to show therefore their equality, and that there was no difference of the tribes before God, sometimes one is named first, sometime another. Ferus. 4. But here, and Gen. 35. all the children of Jacob's wives, as sons of free women are rehearsed before the sons of the maid servants. jun. Vatab. QUEST. III. How they are said to be seventy souls, that went down with jacob into Egypt. Vers. 5. SO all the souls that came of Jacob's loins were seventy: 1. They were beside jacob 66. with jacob 67. with joseph & his two sons 70. so then in this number jacbos wives are not reckoned, but only those which came out of his loins: but joseph must be included, and therefore it is added: but joseph was in Egypt. junius readeth, cum josepho, with joseph, in the same sense. 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephen's story, Act. 7. because it was not safe to depart in a matter of number from the received translation; junius thinketh, that in that number all are comprehended beside jacob, that are rehearsed in that catalogue, as Jacob's two wives, Ere and Onan, which all make 75. But why should jacob be left out in the number of 75. and included in the number of 70. and to what purpose should Ere and Onan be comprehended in that sum, seeing they were dead before and went not down into Egypt? But seeing the Septuag. Gen. 46. do rehearse five nephews of joseph, Machir, and Gilead his son of Manasses, Sutalam, and Edem his son, and Taam of Ephraim, it is more like, that S. Luke, for the reason before alleged, therein followeth the Septuagint: Aretius. See more of this upon that question, Gen. 46. QUEST. IV. Of the wonderful multiplying of the Israelites in Egypt. 7. ANd the children of Israel fructified, etc. 1. The people increased exceedingly: which is here expressed by four words of like significations: p●ru, they fructified: ijsrezu, they brought forth in abundance, as the fish: ijrbu, they were multiplied, and jagghatzuus, they waxed strong. Simler. 2. and so accordingly they multiplied that of 70. persons, there came 700000. of every one ten thousand Pelican. Yea, whereas above six hundred thousand of men able to go to war from twenty years old and upward were numbered, that came out of Egypt▪ Numb. 1.46. out of which number were excepted all the males under twenty, and all the old men, beside the women, which were not so few as the men, seeing it was not unusual in those days for one man to have diverse wives: it may be supposed, and is so judged by some, that the whole number could not be less than thirty hundred thousand. Perer. 3. QUEST. V. In what time the Israelites so exceedingly increased. FUrther, this multiplying of the Israelites, to take the longest time from the first going down of jacob, to the return of the Israelites thence, was in the space of 215. years. Some think that the greatest increase was the first hundred year, after that generation was dead, vers. 6. which is usually taken in Scripture for the space of an hundred years. Simler. But there by that generation are understood only the men of that age. Vatab. Augustine taketh all the time after the death of joseph, which Perer. counteth an 145. years. But the chief time of this increase was after Joseph's death, before the time of their servitude: how they increased also in the time of their bondage is declared afterward vers. 12. Neither need this seem strange, that in the space of 215. years the Israelites did so wonderfully increase, seeing that foreign authors do write, that Ninus, who began to reign 250. years after the flood, did lead in his army against the Bactrianes 700. thousand footmen, and two hundred thousand horsemen: Diod. Sicul. lib. 3. cap. 2. ex Ctesia. Perer. QUEST. VI By what means the Israelites increased. Lib. 1●. de Ci●. ●ita●. Deic. 7. HOw this wonderful increase should be wrought: 1. we neither need to think with Augustine▪ that it was miraculous. 2. nor with the Hebrews to imagine, that every one of them brought forth two or three at a birth. Pelican. For although it be often seen, that women may have many at a birth: as Aristotle maketh mention of one that had twenty at four times, Lib. 7. the histor. 〈◊〉. cap. 4. five at every birth, and that it is usual in Egypt for the women to have two and three, and sometimes five at a birth: Trogus reporteth that in Egypt they bring forth sometimes seven at once. Bor. yet this is not usually nor often seen. 3. Therefore, supposing, as is most like, that all the Hebrew women were very fruitful, that they bore betimes, and were childbearing long, being not cut off by untimely death or sickness: it seemeth not impossible that such a number by ordinary means, in the circuit of 215. years might be multiplied: for seventy persons in thirty years, if they beget every one but one in a year, will have 2100. Cut off the odd hundred, and admit that the third part only of the other number was apt for generation, that is six hundred, which make 300. couples or marriages, those will beget in thirty years more, which is the 60. year from their coming into Egypt, nine thousand: the third part hereof three thousand, maketh fifteen hundred couples: which having but every year one, will beget the next thirty years, which makes 90. in all, 45000. hereof the third part 15000. will make 7400. couples, leaving the odd hundred: which will beget by the 12. year, 222000. the third part whereof 74000. maketh 37000. couples, and will beget by the 150. year 1110000 the third part hereof 370000. maketh 185000. marriages, which will beget the next thirty years, by the 180. year, 5550000. whereof the third part 185000. which maketh beside the five odd thousand, 920000. marriages, which will beget by the 210. year, 27600000. that is, 27. thousand, six hundred thousand: Simler. Though herein no miracle be admitted, yet could it not be done without the exceeding blessing of God, especially, that notwithstanding their cruel bondage, and sore labour, yet they multiplied without number. Perer. Somewhat about this time, the children of Ephraim being increased went against the men of Gath to take away their cattle, but presuming before the time they were slain, and Ephraim mourned for them, 1 Chron. 7.21. Osiander. QUEST. VII. Who this new King was that knew not joseph. Vers. 8. THere arose a new King in Egypt. 1. This new King was neither an Assyrian borne, as Cajetano conjectureth upon these words of Isay chap. 52.4. My people went down into Egypt to sojourn there, and Asshur oppressed them without cause; but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt, and under Asshur: neither in the Egyptian Chronicles was there any Assyrian King either before Moses, or for a thousand years after, till the reign of Cambyses the Persian. 2. Neither could this King be Mephres, in whose ninth year joseph should die, and the bondage of Israel begin: as Vincentius. For seeing all the patriarchs were dead before their affliction began, of which number Levi, elder than joseph by four years, lived 137. years, Exod. 6. and so survived joseph (who died at 110. years) 23. years: then could not Mephres be this King, that began to reign before joseph died. 3. Neither was this King Ramesses, as some think, because one of the cities which the Israelites built was called by that name: for Ramesses was King of Egypt in the time of the Trojane war: Plin. lib. 36. cap. 8. which was three hundred years after the death of Moses: if he reigned in Egypt in the time of Deborah, as thinketh Eusebius, he was 140. years after Moses, 4. But it is more probable that this King was Amemphis, in whose 18. year Eusebius thinketh Moses was borne: so also Hierome in Chronicis, some call him Memnon, the speaking stone, whose image did use to speak at the Sun's rise, and so continued until Christ: Perer. Simler. QUEST. VIII. Why this Pharaoh is called a new King. HE is called a new King, because he came of another family: joseph▪ or for that he brought in a new kind of government, altering and changing the laws, as the Chalde Paraphrast: and ruling after his own pleasure: Simler. He knew not joseph, either being borne after his time, or having forgotten his benefits, as Darius had Mardoches faithfulness, Esther 6. junius. Wherein his great ingratitude appeared: for two great benefits joseph had procured; one in general, in saving the whole land in the time of the famine; the other to the Crown, in annexing to it the fifth part of the revenues of Egypt: Perer. As also herein Joseph's modesty appeared, that did not in his long time of honour, which continued 80. years, raise up an honourable and wealthy state to his posterity, seeing his house was so soon obscured: but, as is most like, he and his sons joined themselves unto their brethren, not hunting after the wealth of Egypt, where they knew they were but strangers: Simlerus. QUEST. IX. The causes of the affliction of the Israelites. Vers. 10. COme let us work wisely with them, etc. 1. There were three causes why the Egyptians consulted to oppress the Israelites: first they envied their happiness and prosperity, for God every way blessed them: then they hated them for their religion, in which regard the Hebrews were an abomination to the Egyptians, for they sacrificed those beasts which the Egyptians worshipped: see Gen. 46.34. and Exod. 8.26. Thirdly they were afraid of them, lest they should join with their enemies, and rebel against them: Perer. 2. And three things they feared, lest they might take part with their enemies, or rebel by their own strength, or make an escape out of the land: jun. They feared all these jointly, and every one in particular, therefore it is better read disjunctively: How Pharaoh is said to deal● wisely, that is, subtly with Israel. see before in the diverse readings. 3. They work wisely, or cunningly, craftily (for so the word Chacham is taken both in the good & bad part) not as the Hebrews imagine, because they would not destroy them with the sword or fire, lest God might be revenged of them in the same kind, but devised by the water to destroy them, whereby the Lord promised never to destroy the world again: but their craft is seen in attempting diverse ways to keep them under, that if they prevailed not by one means, they might by another: and in respect of themselves they work wisely, providing both for their own security, and for their profit in the service of the Israelites: Simler. Likewise they oppressed them cunningly, that they might not be accused of open and manifest tyranny: Osiander. 4. josephus allegeth another cause of this affliction: that about that time one of the Egyptian Priests foretold unto the King of one that should be borne, who, when he once came to years, should work much harm to the Egyptians, and greatly exalt the people of Israel: lib. 2. antiquit. cap. 5. But this being his conjecture, no such thing here insinuated by Moses, may be more safely rejected, than credited. QUEST. X. Of the hard affliction of the Israelites. 12. THerefore they did set taskmasters over them, etc. 1. Divers ways were the Israelites most grievously oppressed in Egypt. 1. Philo writeth, that they were caused to carry burdens above their strength, that they were forced to work night and day: that the same were constrained to be both workmen, and servers: they were employed in making brick, digging, and building: insomuch, that many of them died under their burdens, and were not suffered to be buried: and beside, the most cruel men were set to be their taskmasters: Phil. lib. 1. de vita Mosis 2. josephus addeth further: that the Israelites made ditches and trenches to convey the river: and built the great Pyramids of brick, yea they carried the filth and dust out of the city: lib. 2. antiquit. cap. 5. 3. Eusebius out of Eupolimus writeth, that to make the Hebrews more odious, they were commanded to go otherwise apparelled than the Egyptians. 4. But we need not seek further than in the Scriptures: as the business of their work is set forth, vers. 14. they wrought in clay and brick, and in all manner of rural works, Exod. 5. they were compelled to seek straw themselves to make their brick with, and yet nothing was diminished of their daily task: & if they failed their officers were beaten. And therefore in respect of their hard servitude, the Lord saith, he broke the bands of their yoke, Levit. 26.13. and took them out of the iron furnace, Deut. 4.20. 5. Thus the Egyptians three ways kept them under, they exacted of them tribute to empoverish their wealth: Bor. they laid burdens upon them, to weaken their bodies, and by this means they thought to hinder their generation and increase: Simler. QUEST. XI. Of the cities Pithom and Rameses, which the Israelites built for Pharaoh. Vers. 11. ANd they built the cities of munition Pithom and Ruhumses: 1. The word is Mischenoth, which signifieth not Tabernacles, as the Latin translation readeth, being deceived as is like by the similitude of this word and succoth, which signifieth Tabernacles: most read the cities of treasures: as sochen is taken for a treasurer, Isa. 22.15. the Hebrews take them to be granaries, where the Egyptians laid up their store of corn, which was the riches and treasure of Egypt: & so Vatablus readeth repositoria; storehouses. Lyranus thinketh they were called cities of treasures, because they were so sure, that they might serve for the keeping of treasure. Oleaster deriveth the word of suchan to enclose or shut up, as it is taken, Psal. 139.3. Thou hast shut up all my ways: and so mischenoth should signify places made to keep or shut up any thing: and in this sense, they may be taken cities of defence enclosed with walls: Pererius. And so it is most likely that these were cities of munition, as the Septuagint read, and as the word is taken, 1 King. 9.19. sic jun. 2. Pithom some think to be the town Butis or Buto at one of the mouths or doors of Nilus, famous for the Oracle of Latona: but it is rather the town Patraion in the borders of Egypt toward Arabia Petraea, whither reached the great ditch made from Nilus to the red Sea, supposed to be the work of the Israelites, which Herodotus falsely ascribeth to Pharaoh Necho: jun. 3. The other city Rahamses, Tostatus thinketh to be the same with that in the land of Gosen, mentioned Gen. 47.11. by anticipation: not bearing then that name but so called when Moses wrote that book. Hierome thinketh that it is there the name of a Province, Hierom. lib. de loc● Hebr●i●▪ here of the chief city of the Province: Perer. which is most like, because the Israelites took their journey from Rameses: but from one city, being so many, they could not go: it seemeth by the Hebrew points to be a diverse place from the other: for that is called Rahmeses, this Rahamses, and so thinketh junius. 4. The Septuagint beside these two cities, make mention also in this place of On, which is Heliopolis: but this city was not now built by the Israelites, as Hierome well observeth, seeing long before in the story of joseph, P●tipherah is said to be the Prince of On., and the Septuag. Gen. 41. do make it to be Heliopolis. QUEST. XII. How many years the affliction of the Israelites is supposed to have continued. NOw concerning the continuance of the servitude of the Israelites: 1. It was neither so long, as josephus thinketh, four hundred years: for seeing the whole time of their being in Egypt could not be above four hundred and thirty years, Exod. 12.40. and joseph lived seventy years after Jacob's coming into Egypt, it would follow, that this affliction began forty years before Joseph's death: and beside, josephus is herein contrary to himself, who in the same book, lib. 2. antiquit. maketh the whole time of the Israelites abode in Egypt but two hundred and fifteen years. 2. Neither yet was the time so long as Eusebius conjectureth, 144. years from the death of joseph: for not only joseph, but the rest of that generation were dead before their oppression began, of the which number was Levi, who lived 23. years after joseph: for he was four years elder than he, and lived 137. years, and joseph died at 110. years. 3. Neither is the conjecture of the Hebrews certain, that the affliction took beginning at the death of Levi, from whence to the going out of the Israelites were 122. years, or thereabout: for not only Levi, but all of that generation were dead, whereof some came very young into Egypt, as Phares, not then above a year old, who is like to have survived Levi long: ex Perer. 4. Nor yet did their servitude continue an hundred & fifteen years, beginning after one hundred year of their being in Egypt, which was a full generation: Simler. for Phares was of that generation, who is likely to have exceeded an hundred years. 5. Wherefore seeing all that generation was first dead, of the which Phares was one, who being a year old at Jacob's coming into Egypt, may be supposed to live according to the rate of the years of man's life then, which was about 130. (as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16, 20.) then it will follow, Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt, there will remain about 86. or 87. years of their affliction: when the Hebrews supposed Miriam Moses sister to have been borne, so called of the bitter affliction which was all her time, ex Perer. QUEST. XIII. The reasons why the Lord suffered his people to be afflicted in Egypt. WHy the Lord suffered his own people to be thus hardly entreated: 1. It was not chiefly or only for their Idolatry, which they learned and practised in Egypt, as Thostatus thinketh. Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians: as the Prophet showeth that the breasts of their virginity were pressed, and they committed fornication in their youth in Egypt, Esa▪ 23.2. & it appeareth by their setting up of the golden calf, which was a resemblance of the Egyptians god Apis: yet it is not like that they practised Idolatry while joseph lived, nor generally were corrupted, for then the Egyptians in all likelihood would not have so hated them, if they had been conformable unto them in their Idolatrous worship. 2. Other reasons therefore may be better yielded, why the Lord suffered his people to be thus tried. 1. That the Israelites should hate the impure manners and superstitions of Egypt. 2. That by this means they might be stirred up to pray to God for their deliverance, and to long for the land of Canaan. 3. That God might take just occasion to show his judgements upon Egypt. 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruel yoke. 5. That God's goodness and power might be seen, in supporting his people, and increasing them even in the midst of their affliction. 6. That the Israelites remembering their cruel bondage in Egypt, should have no mind to go thither again. For seeing this notwithstanding, if some rebellious of them attempted to make them a Captain, and to return into Egypt, Numb. 14. what would they have done, if they had lived in all fullness and pleasure there? Perer. QUEST. XIV. Whether the Midwives were Egyptians, or Hebrew women. 15 MOreover the King of Egypt commanded the Midwives of the Hebrew women. 1. Those Midwives were not Egyptian women, as josephus thinketh, to whom Pererius subscribeth with others, as Aretiu● Simlerus, for they were such as usually ministered to the Hebrew women, as the text showeth, before this time, and it is not to be thought, that the Israelitish women had no Midwives of their own: besides their religion showeth as much, because they served God, that they were Hebrew Midwives: and the derivation of their names, doth give conjecture thereof: Shiphrah is derived of Shaphar, to be bountiful, to adorn, and Puhah of Pahah, to cry out, a name fitting a Midwife, that is best acquainted with the crying of children: and whereas josephus giveth this reason, because the Hebrew women would have been partial for kindred, saith: it may seem no more unlikely, that Pharaoh useth Hebrew women (whom he might think for the fear of their life would obey his commandment) than he did set Hebrew taskmasters over the rest of the Israelites, Exod. 5.15. who might have been thought also no indifferent overseeers. August. libr. contr. menda●i●m c. 15.16. I therefore rather think with Augustine, that those Midwives were Hebrew women, than Egyptians: 2. Yet could they not be jocabed Moses mother, and Miriam Moses sister, (as some Hebrews) who was too young, not above seven year elder than Moses, to be employed for a Midwife, Simler. QUEST. XV. Why Pharaoh only giveth his cruel charge to two Midwives. THese two Midwives are named. 1. Not, as Cajetan, because they attended only upon the nobler sort of the Hebrews, whose children especially Pharaoh intended to cut off: for Pharaohs charge is general to kill all the male children. 2. Nay, there were many more called, as Perer. but these named as the more famous. 3. But these were the chief, and had the charge and command over the rest, and from them they are to take their direction. Pelican, Vatablus: and whereas Cajetan denieth that there was any such presidency or superiority among the Midwives, it appeareth to be otherwise, that among the Grecians, there were some, to whom the choice care of that business was committed: as Plutarch testifieth: and that public schools were kept for that service: jun. in Analys. 4. Now it is easy to guess, why the male children were commanded to be put to death, rather than the other: 1. Because they feared not any rebellion or insurrection by that sex. 2. They were fairer than the Egyptian women, and so they might keep them for their lust. 3. They were industrious, in spinning and needle work, and for that cause might be kept for their service: Perer. 5. But herein Pharaoh showeth himself more cruel than either Athaliah in putting to death the King's children, or Herod in slaying the infants, or then Ast●ages, and A●●lius, that would have destroyed Remus and Romulus: for these did not make a general edict against the children of an whole nation, as Pharaoh doth, nor yet surprised infants newly borne. Borrh. QUEST. XVI. Whether the Midwives made a lie and are therein to be justified. Vers. 19 A And the Midwives answered Pharaoh, because the Hebrew women are not &c. The most do hold, that the Midwives do here make a feigned excuse, by an officious lie. 1. And of them which thus think, most are of Augustine's opinion, that the Midwives herein offended: because no lie being against the truth is just: yet God rewarded them not for their dissembling, but for their mercy: ●ib contra mendacium. C●p. 10. remunerata est benignitas mentis, non iniquitas mentientis: the benignity of the mind, not the iniquity of the lie was rewarded: so also Simler. Borrh. with others: and Augustine addeth this reason: that if many times the works of the flesh are pardoned, for the works of mercy that follow after; much more, merito misericordi● dimittuntur, qua propter misericordiam committuntur: for mercy sake those things are remitted, which because of mercy are committed. 2. Others think that the Midwives were hindered by their lie: Greg. lib. ●. moral. and that which might have been eternal, in terrenam est compensationem declinata, was because of the lie turned into an earthly recompense. Gregory: But seeing the fear of God, hath not only the promise of this life, but of the next, and the Scripture testifieth of these Midwives that they feared God, it is spoken without warrant, that they were only temporally blessed. 3. Some do justify this act of the Midwives and seem to make it meritorious, though not of an eternal, yet of a temporal reward. Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia, sed benevolentia: Their fallacy was not rewarded in them, but their mercy. 4. Rupertus doth simply defend this dissimulation, and holdeth it to be no sin: because it proceeded of charity, and God rewarded it, and as well may Rahab be condemned, for making the like excuse, josh. 2. Cont But these reasons are very weak. 1. This excuse proceeded not of charity, but from fear: and though it did, charity must be always joined with verity, otherwise it is inordinate. 2. Their mercy only was commended, and their infirmity by God's mercy pardoned. 3. Not Rahabs' infirmity, but her faith is commended, if her excuse were untrue. 4. But as Rahab may in that place be defended to have made a true excuse, speaking of some other men, that were departed from her, which came to her house: so here also the Midwives may say true, that the Hebrew women having secret notice from the Midwives, might be delivered in secret, before the Midwives came: jun. And it is not unlike, but as they were chaster than the Egyptian women, so God might give them more strength and speedier deliverance. Pelican. Here it will be objected, that it is said the Midwives preserved the men children, because they feared God, vers. 17. and therefore it is like they were present. Simler. But this may be understood of the care that they had of the infants, by whose means they were preserved. Vatab. For otherwise it was not possible, that these two in their own persons could be present at every woman's travail to save the children. QUEST. XVII. How the Lord is said to make them houses. Vers. 22. ANd because the Midwives feared God and he made them houses etc. There are two general expositions of this place: Some do interpret the word Lahem, them, of the Midwives: some of the people of Israel. Of the first: 1. Some refer it to the Israelites that they provided for the Midwives, and kept them from Pharaoh: but that is not like, seeing the Israelites could not at this time defend themselves from Pharaohs rage. 2. Some understand it of Pharaoh, that he made strong houses for them, that all the Hebrew women should come to them to be delivered: but that had been a thing impossible. 3. Some refer it to God that he made them houses: which is diversely expounded: the Hebrews, supposing these Midwives to be jochebed and Miriam, by houses understand the Kingdom and Priesthood, which was settled afterward in their offspring, for jochebed was the mother of Aaron, and Miriam they say married to Cal●b: but this is uncertain, josephus writeth, lib. 3. antiquit. that she was the wife of Hur: and it is before showed, that Miriam for her age could be none of them. David Chimhi understandeth it of their preserving from the rage of Pharaoh: Tostatus of their incorporating and graffing into the nation and commonwealth of Israel, as Rahab was: but it is more like they were Hebrew women, as is before also touched, and needed no such engraffing. Hierome understandeth it of spiritual houses in heaven, Hierom. in cap▪ 65. Isai. so also Rupertus: Augustine and Theodoret, of giving them riches: Pererius of increasing their families, for so is the phrase used. Sarah saith, when she gave Hagar to Abraham, I may be builded by her: Gen. 16. And this uncertainty there is in the first exposition. 4. Therefore the second is rather to be preferred, to understand it of the people, that God made them houses, that is, families, and increased them: for these reasons: 1. Because in the Hebrew there is a masculine pronoun lahem: which although some think is sometime taken for the feminine, as Exod. 2.17. Piscator, and elsewhere: and Vatablus saith that man, is sometime taken for nun, yet it is more properly taken in the native and original use, where there is no necessity otherwise to enforce it, jun. 2. Because the house and famille is not builded by the woman, but by the man: Simler. 3. This better agreeth to the words going before, that the people multiplied, vers. 20. and the words following, if we read them thus, And so it was, because the Midwives feared God, and he made them house; That Pharaoh charged all his people, etc. Pharaoh seeing that God by the means and occasion of the Midwives, as the instruments, God as the author and chief cause increased the people, than he cast about another way, how to effect this cruel purpose, jun. Simler. QUEST. XVIII. Whether the Midwives only were temporally rewarded. NOw what manner of reward it was, which the Lord here giveth, it may thus be briefly resolved: 1. Neither with Gregory is it to be thought, that because of their dissimulation, they were only temporally rewarded: for the text saith they feared God: and the fear of God is not only in this life, but more rewarded in the life to come. Hier. in cap 65. Isai. Rup. lib. 1. Exod. cap. 7. 2. Hierome and Rupertus here understand the spiritual and everlasting houses in heaven: but the words before, v. 20. show that hereby a temporal blessing is insinuated, the Midwives prospered, the people multiplied. 3. Therefore the last resolution is, that no doubt the charity and mercy of these Midwives, and the fear of God in them was eternally rewarded: but the temporal blessing is here only expressed: both in respect of the times, because as Hierome saith: Aeterna vitae promissio est propria novi testamenti: Epist. ad. The promise of eternal life is peculiar to the new Testament: and in regard of carnal and weak men who are by temporal promises more easily alured: so the promises made to Abraham, whose saith and obedience were eternally crowned, were in show temporal: as in the length of life, increase of his posterity, victory over his enemies: as appeareth Gen. 15. ex Perer. 4. Places of Doctrine. 1. Doct. That God is not the author of evil. Vers. 12. THey were grieved, or fretted because of the children of Israel: But Psal. 105.25. it is said, he turned their heart to hate his people. The hatred and grief which the Egyptians conceived against Israel, seemeth to be ascribed to God: yet far be it from us to think that God is the author of the least sin, much less of so great a sin as to hate the people of God: for as God is not tempted with evil, so neither tempteth he any man, jam. 1.13. This manner of phrase therefore in Scripture may receive five several expositions, H●w the 〈◊〉 is said to turn the hearts of the Egyptians to hatred. Theod. in Psalm. 105. which may all together be received: first God is said to turn their heart, not effective, but permissive, not by way of working, but permitting, or suffering, as Theodoret: because he gave way to their wicked will, corumque insidias ●inimè prohibuerit, and hindered not their evil purpose. 2. God is said to do it, as he hardened Pharaohs heart: subtrahendo gratiam, by withholding his grace, and leaving them to themselves. Cajetan. 3. God doth it as an universal cause, because in him we move, we live, and have our being, Act. 17. not as a particular agent: as Rupertus useth this comparison: Quemadmodum sol molle lutum convertit in durum: As the Sun turneth the clay and mire from soft to hard: of which changing, the Sun is only the general cause, the proper and next cause is the quality of the matter. 4. God turneth their heart into hatred occasionaliter, by ministering the occasion only: as Aug. Non cor illorum malum faciendo▪ August. in P●●●m. 104. sed populo bene faciendo cor eorum sponte malum convertit in odium: Their heart being evil of itself he turned to hatred, not by making it evil, but by doing well unto his people. God is said to do it, because he was the author of the welfare of his people, whereby the envious Egyptians were provoked to hate them. 5. The Lord is said to harden men's hearts ordinative & disposative, because he knoweth how to rule and dispose of their evil and obdurate hearts, and turn it to his glory, as Augustine proceedeth in the same place, Quo illorum odio, & ad exercitationem populi filii, & ad gloriam nom●n● su● usus est Deus: Which their hatred God used, both for the exercise of his people, and to the glory of his own name, Ex Perer. 2. Doct. God must rather be obeyed than men. Vers. 17. NOtwithstanding the Midwives feared God, and did not as the King of Egypt commanded. This their refusal to obey the King's wicked charge, was both lawful and commendable. The things which belong to Caesar, as tribute, custom, honour, fear, Rom. 13.7. must willingly and of conscience be yielded to Caesar, Matth. 22.21. But the things which belong to God must not be given to Caesar, as to violate our conscience, and to things displeasing unto God, to please men: But herein the Apostles resolution must stand, that it is better to obey Grd than men, Acts 4.19. 5. Places of confutation. 1. Conf. Touching the name of Mass. THerefore did they set Princes or Officers of the tribute over them. The Hebrews call tribute missa of messas, which signifieth to melt; in which sense the Popish Mass may very well be so called: for they have melted away all true religion and devotion by that idolatrous invention, and they have made it a right mass indeed to draw tribute and advantage unto them from the people, and wasting and melting their substance by such cunning fraud. 2. Conf. against merits. Vers. 20. GOd therefore prospered the Midwives. Pererius upon these words confuting the opinion of Gregory, that these Midwives because of the lie which they made, deserved a temporal blessing, saith, that considerig that they truly feared God, and that this work of mercy, which they showed, proceeded of the grace of God: Sine dubio meruerunt vitam aeternam: Without all doubt they merited eternal life. Disput. 10. in 1. Exod. number 4.5. But this is an unsound assertion: for seeing this act of mercy was blemished with their infirmity in telling a lie, as Pererius himself thinketh, in which regard they had need of God's mercy▪ as Augustine saith: Deus pro misericordia ignoscebat mendacio: God of his mercy pardoned the lie: how then could one and the same act include both merit, and require mercy? for grace and works cannot stand together, as the Apostle showeth, If it be of grace, it is not of works, else were grace no more grace, Rom. 11. 6. These two reasons do evidently convince that we deserve nothing at God's hand, both because our best works are imperfect, and have need of grace to pardon the imperfections thereof: and beside, we are the Lords bounden servants, we do no more than our duty, when we do our best, and even then also we are unprofitable servants, Luk. 17.10. God indeed crowneth our good works, but rather of his goodness and mercy, than our deserving, whose mercy is seen in his gracious promising, and his righteousness in his faithful performing. 3. Conf. against good works before grace, or without grace. NOw Bellarmine further by this example of the Midwives, whom he supposeth to be Egyptians, and so Gentiles, thus rewarded of God for this their act of mercy, would prove that men naturally may perform some good moral work, without any special help of God's grace, if they be not urged and pressed by some tentation: Lib. 5. de gratia, & lib. Arbit. cap. 9 Contr. 1. He taketh that as granted, which is before denied, that they were Egyptians: I have proved before, quest. 14. that it is more like they were Hebrew women. 2. It is an erroneous speech, that in this good work they were not assisted with God's grace. For the text showeth that it proceeded from the fear of God; which cannot be without God's special grace and assistance: and Pererius well confesseth that they were adjuta per interiorem earum animis infusam gratiam: helped by inward grace infused into their minds: Ibid. 3. This example is unfitly alleged, for here they were assailed by a manifest tentation, the danger of their lives in disobeying the King, and therefore according to Bellarmine's own position, they could not do this good work without the special help of God. 6. Places of moral use. 1. Mor. For their comfort that die in exile. Vers. 6. NOw joseph died and all his brethren. All these died and obtained not the promise, and they died out of their country. It should not therefore seem a grievous thing unto the children of God if they end their days in a strange country, in exile or banishment, or upon other occasions. For the earth is the Lords and the fullness thereof, Psal. 24.1. Ferus. 2. Mor. God turneth affliction to the good of his children. Vers. 12. THe more they vexed them, the more they multiplied. God can turn affliction to the best prosperity: our own corruption maketh oftentimes hurtful unto us, but affliction by God's goodness becometh fruitful and profitable unto us; as the Prophet David saith, Before I was afflicted I went astray, Psal. 119.67. 3. Mor. God overturnes the counsel of the wicked. Vers. 12. ANd they were more grieved. Thus we see how God is able to disappoint and overturn the counsels of the wicked; the Egyptians thought by thus oppressing the Israelites to breed their own quietness, and now seeing the children of Israel to increase the more, they are so much the more grieved and discontented. Thus God turned the counsels of Pharaoh against the Israelites, of Saul against David, of the Jews against Christ, upon their own head: Simlerus. CHAP. II. 1. The method and parts of the Chapter. IN this Chapter is set forth the condition of the instrument, which God prepared for the deliverance of the people, to verse 23. and of the people which were to be delivered. For the first, Moses is set forth first in his infancy, where is showed his nativity, vers. 1, 2. his conservation by the natural care of his mother, v. 3. and sister, v. 4. and the supernatural instinct of Pharaohs daughter, who taketh up the child, v. 6. then his education to vers. 10. Secondly in his man's estate, where his public actions are described, both in showing himself a Judge in being revenged of the Egyptian, and a mediator between his brethren, to vers. 16. and his private coming to Midian, vers. 20. and his marriage there, both with the occasion thereof, his cohabiting with Revel, and the introduction thereunto, his kindness showed to his daughters, to vers. 21. and the fruit of his marriage, the birth of his son. For the second, there is declared the complaint of the Israelites for their bondage, vers. 23. the merciful inclination of God, vers. 24▪ and fatherly condescension unto them, vers. 25. 2. The diverse readings. V.I. Vers. 3. took for him an ark of bulrushes. Iu. A.P.B.L. rather than of reed. S. of papyr, that is, of that kind of stuff, whereof they made papyr, the word is goma, another word is used in the end of the verse for reed. G.I. Vers. 14. Speakest thou this to kill me? Iu. A. better than thinkest thou to kill me. G. or intendest. B. or wilt thou kill me? L.S. the word is Amar to speak. I.C. Vers. 15. And Pharaoh heard of this matter, G.I.A.P. rather than heard of it. B. or heard this speech. L.U. or this word. S. Dabar signifieth both, the first rather, for Moses speech offended not, but his act. I. Vers. 16. The Prince of Midiam had seven daughters. I. C. rather than the Priest. G. B. cum cater. Cohen signifieth both, and it seemeth he was both Prince and Priest, as they used to be in those days. L.c. Vers. 17. Drove them away. I. that is, the servants which attended upon Revels daughters: for it is put in the masculine gender; better than to read it in the feminine, as V.L.I.A.P. L.S.c. Vers. 18. When they came to Revel their father. I.G.B. cum c●ter. not jethro. L. I.A.P. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar, transposing it out of the 18. chapter: but no such thing is in the Hebrew. Vers. 23. It came to pass after these days, I.A.P.S. rather than in process of time, G. B. or when many days were passed. V. the sense rather than the words: days are here put for years, for this was 4●. years after. 3. The explanation of doubtful questions. QUEST. I. Of Amram Moses father. Vers. 1. THere went a man of Levi. This was Amram the son of Kabath the son of Levi, who lived 137. years, Exod. 6.20. he was borne, as Eusebius writeth, 14. years before the death of joseph, that is, 55. years after Jacob's going down into Egypt: who saith he begat Moses at 77. years: Perer. Moses yet maketh no mention of his parents names, lest he should seem to boast of his parentage: Ferus. 2. The Hebrews have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite, who was in the days of jeroboam, that is above six hundred years, for from the going of Israel out of Egypt unto the fourth year of Salomon's reign are numbered 480. years: add unto these 77. years of Amrams' age, when he begat Moses: and 80. years, the age of Moses, at the return of Israel out of Egypt, so we shall have above 600. years, whereas the Scripture testifieth that he lived but 137. years. 3. But that which joseph reporteth is more probable, that this Amram being a faithful man praying unto God for his people, had a vision, wherein he was bid to be of good comfort, and that the child whose life was sought should be his son, who should be preserved from the Egyptians rage, and be the deliverer of his people, joseph. lib. 2. cap. 5. but seeing the Scripture maketh no mention, we may be at choice whether we will receive this report. QUEST. II. Why it is said he went and took. NOw it is said he went; not that he went to any other place or City, for seeing his wife was of the same family of Levi, it is like that they did dwell not far asunder. 2. Neither it is understood of his returning to his wife, from whom he had sequestered himself to fasting and prayer, as Ferus: for this text evidently speaketh of his first taking of her to wife. 3. But hereby is showed his advised purpose and determination in taking her to wife; as also some notable thing insinuated to follow, as it is said that Reuben went and lay with his father's concubine, Gen. 25. Simler. QUEST. III. Of jacobed Moses mother whether she were aunt or cousin German to Amram. Taken to wife a daughter of Levi. This was jocebed, 1. who was not the daughter of Amrams' uncle, and so cousin German to Amram, as the Septuagint & Latin translator, to whom consent Lyranus, Montanus, Cajetanus, Pererius with others: for though it should be granted that the Hebrew word Deed doth sometime signify the uncle's son, as jerem. 32.12. Hanan●el is called jeremy's uncles son, yet the word son may be supplied, as before vers. 8. he is called his uncle's son: yet seeing the Scripture evidently saith, that jocebed was borne unto Levi, Numb. 26.59. it is without controversy, that she was Levies daughter, sister to Rahath, and Aunt to Amram, being his father's sister, Exod. 6.20. 2. But yet the Hebrews are far wide, that would have jocebed borne about that time that jacob went down into Egypt, for than she should have been about 135. years old, elder by forty years than Sarah, when she bore Isaac; and if Moses birth had been so miraculous, the Scripture would not have concealed it: ex Perer. And the Scripture beside saith, that she was borne to Levi in Egypt, Numb. 26.59. 3. Neither was this jocebed another of the same name beside the daughter of Levi, as some think, seeing that the she is said to be Dodatho, his, that is Amrams, Aunt, Exod. 6.20. 4. The sounder opinion than is, that this jocebed was the natural and proper daughter of Levi, the Scripture so testifying▪ and of this opinion are, Vatablus, Paguine, junius, with the Chalde Paraphrast, and Simlerus with others. Thostatus conjectureth well, that Levi might beget her at 100 as Abraham begat sons at 137. after Sarahs' death, who lived 127 years, being 10. years younger than Abraham; and jacob at 107. begat Benjamin. And it is not unlike, but that jocebed at 68 years might bear Moses; in those day's women might continue childbearing till then: but howsoever this computation be counted, yet it is evident out of Scripture that jocebed was daughter unto Levi, and therefore all disputation to the contrary is needless. QUEST. IU. Why such marriages were tolerated in those days. NOw though afterward such marriages between the aunt and the nephew were forbidden by the Law directly, Levit. 19 yet it need not seem strange that then such marriages were in use, even among the faithful: 1. Because as Thostatus saith, it was ante legem datam, before any law was published. As Abraham married his brother's daughter, jacob married two sisters. 2. The paucity and the fewness of the righteous seed is to be considered, and the confusion of those times which made those things to be tolerated: jun. Annot. 3. They had a desire to match in their own kindred, as Abraham, Isaac and jacob did, and by that means they joined often marriage in near degrees of kindred, Simlerus. QUEST. V. When Amram married his wife. COncerning the time, when this man of Levi took his wife, though it be mentioned after Pharaohs cruel edict, yet it was done before: 1. Because Aaron was elder than Moses by three years, Exod. 7.7. and Miriam Moses sister elder than he; for she was of discretion to watch what should become of the babe: the conservation therefore of these children showeth that this cruel edict took no place then. 2. Neither is it likely that it continued long after Moses birth: for if all the male children had been cut off after Moses birth, who was 80. years old when Israel came out of Egypt, then there should have been few or none under that age that went out: and although by some secret provision some infants might have escaped, yet considering the straight and diligent search, which was made, as the Hebrews think every three months, such a multitude in all likelihood could not have been preserved, as went out of Egypt: Pharaohs edict against the children continued not long. therefore it is not unprobable that josephus writeth, that an Egyptian Priest told Pharaoh that about that time a child should be borne, which should be the ruin of him, and his Kingdom, and that Pharaoh thereupon did especially at that time give charge to destroy the infants, to meet with that child, as Herod did cause to be put to death all the children in Bethlem, and the coasts thereof, from two year old and under, Matth. 2.16. thinking also among the rest to surprise that holy babe. 3. Now it may seem strange that Amram would take a wife in this miserable time, not being ignorant that they should beget children to be bondslaves; but he being a faithful man, and believing verily that the Lord would remember his people, to bring them into the promised land, doth therefore take the married estate upon him, both for mutual comfort in those heavy times, and to increase the people of God, Simler. QUEST. VI Of the time of Moses birth, compared with the times before, and the times after. Vers. 1. ANd the woman conceived and bore a son. 1. Moses is borne the seventh from Abraham, another Enoch (who was the seventh from Adam, jud. 14.) buried also of God; another Noah, who was saved also in the Ark, and preached to the world 120. years, for so long Moses lived. ●. For the time of Moses birth. First to compare it with the years which went before, and the notable accidents therein; it was from the beginning of the world 2430. years, not 2370. only, as Pererius: and from Noah's flood 714. from the birth of Abraham 425. after the going down of Isaac into Egypt 135. and from the beginning of the Egyptian servitude 7. years. The truth of this computation may appear by gathering the sums of years together. From the beginning of the world to the flood are years 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius: for he reckoneth Abraham to be borne at the 70. year of Terah, whereas he was begotten 60. years after, at the 130. year of his father, being 75. years old, when Terah died at 105. as it is evident by comparing Gen. 11.32. and 12.4. From the first promise made to Abraham to the giving of the Law in Mount Sinai, S. Paul counteth 430. years: from the going down of Isaac into Egypt, until the return of Israel thence, are 215. years: and Moses was borne 80. years before their going out of Egypt. 3. The time of Moses birth thus agreeth with the computation of the years following. Moses was borne 80. years before the going of the Israelites out of Egypt, Exod. 7.7. & 120. years before their entrance into Canaan, Deut. 34. before the reign of David 517. years; before the building of Salomon's Temple 560. years: for from the going out of the Israelites until the fourth year of Solomon, when the Temple was built, are counted 480. years, 1 King. 6.1. to which add 80. years of the life of Moses: before the captivity of Babylon 990. years, for from the building of Salomon's Temple until the captivity, are years 430. which put unto the aforesaid sum 560. maketh 990. And before their return out of the captivity of Babylon, which was 70. years after, 1060. years: before the coming of the Messias 1620. as Pererius: Pererius deceived in the computation of 120. years. but with others more truly not above 1500. Consent. Pererius to justify his computation maketh his account by the greeks Olympiades'. Christ was borne in the last year of the 194. olympiad, that is, from the beginning of the Olympiades' 776. years. And the Olympiades' begun about the 8. year of Ahaz King of Judah; about 280. years from the building of Salomon's Temple. But seeing the computation of years unto the Messiah is expressed in Scripture, there is no need to take any direction from foreign Chronicles.. So than whereas before the sum of years from the building of the Temple unto the captivity, meaning, the last captivity of all under Zedekiah, was said to be 430. from this must be abated 20. years from the third year of jehoiakim, when the first captivity begun, Dan. 1.1. and there the 70. years' captivity took beginning, so we have 480. years: unto this number must be added daniel's 70. weeks unto the death of the Messiah, which make 490. years: and thirty and odd years must be substracted (the space between the birth and the death of the Messiah) so we shall have about 940. years from the building of the Temple to the birth of the Messiah: unto which add 560. years from Moses birth to Salomon's Temple, so the whole sum of years from Moses birth until Christ's, will be 1500. as it is said before, 120. less than Pererius by his Olympiades' accounteth. 4. To compare Moses time with foreign accidents: Moses was borne before the beginning of the Olympiades' 840. years, which began in the 8. year of Ahaz, ●useb l●b. 10. de 〈…〉. Evang. 〈◊〉 ult. The time of Moses birth compared with foreign stories. and after Ogyges flood 180. years: for Eusebius out of julius Africa●us showeth that Ogyges flood was 1020. years before the beginning of the Olympiades'. Moses birth was 430. years before the Trojane war, which was 407. years before the beginning of the Olympiades', and Moses was borne before the building of Rome 865. years, for Rome was founded in the beginning of the 7. olympiad, that is, the 25. year after they begun: ex Perer. QUEST. VII. Of the antiquity of Moses, who is found to be the most ancient of all writers, either sacred or profane. COncerning then the antiquity of Moses, it is evident that he is the first and most ancient of all either sacred or profane writers: 1. The prophecy of Enoch, mentioned in the Epistle of jude, is not from a more ancient writer than Moses: which was either kept by certain or undoubted tradition, or else was framed by the Doctors of judah, from the short speeches which Moses hath of Enoch. The book of the Lords wars, Siho●s victory, Numb. 21. was after the Law, and it was some rehearsal of the battles, which the Lord fought for Israel, made much about the time: but being not now extant, it is without compass of this question. 2. For profane authors and writers Moses far exceedeth them all, as it may be thus showed: 1. The Greek Chronicles have nothing more ancient than the times of I●ich●● and Phoroneus, the first Kings of the Argives, when Ogyges flood happened; as witnesseth Dionys. Halicarness. and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquity of Greece, goeth not beyond Phoroneus and Niobe. About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jews: but, as is before showed, he could not be above 180. years after Ogyges flood. 2. From this flood unto the time of Cecrops the first Athenian King. Athens lay desert almost two hundred years, and long after Cecrops were Deucalion's flood, Phaeton's▪ burning, Cadmus, that builded Thebes, Esculapius, Theseus', Hercules: so that Moses being before Cecrops▪ is found to be far more ancient than any of these. 3. Moses is elder than Homer the most ancient Greek writer, as josephus showeth, lib. 1. cont. Appion. who was long after the Trojan war; Pliny thinketh 250. years, after Solinus 270. Cyrillus 160. Herodotus three hundred years: but it is certain that he● was at the least one hundred years after. But Moses was borne 430. years before the battle of Troy, as is before showed: so that he is far elder than the seven wise men of the Grecians, and then Pythagor●●▪ Heraclitus, Hypocrates, Democritus, Anaxagoras, Socrates, Plato with the rest, who were many years after Homer. Appion the Grammarian that wrote against the Jews of two gross errors. 4. Hence then appeareth that notable error of Appion the Grammarian, in Tiberius Caesar's time, who would have Moses bring the Israelites out of Egypt in the first year of the seventh olympiad, at what time the Tyrians built Carthage in Africa. For it is evident that Carthage was built about the time of the Trojan battle: for Aeneas went from thence to Dido the founder of Carthage, as Virgil. testifieth: and josephus writing against the said Appion, showeth, that from Hiram King of Tyre, in whose time the Temple was built, unto Pygmalion and Dido, were 155. years, and to the beginning of the Olympiades' in the 8. year of Ahaz reign, were 280. years: so that by this account Carthage was built 140. years before the count of the Olympiades' began. Appion then is found to be in a double error▪ for both Moses was diverse hundred years before the building of Carthage, and Carthage was built long before the computation of the Olympiades': ex Perer. QUEST. VIII. Whether the name of Moses were known unto the Gentiles before Christ. NOw than it is evident, 1. that Moses name was known unto the ancient writers of the Gentiles, as Saconiatho that Phenicean Antiquary, and Berosus Chaldeus, Ptolomeus, and Manetho, Egyptian Chronographers; and among the Grecians Artapanus, Polemo, Eupolemus, do make honourable mention of Moses: Likewise Troyus Pompeius cited by justin. Martyr. lib. 36. and Diodorus Siculus: Num●nius Pythagoricus calleth Plato the Attik or Athenian Moses. 2. But yet sparing mention is made of Moses among the Ethnik writers, because they held his writings to be sacred and divine, and so not to be profaned and made common; as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus, alleging at the same time the examples of Theopompus, the Historiographer, and Theodectes the tragical Poet, that when they attempted to transpose some things out of Moses books, the one into his story, the other into his tragedy, the first was perplexed in mind, the other smitten with blindness, till they perceived their error and desisted: Aristeas. 3. Origen then is deceived, who thinketh that till after Christ the name of Moses was not heard of among the Gentiles ● Homil. 2. in Cant. Pererius. QUEST. IX. How Moses is said to be a proper child, and by whom he was hid. Vers. 2. WHen she saw that he was fair and goodly, she hid him. 1. Both the parents did their part i● hiding him, Heb. 11.13. but the mother was the chief, either in regard of her motherly affection, or for that the advice came first from her. 2. josephus writeth that Amram had a special revelation & vision concerning this child, that he should be delivered from this danger, and be himself a deliverer of his people. But seeing these parents of Moses are commended for their faith, which must be grounded upon the word of God, it is likely that they builded rather upon the promises made to their Fathers, than any special revelations. 3. The child was goodly to see to, that is, a certain divine comeliness appeared in him, not only properness of body, as Stephen showeth, Act. 7. and the Apostle, Heb. 11.23. this act of theirs then principally proceeded of faith, which was so much the more increased by the object of this goodly child, in whom they saw such signs of grace, as that they doubted not, but that God would take the protection of him: Siml●r. QUEST. X. The Ark wherein Moses was put, whereof it was made, and where placed. Vers. 3. SHe took an Ark of bulrushes. The word here used is Tebath, which is given also to Noah's Ark and the Ark of the Tabernacle: The Septuag. retain the same word Thibis, without any other interpretation; but it is like, through the error of some Scribes, that Thibin was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the edition Complutense readeth: but Origen is here deceived, that thinketh Thibis to be a coffin made of wicker, or of the barks of trees, Hom. 2. in Exod. it signifieth nothing but an Ark for the frame; the matter whereof it was made, is beside expressed: 2. which some think was of Reed: Vatab. Genevens. oaths of Bulrushes: jun. Pag, Mont. which is most like; or of the tree Papyrus, as josephus, whereof they made the paper (which word is used to this day, though our paper be now made of linen) it was a light matter that might easily be supported in the waters: and both to fasten the stuff the better, and to keep out the water, they daubed it with slime and pitch: Simler. as Noah pitched his great Ark to hold out the waters. 3. This Ark for the bigness, josephus thinketh was no greater than could well contain the child: but josephus is deceived that they put this Ark or coffin into the midst of the flood, for the text is evident that they put it amongst the flags or reeds, that it should not so easily float upon the waters, and to be the better defended from the wind: Pererius. QUEST. XI. Whether Moses parents did well in exposing him. BUt here the question will be moved, whether Moses parents did well in exposing the infant thus to apparent danger, seeing nature hath given unto bruit beasts a natural instinct rather to adventure their lives for their young ones, than to leave and forsake them. These reasons than may be yielded in defence of this their fact: 1. That if they had kept their child at home, than they had most certainly exposed not only him to danger, who could not be hid, partly from the diligent inquisition of Pharaoh, partly from the notice of the Egyptians, among whom they dwelled, junius: but also his parents by all likelihood should have perished: therefore in that they do thus expose the infant, they do deliver him from a certain danger, leaving him to an uncertain: Perer. 2. Beside, they use all careful means to provide for the child, in pitching the Ark, in laying it in a safe place, Perer. from whence the mother might take it by stealth and suckle it at her pleasure, Simler. Beside, they appointed his sister to be his keeper, to se● what should become of the infant. 3. Further, though there be no certainty either of the revelation showed to Amram that the child should be preserved, as josephus writeth, or of that excuse of the Hebrews, that Miriam being a Prophetess gave direction what they should do; yet seeing this act of theirs proceeded of faith in God, as the Apostle showeth Heb. 11. it is not to be doubted, but that herein they were directed by the instinct of the spirit, and that they did it not in grief and despair, as Philo seemeth to affirm, that they wished they had exposed their child so soon as he was borne, seeing they could no longer keep him. QUEST. XII. Of the education of Moses, and his adoption to be Pharaohs daughters son. Vers. 5. WHen she saw the Ark among the bulrushes, she sent her maid to fet it, etc. The Chalde Paraphrast readeth here, that she put forth her arm to take it: for the word amah signifieth both a Cubite, but than it is with dagesh and a maid, than it is without dagesh, amah, not ammah as here; and therefore Aben Ezra refuseth the Chalde reading. Beside, Pharaohs daughter coming down to wash her, it is not like she was among the flags, where the Ark was, which had been an unfit place to wash in. Simler. 2. By God's providence Moses own mother became the child's nurse: josephus writeth by this occasion, because when divers Egyptian women were brought, the child refused to suck of them, and would not take the breasts of any but of his mother: but the true occasion is here expressed, that when Moses sister perceived that she was in love with the child she offered to go call a nurse of the Hebrew women. 3. Pharaohs daughter adopted him to be her own son, not as Philo thinketh, feigning herself to be with child, and making Pharaoh believe that is was her own; Philo lib. 1. de vita Moses. neither yet did the properness of the child only allure Pharaoh to consent that his daughter should nourish him as her son, especially if it were true as josephus writeth, joseph. lib. 2. Antiq. cap. ●. that while Pharaoh played with the child he took off his Diadem and Crown, which the Egyptian Priest that foretold of his birth, did interpret to be ominous to the Kingdom, and therefore gave counsel the child should be slain; but Pharaohs daughter snatched him out of his arms and so saved the child's life This then is chiefly to be ascribed to God's special providence, who so wrought that the child should be brought up even among his enemies. QUEST. XIII. Whence Moses had his learning, of the Egyptians only, or of the Grecians also. AS Pharaohs daughter adopted Moses for her son, so (as S. Stephen witnesseth) he was learned in all the wisdom of the Egyptians, & being counted a Prince's son, had no doubt a Princely education. 1. But here Philo is deceived, who beside the arts and science which he learned of the Egyptians, as Arithmetic, Geometry, and the Hieroglyphikes, that is, their hid and secret and Enigmatical doctrine, saith, he was taught of the Chaldees Astronomy, and Philosophy of the Grecians: for beside that Stephen only maketh mention of his Egyptian learning, it is certain that there was no profession of Philosophy or of learning among the Grecians, before the seven wise men, before whose time Moses was borne almost a thousand years, Perer. And Moses was about Inachus time, long after whom in the eleventh generation, Cadmus found out the Greek letters, after whom flourished Amphion, Orpheus, Museus, Linus: Euseb. lib. 9 de praep●rat. Evangel. cap. ult. Simler. 2. Neither is it probable which Artapanus an ancient writer affirmeth, that beside many other benefits which Moses brought to the Egyptians, he taught them the use of letters, and therefore was honoured of them under the name of Mercurius: for seeing Moses received his learning from the Egyptians, it is likely they had also the knowledge of letters. Clemens Alexandrinus lib. 1. ●ib. de civitate Dei 18. cap. 59 3. That also is as uncertain which Clemens Alexandrinus allegeth from Eupol●mus, that Moses taught the Israelites the knowledge of the letters: for beside that Augustine thinketh that the Hebrew tongue was continued from Heber, and preserved in the family of the fathers together with the letters, long before the giving of the Law, grounding his opinion upon that place, Deut. 29.10. where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whether Moses found out the use of letters. that Moses appointed Scribes and instructors of the letters: josephus also writeth that the Hebrew letters were in use before the flood, and that they of Seths' posterity having learned of Adam▪ that the world should be twice destroyed, once by water, and the second time by fire, did make two pillars, the one of brick, the other of stone, and did therein grave the principles of the arts and sciences, that those profitable inventions should not be lost, that if the waters dissolved the brick, yet the other pillar of stone might continue, which josephus saith, was to be seen in his time in Syria, joseph. lib. 1. Antiq. Ex Perer. QUEST. XIV. What kind of learning Moses received of the Egyptians. FUrther, it will be inquired what manner of learning it was which Moses learned of the Egyptian. 1. Such profitable arts, as were professed among the Egyptians, as Arithmetic, Geometry, Astronomy, Moses was instructed in, as being fit to prepare him for that public administration, wherein he should be employed. 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes, which by certain outward symbols and Emblems did set forth diverse mystical, moral & politic principles, which kind of doctrine was not known to the vulgar sort; herein justinus Martyr thinketh that Moses was trained up, having the knowledge only thereof, not the use, which was vain, frivolous & superstitious: Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certain kinds of beasts to be eaten, and some only and not other to be sacrificed, as Eleazar the high Priest answered the Ambassador of Ptolemy Philodelphus: as Pythagoras had also his Enigmatical precepts, ●risteus in his history of the 72. translations. Ignem gladio ne fodias; Do not gall the fire with a sword; that is, provoke not an angry man: C●● non comedendum; The heart is not to be eaten, that is, grief is not to be nourished in the mind: Hir●ndinem in domum non esse recipiendam: Not to receive a swallow (that is, a brabbler) into the house, and such like: that Moses used many such legal helps in prescribing of his legal rites and ceremonies, it is not to be thought, seeing he had his direction from God and saw a pattern of such things which belonged to the Tabernacle in the mount, Exod. 25.40. QUEST. XV. Whence the Egyptians received their learning. BUt if further it be demanded, from whence the Egyptians received their variety of learning. 1. Neither is the opinion of jamblicus probable, that Mercurius, called Trismegistus, (because he was a great Philosopher, a great King, and a great Priest) was the author of the Egyptian learning, whom he● allegeth, certain ancient authors testifying, to have written of the wisdom of the Egyptians, 35535. books: for this Mercurius the nephew, as is supposed, of the other Mercurius, whose grandfather by the mother's side Atlas was, in whose time Moses was borne, as Aug. lib. 8. de civ. Dei cap. 8. being after Moses, could not be the inventor of the Egyptian skill, which Moses long before learned. 2. Neither yet is it certain that Abraham instructed the Egyptians in these sciences as josephus writeth; for his abode and continuance was not long in Egypt, and so he wanted time there to lay the foundation of so many arts. Lib. 18. de civ. Dei cap. 40. 3. Augustine yieldeth to the opinion of Varro, that Isis the daughter of Inachus first delivered to the Egyptians the grounds of these arts, who yet is more likely to have been the inventor of husbandry and other such profitable trades, than of the mystical arts and sciences. 4. Therefore the more probable opinion is, that by whomsoever the first seeds of this mystical profession were sown among the Egyptians, it is not to be doubted, but that by Jacob's coming down, but especially Joseph's long time of government, their knowledge was much increased, the scripture bearing witness hereunto, Psalm. 105.21. He made him Lord over his house, to teach his Senator's wisdom: and by the cohabiting of the Hebrews 215. years in Egypt the Egyptians might profit more in the profession of wisdom, which that superstitious people might with their gentilismes and superstitions intermingled, change and alter. And for the truth hereof that the Egyptians learned many things of the Hebrews, this may serve as an evidence, that in Herodotus, Diodorus Siculus, and other waiting of the ancient Egyptians many things are found, having some conformity with the doctrine, law and usages of the Hebrews, ex Pererio. QUEST. XVI. Why it pleased God that Moses should be instructed in the Egyptian learning. NOw it pleased God, that Moses should be thus trained up in the wisdom of the Egyptians and have a courtly bringing up, that by this means he might be instructed in the government of the Commonwealth and be prepared for that public function which he should afterward be called unto. So David was taken from the flock and brought up in Saules court to learn the discipline of the Kingdom. Though it pleased God to use the ordinary means for Moses instruction, yet he always doth not so, and especially in the new Testament the Apostles were extraordinarily inspired, being in humane learning altogether unexpert, for there was more abundance of spirit and grace in the new Testament under Christ, than in the old under the Law, Simler. 2. Beside, Moses by this means became famous and got himself great authority among the Egyptians, that there might be greater respect had unto his message afterward, and being fully instructed in the knowledge of the Egyptians he was the better able to discern the errors and superstitions, both to convince the Egyptians and to contain the Israelites in the obedience and profession of the truth, ex Perer. QUEST. XVII. Why Moses had this name given him. Vers. 10. SHe called his name Moses. 1. Concerning the imposition of the name of Moses, neither is the opinion of Philo and Clemens Alexandrinus probable, that it is an Egyptian name derived of (Mos) which signifieth water; and josephus will have it compounded of Mos water, and Ises saved; for the etymon of the name is not from the water, but because he was drawn and taken out, as the reason is here expressed. 2. Neither yet is it like that Moses was in the Egyptian language, called Mueves, as jun. out of Diod●r. Siculus, or Movion, as Pererius out of Aben Ezra, being of the same signification which Moses is in Hebrew, that is, drawn out; for than it is like the Egyptian name would have been expressed as Joseph's is, Gen. 41.45. and daniel's Chalde name, Dan. 4.5. 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses, as Eugubinus, Lippom. Thostatus: for seeing the Hebrews were an abomination to the Egyptians, it may be thought also, that they abhorred their names. 4. Therefore I rather incline to think with Simlerus and Osiander, that this word whereof Moses is derived, is Massah to draw out; as it is taken Psal. 18.17. Thou hast drawn me out of the waters, might be common both to the Hebrews and to the Egyptians, as some words are common to diverse languages, both alike in sound and signification; or it might be translated or transposed out of the Egyptian tongue into the Hebrew. 5. But as for other names that Moses should be called by, as at his circumcision joachim, which signifieth established, and afterward Melchi, my King, as Clemens Alexandrinus writeth, we reject them, as having no ground in Scripture, seeing he is perpetually called by the name of Moses, which name was by God's providence imposed, wherein is set forth the principal part of his calling to draw the Israelites out of the waters and troubles of Egypt, and to lead them through the red sea, and so indeed historically to draw them out of the waters. QUEST. XVIII. Of Moses visiting his brethren. Vers. 11. ANd in those days when Moses was grown, he went forth to his brethren. 1. Very little mention is made of Moses time spent in the court till he was forty year old, for then as S. Steph●n showeth, Act. 7. he began to visit his brethren, like as little is expressed of the doings of Christ while he lived privately till he was thirty year old, Pelican. 2. josephus writeth how in this time he warred against the Ethiopians, and while he besieged Saba, the King of Ethiopia his daughter fell in love with him, and was married to him, whom the author of historia scholast. saith was Zipporah. But the Scripture showeth that she was the daughter of the Prince of Midian, Perer. 3. He was now grown not only in stature of body, but in the grace and gifts of the spirit, Pelican. And as it seemeth having neglected, and forgotten his brethren hitherto, being now especially stirred up & called of God, he goeth to visit his brethren; he did it not only of a natural instinct, as Hilary seemeth to write. 4. And this the Apostle showeth to have been an excellent work of faith: For 1. he refuseth to be called Pharaohs daughters son: He renounceth his courtly life and he pleasures of Egypt. 3. He preferreth the afflictions of God's people before the pleasures of Egypt. 4. He looketh unto the reward, Heb. 11. Ferus. But if it be asked, why joseph did not so likewise to leave the court, as Moses did, I answer, first that some think that joseph did in his old age leave Pharaohs court, Why 〈…〉 the 〈…〉 and ay 〈…〉 not. and went and dwelled with his brethren in the land of Goshen; beside, the case between joseph and Moses is far diverse, for in Joseph's time Pharaoh was a friend to Israel, now an enemy; then the people were in happy case, now the state is miserable; Joseph's calling was to be a feeder of Israel in Egypt, Moses to bring them out of Egypt, Simler. QUEST. XIX. Whether it were lawful for Moses to kill the Egyptian. Vers. 12. WHen he saw no man he slew the Egyptian. Concerning the fact of Moses in killing the Egyptian, we are far off from accusing, or blaming the same, which was at the first the opinion of Augustine, who thus writeth against Faustus. Consulta aeterna lege reperio, non debuisse hominem à Mose, qui nullam ordinariam potestatem habebat, quamvis improbium oc●idi: I find in the eternal law, that Moses having no ordinary power, ought not to have killed no not a wicked man. But afterward he rejected this opinion, qu●st. 2. in Exod. O●cumenius also upon jude bringeth in the Devil contending with Michael the Archangel, that Moses was not worthy of burial, because he unjustly killed the Egyptian. But S. Stephen defendeth this fact of Moses as being a proof of his calling from God, Acts 7.25. 2. Some of the Hebrews think, that the Hebrew here smitten of the Egyptian, was the husband of one Salomith, with whom the Egyptian committed adultery, and had by her that blasphemer that was put to death, Levit. 24. and therefore he was justly killed of Moses: but these are mere conjectures. 3. Some other Hebrews think, that Moses killed not the Egyptian with the sword, but by the word of his mouth, as Peter killed Ananias▪ Act. 5. but then Moses needed not to have been so circumspect, and to have buried him privily in the sand, Simler. 4. Cajetan defendeth this fact, because this Egyptian was one of the cruel taskmasters, that oppressed the Hebrews, and therefore it was lawful to kill him: but if Moses had been a private man, it had not been lawful, no not to kill an enemy in this case. 5. Paulus Burgensis upon this place is of opinion, that Moses might do this in charity, to deliver his brethren, and to relieve the oppressed, though he had not a singular inspiriation, or public calling to do it: & so Ambrose seemeth to think, lib. 1. de officiis, cap. 36. And the Scripture seemeth to warrant it: Deliver them that are drawn to death, Prov. 24.11. But though it be an act of charity to deliver, and to rescue, yet it is an inordinate charity, to kill one to deliver another. 6. Wherefore the best defence is, that Moses was inspired of God, and had his authority from him, to do the office of a Judge between the Hebrew and the Egyptian; which is affirmed by Saint Stephen, He thought that his brethren would have understood, that God by his hand should give them deliverance, Act. 7.25. And this is the resolution of Augustine, quast. 2. in Exod. Thostatus, Th●●. secund. secund. q. 61. artic. ult. Lyranus and Thomas Aquin. Unto this may be added, that Moses being the reputed son of Pharaohs daughter, was a public person, and so of great authority: jun. in Analys. It may be also that all the circumstances of this fact are not expressed: as that the Egyptian did so assault the Hebrew, as that the one could not be rescued without killing of the other, or Moses might kill him in his own defence, the Egyptian running upon him, when he offered to rescue the Hebrew: Perer. But the best defence is, that Moses was hereunto extraordinarily stirred up of God: which extraordinary motions are not now of us to be imitated or to be drawn into example, Ferus. QUEST. XX. Why Moses though warranted from God, yet useth great secrecy and circumspection in this business. Vers. 12. ANd he looked round about, and when he saw no man, etc. It will be objected, if Moses had authority and a calling from God to kill the Egyptian, why did he it secretly? To this may be answered, that although Moses was to himself assured of his calling, yet was it not known either to the Hebrews or Egyptians; and therefore his calling being yet secret and hid, it was fit that his acts should be secret: otherwise his public acts, his calling being yet secret, would have been as much offensive and called in question, as if he had had no such calling: jun. in Analys. So Ehud killed Egl●● privately in his secret chamber, judg. 3. and Gedeon, being not yet pulikely known and taken to be appointed of God to deliver his people, did pull down the altar of Baal by night, judg. 6.27. Herein th●n Moses showeth his godly discretion that he might proceed by order. QUEST. XXI. How Moses is said to fear, seeing the Apostle denieth that he feared the King, Heb. 11.26. Vers. 14. THen Moses feared and said, etc. Yet the Apostle saith, he feared not the fierceness of the King, Heb. 11.26. To reconcile Moses and the Apostle: 1. We approve not Theodoret's exposition, that Moses is said not to fear, in respect of the cause of his flight, the kill of the Egyptian, which fact he feared not; as not repenting him hereof: but this interpretation seemeth somewhat hard: and the Apostle showeth that he feared not the King, no not when he left Egypt: therein then consisted the vacuity of his fear, not in respect of the fact. 2. Chrysostome expoundeth his not fearing of his so leaving Egypt, that yet he feared not to return again thither: but Moses was strengthened and encouraged of God to return afterward: the vision which he saw 40. years after, did not take away his first fear. 3. Theophylact understandeth it of the degree of his fear: he did not so fear the King, as that he fled a far off, but went to Midian a Country adjoining, not fearing that the King would pursue him thither: But the Apostle exempteth him, not only from some degree, but from all fear. 4. Some refer his fear unto the affliction, and persecution, that by this means was like to be increased: so he feared not for himself, but for the people, Pelican: but Moses speaketh of his own fear, upon the which he fled: his fleeing was a means to deliver himself from the danger, and not the people. 5. Other say, that he feared not so much the King as he feared to offend God, lest if he had offered himself to the danger and not made an escape, he should have tempted him by presuming: Osiander. But the text showeth that he was afraid of Pharaoh and fled from him. 6. Others confess that Moses showed his infirmity of fear, but it was covered by faith and so not imputed: Genevens. But the Apostle denieth that he feared at all. 7. Some do expound it not of Moses first leaving of Egypt, when indeed he feared the King, but of his second departure, when he brought out the people thence, for than he feared not Pharaohs anger at all, as is evident, cap. 10.29. Lyranus, Thostatus, Pererius, jun. And this exposition doth very well resolve this doubt. 8. Unto this also may be added, that if we understand it of his first departure, Moses fled not for any fear in respect of himself, but lest that his calling by this means should be hindered, and he withdraweth himself not so much of fear, as to reserve himself for a better opportunity: Simler. Nor yet doth he fear as distrusting his calling, but because he lost this opportunity: jun. And the reason of his fear is expressed in the text: Then Moses feared and said, certainly this thing is known. He feared lest he should be hindered in this business of the deliverance of the people. Thomas also to the same effect saith, that there are two things to be considered in fear, unum vituperabile, one to be dispraised, when for fear any evil is committed, or any good omitted, and this was not in Moses; another that is Laudabile, praise worthy, si quis salva fide refugiat peri●ulum instans: If one not violating his faith, doth shun the instant danger: unless we will say, that Christ, when he escaped out of their hands, that sought to stone him, did it of fear, Luke 4. But I rather prefer the 7. exposition, before touched. QUEST. XXII. Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath been made of that place to the Hebrews, it shall not be amiss briefly to show the meaning of those other words of the Apostle, vers. 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt: 1. We refuse here the exposition of Lyranus, that he calleth the rebukes of Moses the rebukes of Christ, because by faith foreseeing what Christ should suffer, he by Christ's example was confirmed to endure the like: for in this sense they are Moses rebukes rather than Christ's. 2. Neither are they called Christ's rebukes, because they were such as Christ commendeth: Blessed are they that suffer persecution for righteousness sake, Matt. 5. 3. or for that Christ was to come of that people, and therefore their rebukes are counted the rebukes of Christ: Cajetan. 4. or because Moses was a figure of Christ, and suffered the like rebukes: because that as Moses left the Court, and palace of Pharaoh, to be partaker of the afflictions of his people, so Christ descending from heaven took upon him our infirmities: Oecumenius, Theophylact. 5. But they are called Christ's rebukes, because he suffereth in his members, and accounteth their afflictions as his own: in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his body's sake, which is the Church, Col. 1.24. QUEST. 23. Why Pharaoh sought to slay Moses. Vers. 15. PHaraoh heard of this matter, and sought to slay Moses. The causes why Pharaoh sought Moses life, josephus allegeth to be these three: 1. Because the Egyptians envied his prosperous success in the wars against the Ethiopians. 2. They feared him, as like to be one, that aspired to great matters, and might seek some innovation and change in Egypt. 3. The Egyptian Priests did prophesy of him, that he was like to prove very dangerous to Egypt. By these means the King was incensed against him. But I rather approve that which Philo writeth, that Pharaoh was not so much moved against Moses, for the death of one Egyptian, as for that by this he perceived, that Moses was a friend and favourer of the Hebrews, whom he accounted his enemies, and an enemy to the Egyptians his subjects and friends: Philo lib. 1. de vita Mosis. QUEST XXIV. The causes why Moses lived in exile and banishment 40. years. Vers. 15. THerefore Moses fled. Zeiglerus thinketh that whereas at the fortieth year of Moses age there were 390. years expired since the promise made to Abraham, and that ten years only remained of the affliction of the people, which was to continue 400. years in one place and other, Genes. 15.13. Moses thought to prevent the time, there being but ten years to come: and therefore God punished his presumption with forty years' exile. But this cannot stand with the Apostles testimony of Moses, that by faith he forsook Egypt: if it were a work of faith, how could it be a punishment for his presumption? Therefore the causes of Moses flight and exile are better touched by Ferus: 1. That the people should not depend upon man, but trust in God for their deliverance. 2. That Moses might be weaned altogether from the pleasures of Egypt, and delicate life in Pharaohs Court. 3. That he might be taught, that the deliverance of Israel should not be by sword or strength, but by the spirit of God. 4. To punish the people's ingratitude, for not more thankfully accepting of this benefit, that God had stirred them up a deliverer: for not only this Hebrew whom Moses rebuked, rejected his calling, but generally all the people made light of it, as S. Stephen showeth, Act. 7.25. QUEST. XXV. Of Midian what country it was, and where situate. Vers. 15. ANd dwelled in the land of Midian. 1. This was the chief City of the Midianites, so called of Midian, one of the sons of Keturah by Abraham: it was situate in Arabia upon the red sea, as josephus. 2. Hierome saith there were two Cities of this name, Hierom. de 〈◊〉 Hebraic. one on the South part of Arabia by the red sea; the other by Arnon, and Arcopolis, the ruins whereof were to be seen in his time. 3. The whole Country was called Arabia, where the Midianites, Amalekites, Israelites dwelled together: Philo. And these Arabians were called Petrei, of their metropolis or chief City Petra: Borrh. 4. This Midian was not far from Mount Sinai, for thereabout did Moses keep his father in law's sheep, Exod. 3. and thither came jethro with Moses wife and children: and S. Paul placeth Sinai in Arabia, Gal. 4. 5. The women of this Country joining with the Moabites enticed the Israelites to commit fornication, Numb. 25. These Midianites oppressed Israel seven years, of whom Gideon slew 135000. jud. 8. QUEST. XXVI. Rehuel, jethro, Hobab, whether the same. Vers. 18. ANd when they came to Rehuel their father, etc. This Rehuel was not the same with jethro, as the Septuagint and Latin translator here read, jethro, and as Hierome thinketh, they were two names of the same man. 2. Neither had he four names, jethro, Rehuel, Hobab, Keni, as Thostatus, Hierom contra Heluidium. Lyranus: for Hobab was the son of Rehuel, Numb. 10.29. and he was called Keni of his nation and country, because he was a Kenite, Numb. 24.21. junius. 3 Pererius also is deceived, thinking that Hobab was not Moses father in law, but his wife's brother, and his father in law's son: because (saith he) Moses father in law departed from them at Mount Sinai, Exod. 18. but Hobab stayed with them still, and was their guide in the wilderness, Numb. 10.31. But Pererius herein erreth also: for these two stories of jethro and Hobab. Exod. 18. and Numb. 10. must be joined together: they were both one man, Pererius deceived. and he took his leave of Moses, as it is showed Exod. 18. but he returned again unto them, before they departed from Sinai, to be their guide, as Moses requested, Numb. 10. and it is like he brought his kindred and family with him, because the Kenites are read afterward to have cohabited with Israel, judg. 1.16.4. Wherefore Rehuel was grandfather unto Moses wife▪ called also their father, after the manner of the Hebrews. jethro and Hobab are the same, for they are both said to be the father in law of Moses, Exodus 18. and Num. 10.29. and Hobab and jethro was the son of Rehuel: ibid. jun. QUEST. XXVII. Whether Rehuel were Prince and Priest of Midian. Vers. 16. ANd the Prince of Midian, etc. The Hebrew word is Cohen which signifieth both Prince and Priest, and one that is preferred or exalted in any office or authority, as David's sons are called cohanim, chief rulers, or men of authority, 2 Sam. 8.18. Priests they were not, being not of the tribe of Levi, but of judah. 1. Yet it is not like that he was King of Arabia, as Eusebius allegeth out of Artapanus an ancient writer: for it was not seemly for a Prince's daughter to keep their father's sheep; neither is it like, if he had been a King, that the other shepherds would have offered such vio●●● unto them: Simlerus. 2. josephus, Philo, the Septuagint do hold him to have been a Priest: the 〈◊〉 Paraphrase readeth, Prince. It is like he was both a Prince, and a Priest, as Melchisedeck King of S●lem was: and as after the captivity of Babylon the same were both Princes and Priests in Judea: Perer. and of old time the Priesthood went with the birthright; Borrh. QUEST. XXVIII. Whether Rehuel were an idolatrous Priest, or a Priest of the true God. COncerning this jethro his profession. 1. I neither think this jethro was an Idolatrous Priest before he came to Moses, Exod. 18. and then first converted, as David Kimhi, to whom Pererius consenteth: for it is not like that Moses would have married an Idolaters daughter, Simler. at the least Moses had not continued with him so long even 40. years for nought, and his father in law an Idolater still. 2. Neither is it probable that jethro from the beginning was a Priest and a worshipper of the true God, seeing he was the Priest of the Midianites, that were Idolaters: as Aben Ezra. 3. Therefore it is most probable, that first some seeds of true religion, and of the knowledge of God were preserved among the Midianites even from Adam: yet intermingled with the superstitions of the heathen: Borrh. but by Moses abode and continuance with jethro we are to think that he was more established in the knowledge of the true God: and was most of all confirmed, when he came to Moses: Exod. 18. where indeed he professeth himself a true worshipper and Priest unto the high God, offering sacrifice unto him, jun. QUEST. XXIX. Why Zipporah is called an Aethiopisse, Numb. 12.1. Vers. 21. WHo gave unto Moses Zipporah his daughter. 1. This Zipporah here a Midianitish woman, is also the same which is called the Cushite or Aethiopisse, Numb. 12. 1. for that is but a fable of josephus▪ that Moses married the King of Ethiopias' daughter: which Philo writing of purpose the History of Moses life, maketh no mention of, being before josephus: and Moses is found to have had no more children, than those which he had by Zipporah, which is a probable conjecture, that he had no more wives. 2. She is then called an Aethiopisse, not of the contrary, because she was fair, as the Chalde readeth, or by way of contempt, because the people of that country are noted for their deformity: but there were two countries called Aethiopia, the one was the occidental toward the West beyond Egypt, the other was the Oriental toward the East bordering upon the red sea, which the Arabians inhabit: Perer. And in Hebrew she is called a Cushite, and Aethiopia is named Cush, because the posterity of Cush inhabited both the West Aethiopia and the East which is Arabia. The Midianites than were called Cushites, not because they came of Cush, Gen. 10. but because they inhabited in that country: jun. And that Midian also is called Cush, or Aethiopia, it is evident, Habac. 3.7. For iniquity I saw the tents of Cushan, and the curtains of the land of Midian did tremble: Perer. ex Hierom. QUEST. XXX. At what time Moses sons were borne unto him. Vers. 22. SHe bore a son whose name she called Gershom, etc. 1. This child was borne unto Moses not long before his return into Egypt out of Midian, where Moses stayed 40. years, and likewise his other son Eleazar: because they were but little ones both, when Moses took his journey into Egypt, for he put them upon an Ass, as not able to travel a foot, and the one of them was not circumcised, whose circumcision though it might be deferred some days, yet many years it is not like that Moses would put it off, Perer. 2. The Latin following the Septuagint, do make here mention also of the bir●h of Eleazar, with the reason of the imposition of his name: but that is not in the Hebrew, being transposed hither out of the 18. of Exodus. QUEST. XXXI. To whom the right of imposing names upon the children belongeth. Vers. 22. WHose name he called, etc. 1. Names are found sometime to have been imposed by the mother, as Leah giveth the name unto Reuben, Shemeon, judah, Gen. 29.32.33. 2. Sometime the father, to whom that right especially belonged, nameth his son, as joseph, Gen. 41.51. 3. Sometime both the parents devise the name, as Evah is said to call her son borne in Abel's stead, Sheth, Gen. 4.25. And Adam also is said to have given that name, Gen. 5.3. 4. Sometimes names are imposed by a general consent of friends, as Gen. 25.25. They called his name Esau. 5. And sometime also a name is taken up by common use, as Gen. 25.30. he, that is, every one (as jun. well readeth) called his name Edom: But the right and authority of imposing names belongeth unto the father: as Rachel called her son Benoni▪ but jacob Benjamin, Gen. 35. And when john was circumcised they would have named him Zacharie, but his father overruled the matter and ratified the other name, Luk. 1. QUEST. XXXII. Whence the name of Gershom is derived. GErsh●m. 1. For the derivation of this name, the first part thereof is taken from the word Gerard, which signifieth a stranger, as it followeth in this place: for, saith he, I have been a stranger in a strange la●●: For the other part, jun. thinketh it cometh of the word which signifieth to cast out, or expel, which is garash: but that cannot well stand with the other in this composition, unless the same syllable should be repeated; and beside, 〈◊〉 with cholem should be superfluous: therefore Piscator frameth it rather of Sha●a●, which signifieth to be desolate: Some derive it of Shame, there, because he was a stranger there: but because the word Shem, name, is used immediately before, he called Shemo, his name, Gersh●m, it is most like that the word is compounded of Gerard and shem, that is, a stranger, his name. 2. Some think that he calleth it a strange land not in respect of Egypt, where they were only sojourners, but of Canaan: Simler. But seeing Moses was borne in Egypt, and there he had his education, and there were his parents, it is more like that he hath respect unto that place: being expulsed and exiled thence into a strange land: jun. 3. There was also another Gersh●m beside, the son of Levi called also Gersh●●, 1 Chron. 6.1. & 15. QUEST. XXXIII. What Pharaoh it was that died while Moses was in Midian. Vers. 23. SO it was after many days that the King of Egypt died. 1. Some think that this King was not Pharaoh, from whom Moses fled, but an other, and that this was the fourth change during his exile: Or●s reigned 38. years, in whose latter years Moses fled, then after him succeeded Acenger●s 12. years: th●n Ach●rus 9 years; then C●n●hres 16. years, who perished in the red sea. Simler: 2. But it is more probable, that this Pharaoh, that now died, was that King from whom Moses escaped: both for that the Israelites now at the change of the King cried unto God, hoping to find some alteration, as men commonly do look for better times at the change of the Prince: Pelican. As also so much may be gathered by that which the Lord saith to Moses: go return to Egypt, for they are all dead which went about to kill thee: that is, both Pharaoh, and all those that sought to revenge the Egyptians blood whom Moses slew. jun. josephus also thinketh that this was the same Pharaoh, from whom Moses fled unto Midian, lib. 2. cap. 5. QUEST. XXXIV. Whether the cry of the Israelites proceeded from true repentance. Vers. 23. ANd the children of Israel sighed for the bondage, and cried. 1. Some think that this cry of the Israelites proceeded not from any true repentance, but from their present misery and bondage: And God heard their cry of his fatherly pitic and clemency, as he often heareth the complaints of those which are worthily punished, so the Lord had respect to ahab's sackcloth and semblance of sorrow. 2. But it is rather to be thought, that the afflictions of the Israelites had brought them to the knowledge of their sin, and specially of their Idolatry, which is mentioned by the Prophet Ezechi. 20.8. And thus being humbled with fight of their sins, for the which they were worthily chastised, they make their complaint unto God: jun. Simler. And this may appear by their effectual prayers, which went up to heaven, as proceeding from great contrition of heart and humility. Ferus. Wherefore Moses also maketh further mention, Num. 20.16. showing that at the instant & humble suit of the Israelites, the Lord sent his Angel to deliver them. jun. This cry therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them, they are said to cry unto God in one verse, and to murmur in the next, Exod. 14.10.11. 4. Places of doctrine. 1. Doct. Of the divine providence. Vers. 3. SHe took for him an Ark. In Moses wonderful preservation, we have a notable example of the divine providence: which showeth that all things in the world are governed, ordered, and disposed according to the will of God: the hiding of Moses three months, his putting into a close Ark▪ the finding of it by Pharaohs daughter, the instinct which she had, to bring him up for her own son, by which means Moses came to be instructed in the Egyptian learning; do all excellently set forth the fatherly care of God toward his, in their birth, education, preservation, as our Saviour also saith, even all the hairs of your head are numbered, Matth. 10.30. Piscator. 2. Doct. Lawful means to be used. THey ●●bed it with s●ime and pitch. Although they chiefly commended the child by a sure faith to God's providence, yet they refuse no means to provide for the child's safety, like as Noah pitched his Ark within and without: which teacheth us, that we should so depend upon God's providence, as that we presume not, but carefully use the means which God hath appointed, Pelican. 3. Doct. Difference of punishment according to the diversity of sin. Vers. 13. HE said unto him that smote his brother, Wherefore smitest thou thy fellow? Moses wisdom and discretion herein appeareth, that killed the Egyptian, & reproveth only the Hebrew: so they which sin maliciously are more severely to be punished, than they which offend of ignorance and infirmity, Ferus. 4. Doct. That it is lawful to flee in time of persecution. Vers. 15. MOses fled from Pharaoh. This showeth that it is lawful for on● to fly in the time of persecution, specially when his person is sought: so jacob fled from Esau. David from Saul, Paul escaped out of Damascus, B●rrh. 5. Places of controversy. 1. Cont. The marriage of the aunt and nephew against the law of nature. Vers. 1. A Man of Levi took a daughter of Levi. That is, Amram took to wife jochebed his father's sister, as is before showed, quest. 3. The Canonists upon these and such other examples of near marriages do infer, that by the law of nature no degrees are forbidden, but between father and daughter, mother and son only: because in other near degrees even marriages were in use among the patriarchs. Contr. 1. It appeareth that these marriages, as to take the Aunt to wife, or uncle to husband, to marry two sisters, and such like, were even against the law of nature, seeing they are named among the abominations and pollutions of the Canaanites, Levit. 18.27. who transgressed nor here in against any positive or judicial law, but against the law of nature▪ 2. This further is made manifest, in that the Romans by the light of nature, and some other nations did prohibit such near marriages and conjunctions. 3. And the father's acts and examples do not therefore conclude that the prohibition of such marriages was not moral & natural: for it cannot be denied, but in their own opinion Lot's incest with his daughters was unnatural: the law of nature in many things was then obscured, which afterward by the positive laws was explained, Simler. in cap. 6. Exod. 2. Cont. That the marriage of ministers is lawful. Vers. 16. ANd the Priest of Median had seven daughters. R●h●el himself was a Priest, and so was the son jethro, who offered sacrifices unto God, Exod. 16. So that even among the Gentiles, the Priests were married, and the sons succeeded the parents in their Priestly function. As in the primitive Church we read of Polycrates, who in an Epistle to Victor writeth, that seven of his ancestors had been Bishops of Ephesus before him, and he himself was the eighth. The Apostles also were married: and S. Paul also showeth that he might have taken this liberty as well as the rest, 1 Cor. 9.5. and he alloweth every man to have his wife, 1 Cor. 7.2. 3. Cont. Of the authority of parents in the marriage of their children. Vers. 22. WHo gave unto Moses Zipporah his daughter. Here that ancient right of the fathers, in disposing and giving their children in marriage is confirmed: Piscatur. So Abraham provided a wife for Isaac, Rebeckah is given by her parents, they only ask her consent, Gen. 24. It was in the father's power to ratify or disannul the vow and promise made by the daughter, Numb. 30. This maketh against the practice of the Canonists and Romanists, that ascribe very little to the consent of parents in marriage, and they allow that a man's son or daughter may against the mind of the parents, be pulled into a Cloister and profess Monkery. 4. Cont. Of the perfection of the Hebrew original. NOw whereas after the 22. verse the Septuagint and the Latin translator do insert a whole verse of the birth of Eleazar, with the reason of the imposition of his name: all which is not in the Hebrew in this place, but is transposed hither from the 18. chap. of Exodus, vers. 4. Bellarmine would therefore make us believe, that herein the Latin text is perfecter than the Hebrew, because mention is made only of one of Moses sons, whereas he had two, lib. 2. de va. Dei, cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another, that therefore the Hebrew text is defective: as S. Mark making mention of one blind man, chap. 10.46. and S. Luke likewise, chap. 18.36. (whereas S. Matthew speaketh of two blind men, chap. 20.29.) are not therefore defective: So neither is the Hebrew here thought to be wanting, expressing only one of Moses sons, seeing the other is supplied, chap. 18.2. And if the Septuagint is to be justified here, then let them be borne out also for adding five more of Joseph's posterity, Machor, Gilead of Manasseh, and Su●●am, and Taam, and Edom of Ephraim, Genes. 46. which are not mentioned in the Hebrew, as not then borne, but borrowed from the 26. of Numb. and 1 Chron. 7. Likewise Exod. 6.19. the Latin and Septuagint put unto Moses and Aaron Miriam, which is not in the Hebrew; this rather showeth great boldness 〈◊〉 th●se translators, to add that which the spirit of God passeth over in silence. 5. Cont. Prayers are not meritorious. Vers. 24. THen God heard their m●ne, and God remembered his covenant. The Israelites prayers are heard, not for any worthiness or merit of their sorrow, but the Lord for his promise sake, the foundation whereof is Christ, heareth their complaint, and hath respect unto them: Simler, Borrh. And that our prayers are not meritorious, but heard in mercy, Solomon showeth, Then hea●s thou in heaven, and be merciful to the sin of thy people: 1 King. 8.24. 6. Places of moral use. 1. Mor. Rich and great men should have compassion on the necessities of their poor brethren. Vers. 11. HE went forth to his brethren to look on their burdens. Moses though himself lived in all ease and courtly pleasure, yet could not so content himself, but goeth to visit his afflicted brethren, and is touched in compassion towards them, as Queen Hester also was moved with pity toward her people: which teacheth us, that rich and mighty men, that are in high and wealthy place, should submit themselves to take knowledge of the necessities and wants of their poor brethren: therefore the Prophet reproveth the rich men of Israel, that drank wine in bowls, and lived at ease, but no man was sorry for the affliction of joseph. Ferus. 2. Mor. Friendly admonition is not to be despised. Vers. 14. WHo made thee a man of authority? Moses here for his friendly admonition is recompensed with scornful and disdainful words: which is the property of natural and carnal men, to repay them with evil, which carefully watch over them by wholesome admonitions for the good of their soul. Simler. But the Wise man saith, The ear that hearkeneth to the correction of life, shall lodge among the wise, but he that refuseth instruction despiseth his own soul. 3. Mor. Godly names to be given unto children. Vers. 22. WHose name he called Gershom. Moses giveth unto his son a name that might put both himself, and his son also, when he came to years of discretion, in mind of their state and condition, that they were but pilgrims and strangers here. So did the Father's use to give names unto their children of good signification and godly edifying: that fond use therefore is to be reproved among Christians, that give names unto their children borrowed and taken from the Gentiles, and such as have no good signification, or which they understand not. Pelican. 4. Mor. Patience is necessary in prayer. Vers. 24. THen God heard their moan. Yet it was forty years before the Lord sent them deliverance: we must not then think, that our prayers are neglected of God, if presently we see not the effect thereof: but we must wait the Lords leisure, and expect with patience, till it be his pleasure to perform our prayers and grant our requests▪ Ferus. S. Paul prayed thrice, that is often, that the prick of the flesh the messenger of Satan might be taken from him, yet was it not, but the Lord gave him his sufficient grace with patience and strength to endure that combat: 2. Cor. 12. 5. Mor. In affliction we must fly unto prayer. ANd in that the people cried unto God in this their distress, they rebelled not, nor sought to deliver themselves, by their own arm or strength: it teacheth us that in all our afflictions we should depend upon God and betake ourselves unto prayer: Pellic. as Saint james saith, If any be afflicted let him pray: jam. 5.13. CHAP. III. 1. The method and parts. THe general preparation of the Instrument of this great deliverance, is set forth in the Chapter going before, in his preservation, education, persecution. Now followeth the more special preparation in the vocation of Moses in this third Chapter, and his confirmation, chap. 4. In this Chapter is set forth, first the preparation to his vocation, to vers. 7. Secondly, the vocation itself, to vers. 22. The preparation consisteth partly in a vision which Moses saw, both in what place, vers. 1. what vision it was, vers. 2. how Moses behaved himself, vers. 3. partly in the voice of God, which Moses feared: wherein Moses is charged what he should do, vers. 4.5. and the Lord proclaimeth who he is vers. 6. The vocation of Moses is either a general charge or commandment to go unto Egypt: where 1. Moses office is enjoined him of God, vers. 10. with the occasion thereof, the afflictions of the people, vers. 7. the twofold end thereof, to deliver them out of Egypt, and to bring them into the good land of Canaan, vers. 8.2. Moses excuseth himself, 1. By his infirmity; where the Lord satisfieth him by that present sign, and assuring him of the future event, that they should serve him in that mount, vers. 11, 12. 2. By pretending the curiosity of the people in enquiring after his name that sent him, verse the 13. where the Lord also satisfieth him by showing his name, vers. 14, 15. Beside the general charge, followeth a particular direction what course he shall take, to vers 19 and what effect it shall have. For the first, there is prescribed whom he shall join with him, the Elders of Israel, vers. 16. what he shall say unto them, vers. 17. what they shall do; go unto Pharaoh, vers. 18. The effects or events are four: 1. Pharaoh shall refuse to let them go, vers. 19 2. The Lord will work signs and wonders. 3. Then he will send them out, vers. 20. 4. They shall go out richly with ornaments and jewels, vers. 21.22. 2. The diverse readings. I.U. cum caeter. Vers. 7. Because of their exactors. I.U.A.P.S. rather than taskmasters. B.G. The word is derived of Nagash, to exact, oppress. Vers. 12. For I will be with thee. I.U.A.P.S.B. rather than, I will be with thee. L. for here the causal particle for is wanting: or, Certainly I will be with thee, G. chi signifieth for, because. I.S. This shall be a token unto thee that I have sent thee: when thou has brought, etc. ye shall serve God upon this mountain. I.S.A.P. that is, this vision which thou seest shall be a sign: not as the most read, That this shall be a sign, namely, that which followeth, and shall serve me. G.B.U.L. for the perfect distinction, athuah cometh between: and that could not properly be a sign to confirm him presently, which was to be fulfilled afterward. ●. Vers. 14. E●ich, which am hath sent me. I. to whom consenteth Simlerus: rather than, I am that I am. V. LS.B.G.X or, I shall be what I shall be. A.P. The first Ehich seemeth to be a proper name, because God answereth directly to Moses question, who was desirous to know his name: the second Ehich is an interpretation of the former, and not part of the name, because that Ehich is but once repeated in the end of the verse: Ehich signifieth properly, I shall be, but it is usual with the Hebrews to put the future for the preter tense. I.G.B. cum caeter. Ehich hath sent me, that is, I am B.G.U. I shall be, A.P. rather than, he that is hath sent me, L.S. for Ehich is the first person of the future of hajah to be. Vers. 18. They shall hearken to thy voice. I: rather than, hear thy voice. V.L.S.B. or, obey thy voice. G.A.P. for then the preposition Lamed, which signifieth to should be superfluous. I.U.B.G. Vers. 18. The God of the Hebrews hath met with us, I.U.B.G. cum caeter. rather then, hath called us. S. L. for the word is Karah with he, to meet or come against, not Kara with aleph, which signifieth to call. I.U.A. Vers. 19 The King of Egypt will not let you go, yea not by strong hand; I.U.A. rather than, he will not let you go but by strong hand. L.S.B.G. the word is Velo yea not, or, and not: the meaning is, that he will be so obstinate, that he will not a great while let you go, though he feel Gods mighty hand. I.G. cum caeter. Vers. 22. And ye shall spoil Egypt, or the Egyptians: I.G.S.L. better than, rob the Egyptians. B. Na●zal in Piel signifieth to take the spoil, as 2. Chron. 20.25. They took the spoil to themselves. 3. The explanation of doubtful questions. QUEST. I. How long Moses kept his father in law's sheep, what he did in the mean time, and to what end he was so exercised. Vers. 1. WHen Moses kept the sheep. 1. Concerning the time, when this vision here following was showed to Moses, it fell out 40. years after he fled out of Egypt, Acts 7.30. about the 80. year of his age, for so old he was when Moses appeared before Pharaoh, Exod. 7.7. which was the same year, Perer. 2. so that Moses kept his father in law's sheep the space of 40. years, for he was 40. years old when he visited his brethren, Acts 7.23. and now he was 80. year old: wherein appeareth the singular patience of Moses that was brought ab aula ad caulam, from the court as it were to the cart: and in this state of life continued forty years: Simlerus. During which time it is supposed that he wrote the Book of Genesis, and the Book of job, for the comfort of his afflicted brethren in Egypt: But it is very like that he gave himself to contemplation, and much profited in the study of wisdom, the grounds whereof he had learned in Egypt, Perer. ex Philone. 3. And thus it pleased God to exercise Moses in a shepherd's life, for these causes. 1. That by this means he might fully be weaned from the pleasures of Egypt, and as it were renounce the world. Perer. ex Gregor. 2. The pastoral life and discipline was a kind of introduction to prepare him for the government, which afterward he took upon him: as it is in the Psalm, Thou didst lead thy people like sheep by the hand of Moses and Aaron. 3. that God's power might appear, in raising Moses from this contemptible kind of life, especially in the opinion of the Egyptians, that abhorred all keepers of sheep, to that high place, call, and authority to the which he was afterward advanced. Simler. QUEST. II. Of the mount Choreb, whether the same with Sinai. HE came to the mountain of God Choreb. 1. josephus thinketh that mount Choreb and Sinai were all one: some think they were two mountains joining together, and that Sinai was the higher: Cajetan thinketh that Choreb was the top of the mount Sinai: but it is more like, that Choreb was the name of that hilly trace or circuit (so called of the dryness or barrenness) wherein the mount Sinai was situated: which place as Philo thinketh was full of bushes, Why Moses went thither. and that at the bottom of that bushy hill this vision was showed. 2. Moses drove his sheep thither, because there was good store of grass by reason that the hill was unfrequented, because of the reverence and holiness of the place: but the place was not had in such reverence before this vision: therefore it is most like that he went thither, as to a secret place, and more fit for contemplation: and that to him thus prepared, this heavenly vision appeared: Simler. Or the Lord might by a secret instinct draw Moses thither, where he purposed to manifest himself unto him: Perer. 3. It is called the mountain of God, not for any religion which was there placed of old, as josephus, Why it was ca●led the mountain God. or because of the height and excellency thereof, as such things are so called in Scripture, as the cedars of God, Psalm 104.16. But it is so named by an anticipation, because there the Lord did appear to Moses at this time, and afterward showed himself by visible sign, at the delivering of the Law: jun. 4. This hill is famous in Scripture for seven memorable things there done: as the vision of the fire in the bush: the striking of the rock with Moses rod: there Moses lift up his hands when joshua prevailed against Amalek: there the Law was given: Moses fasted forty days and forty nights; and coming down from thence broke the tables of stone: there Helias had that admirable vision set forth, 1. Kin. 19 Perer. QUEST. III. Of the vision in the bush. Vers. 2. THen the Angel of the Lord appeared unto him in a flame of fire cut of the mids of the bush. 1. This is one of the three most notable visions of the old Testament, the two other were the vision of the ladder showed to jacob, Gen. 28. The other of the ancient of days unto Dan. 7. Pere●▪ But unto these may be added as not inferior to the rest, the appearing of the Lord in mount Sinai, at the delivery of the Law. 2. Visions were of three sorts, either such as by spiritual illumination were manifested unto the intellectual part and understanding, or such as wrought upon the inward fantasy, or were showed by some visible signs to the external sense: Simler. as in this place. 3. This bush is in Hebrew called seneh: which the Hebrews describe to be a shrub full of pricks, and without fruit, and so thick, that a bird cannot enter without the ruffling and pulling off her feathers: some think that the mountain Sinai was called of Seneh, either because of this bush, or for that it was full of bushes: Perer. 4. There are two parts of this vision, the flame burning in the bush, and the Angel speaking ●o Moses out of the bush. Simler. QUEST. IV. Of the flame of fire that burned not. IN a flame of fire out of the midst. Plato maketh three kinds of fire; the thick gross fire, as in the burning of wood; a bright and subtle fire, yet burning; and a clear pure fire which lighteth only, and burneth not, such as is in the stars; And hereunto may be added a fourth kind, which is the element of fire, which neither giveth light, nor yet burneth. This fire was of the second kind: not a fire in show and imagination, but a true fire, for otherwise it had been no marvel that the bush burned not: Perer. 2. This fire was neither fetched down from the element of fire, as some think, for so it should have pierced the middle and cold region of the air, which is contrary unto it; neither was it procured by an Angel who have not power of themselves to change the ordinance and course of nature; but it was brought forth by God, made of the air, or some other matter prepared of God: for this was a supernatural fire in those three things, because it continued without fuel to feed upon, it kept below and ascended not, it burned but consumed not, therefore it showeth a supernatural work. 4. Now that this fire consumed not the bush being a combustible matter, the cause is, because the natural force thereof was restrained by God: for if God concur not with the nature of things, they cannot work nor show their kind; as the three children walked in the fiery oven, and were not burned. Whereas then the fire hath two inseparable qualities, to give light and to burn, God yet could here divide and separate them: this fi●e giveth light but burneth not, as the infernal fire shall burn, but give no light, as Basil showeth upon the 28. Psalm. Perer. QUEST. V. What is signified by the burning of the fire without consuming the bush. COncerning the signification hereof, the burning of the fire and not the consuming of the bush: 1. The Hebrews think that God made choice of these two, the fire, and the bush: whereof the one is a base thing, and the other hath no shape, that they should make no image or representation of God. 2 Some think it betokeneth the Law that could not purge our sins, signified by the bramble, b●t only show and demonstrate them. 3. Some understand the divine nature of Christ, which did not consume or dissolve his humane nature. 4. Some apply it to the Virgin Mary, of whom Christ was borne, that carried fire, and she not consumed. 5. Some understand it of the state of a regenerate man, in whom there are two parts, the illumination of the spirit, as the fire, and the corruption of the flesh, as the bramble. 6. But Philo best expresseth what this fire resembled in the bush; the bush showeth the vile and miserable estate of the Israelites in Egypt; the fire, their affliction; the not consuming of the bush, that they should be preserved in their trouble, and be delivered from it, and that in the end they should be as brambles to prick and wound their enemies: Perer. 7. Beside, God showeth himself by this supernatural fire, far unlike the natural and ordinary fire, which consumeth things near hand, but toucheth not a far off. But God is friendly and favourable to his servants, that draw near unto him, but he exerciseth his judgements upon the wicked, that go far off from him. Ferus. QUEST. VI Whether it were an Angel or God himself that appeared unto Moses. QUEST. VII. What moved Moses to draw near to behold this strange sight. Vers. 3. THerefore Moses said, I will turn aside. 1. Some think that Moses being much conversant and exercised in the knowledge of natural things, might of a curious mind approach to try out some natural conclu●ion, because there are some kinds of fire, that break out of the earth, as in Lyci● and Island, that do consume water and yet burn not tow: and when Sylla besieged Athens, there was a certain tower which being 〈◊〉 with a certain ●lime, could not be set on fire. 2. But it is more like, that Moses took this to be some divine sight, as being exercised more in the contemplation of divine and spiritual things▪ and was moved to draw near by some spiritual instinct, Ferus: yet he might presume somewhat far▪ and therefore is forbidden to come near. Simlerus. QUEST. VIII. Why the Lord doubleth Moses name in calling him. Vers. 4. MOses, Moses. 1. The Hebrews think that this voice, whereby God spoke to Moses, was l●ke to Amrams' voice Moses father, which was well known unto him: and they further add, that the Lord used to speak to his servants in such a voice, as was familiar unto them: as when the Lord spoke to Samuel he went to Hel●, supposing it had been his voice, 1. Sam. 3. But the going to Hel● showeth not, that it was like that old man's voice, but that Samuel, not yet acquainted with the Lords voice, could not judge it to be any man's voice, but his, and therefore goeth unto him to be better instructed. 2. But this calling of Moses by name, is a sign of God's favour unto Moses; so God calleth Abraham, Isaac and jacob, whom he loved, by their names. The wicked are seldom called by their names in Scripture: like as among men, when one is called by his name, it showeth kindness and love: as Scipio did study to call the citizens by their names, that they might think he had a care of them. And Cyrus called his soldiers by their names: Simler. 3. And this showeth, that God taketh especial notice and knowledge of such, whom he singleth out by name, as our Saviour answereth Nathaniel, who wondered that Christ knew him by his name, whom he had not seen before, that before Philip called him, when he was under the fig three he saw him, joh. 1.48. Ferus. 4. Beside, this doubling of Moses name serveth the better to prepare and stir him up to give diligent attention to this heavenly vision and voice. Simler. QUEST. IX. What the putting off the shoes meaneth. Vers. 5. Put thy shoes off thy feet. 1. We read of three kinds of putting off the shoes in Scripture: the first common and usual, as a sign of grief and mourning, as David came to Jerusalem barefoot, 2. Sam. 15.30. The second civil, as by putting off the shoe they signified the yielding up of their right, as it is prescribed, Deut. 25.9. and practised, Ruth. 4.7. The third was religious, which betokened the putting off of earthly & carnal thoughts, and the preparing of the mind for spiritual things: jun. in Analys. 2. This putting off the shoes, 1. some say was commanded Moses, that he thereby should sanctify that place, by making bare his feet: but the place was holy already, because of God's presence; the place was not holy because Moses put off his shoes, but because it was holy, Moses is bid to put off his shoes. 2. Ambrose thus applieth it, that because the shoes are made of the skins of dead beasts, Amb● lib. 7. Comment. in 〈…〉▪ ●ypr. lib. 1. advers. jud. cap. 19 Moses should put off all fear of death, for fear whereof he fled at the first time from Pharaoh. 3. Cyprian would have thereby signified, that Moses by putting off his shoes, doth not challenge any right in the spouse of the Church, but resigneth it to Christ the head and husband thereof: for this was the custom, that the next kinsman by putting off the shoe, did surrender his right in the brother's wife deceased unto the next after him, Ruth. 4. 3. Because the putting on of the shoes did betoken haste; as the Israelites were commanded to eat the Passeover with their shoes upon their feet: therefore the putting them off betokeneth the contrary, not in haste, but with due preparation, Moses should approach: Perer. 4. But the most likely signification is, that all carnal thoughts set apart, Moses should draw near with reverence, and spiritual preparation, Ferus: as into the house of God, Eccle. 4 17. QUEST. X. Why the Lord called himself the God of Abraham, Isaac, and jacob. Vers. 6. I Am the God of thy father, the God of Abraham, the God of Isaac, and the God of jacob. 1. By thy father, he meaneth Amram, showing that he was the God of them and of their seed, and of all Israel, being mindful of his promise made to their fathers: Simlerus. 2. Abraham, Isaac and jacob are here named, not so much in regard of their sanctity and excellent virtues: for Abel, Enoch and Noah were holy men in their time: but for these causes are they especially named: 1. Because to them specially were the promises made touching the land of Canaan. 2. They were the next and immediate fathers of Israel. 3. To them God more fully revealed himself and showed his counsel. 4. And principally for that those Patriarches had most evident prophecies of the Messiah, as Abraham, Gen. 22.18. that all the earth should be blessed in his seed: and the same promise was renewed to Isaac, Gen. 26.4. jacob also prophesieth of the coming of the Messiah, under the name of Shiloh. 5. These three Patriarches are named to show the efficacy of Gods promise made unto them: the time now approaching when they should see the accomplishment thereof: Perer. 3. The name of God is thrice repeated, and set before Abraham, Isaac, and jacob; both to express the mystery of the Trinity, and to show the special and particular care that God had of each of them, being a gracious God unto them all: and because unto them all were the promises made, the certainty whereof by this repetition is insinuated. Pererius. QUEST. XI. Why Moses hid his face. Vers. 6. THen Moses hid his face. 1. For these causes we find in Scripture that men have used to hide them for fear, as Adam hid himself in Paradise for shamefastness; as Rebeckah covered herself with the veil, when she saw Isaac, Gen. 24. for reverence and humility, as Elias covered his face, when the Lord spoke unto him, 1. King. 19 for weakness and impotency, as Moses face was covered from the Israelites, because they were not able to behold the glory of his countenance, Exod. 34. Perer. 2. For two of these causes Moses here covereth his face, first as being guilty of his own infirmity and weakness, as being not able to behold the exceeding great glory of God, as also of reverence: Piscator. 3. Moses is not mentioned here in direct words to have prayed or worshipped, as we read of others the servants of God, when the Lord appeared unto them: not that Moses either being astonished forgot it, or disabled himself as not worthy, but he inwardly in his soul adored the divine Majesty, as the humility of his external behaviour showeth: Simler. QUEST. XII. How this text is alleged by our Saviour in the Gospel, to prove the resurrection of the dead. NOw whereas our Saviour Christ, Matth. 22. Mark 12. and Luk 20. allegeth this divine testimony; I am the God of Abraham, etc. and inferreth thereupon, he is the God of the living and not of the dead, and so convinceth the Sadduces that held there was no resurrection: the question is, seeing that this scripture proveth only the immortality of the soul, which some of the Philosophers held, and yet believed not the resurrection, how this place was applied by our Saviour to prove the resurrection of the body? First than it may be answered, that seeing Abraham, Isaac and jacob being departed out of this world, are said to be living unto God, and these names were given unto them as consisting of soul and body, this place showeth, that both their souls do live actually with God, and their bodies also in hope not being dead, but only asleep: Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer, that by necessary consequent, the mortality of the soul being granted, the resurrection of the body must follow, because the soul naturally hath a desire to the body, and cannot have true and full happiness, until the body which was partaker of the labours and travels of this life with the soul, be made fellow also with it in joy: which reason moved some of the Philosophers, as the Pythagoreans and Platonists, which held the soul to be immortal, to dream of the remigration and return of the soul to the body, thinking it impossible, that the soul should for ever be separated from the body: sic Thomas lib. 4. contra Gent: 〈…〉. in cap. 〈…〉. cap. 79. 3. But the best solution of all is Hieromes, that against the Sadduces, who denied the resurrection of the body, only for that they believed not the immortality of the soul, it was a strong argument to convince them of error in denying the resurrection, to take away the ground of their error in proving by this text the living and being of the soul: this also is the solution of Cajetan. QUEST. XIII. Why our Saviour specially urgeth this place against the Saducees. FUrther, though out of the old Testament diverse other places might be alleged more pregnant at the first sight, than this to prove the resurrection of the dead, as Hierome doth specially note that place, job. 19 I know my redeemer liveth: yet our Saviour maketh choice of this out of Moses, not only as Hierome writeth, because the Sadduces received no other parts of the old Testament, but the five books of Moses: but seeing the Sadduces out of Moses, had made the objection against the resurrection; it was fittest also out of Moses to confute them. Perer. QUEST. XIV. How God is said here to descend. Vers. 8. THerefore I am come down to deliver them. 1. As before, their cry is said to ascend unto God, chap. 2.13. so God here descendeth unto them, as being moved unto pity by their grievious cry and complaint: Borrh. 2. Yet God properly neither ascendeth, nor descendeth, but this is spoken according to our sense; then God is said to descend out of heaven, the seat of his glory, when he showeth some visible sign of his presence, as here in the fiery bush: Piscator. 3. God is said to descend sometime to take revenge, and to show his judgements, as he is said to descend unto Sodom, Gen. 18. sometime to show mercy, as here to deliver his people: Simler. 4. Here also some relation is had unto the situation of Egypt, which was a low country, and therefore the Lord here is said to cause them to ascend hence. Borrh. 5. And always this is to be marked, that when God is said to descend, some notable event followeth: when God is said to descend to see the sins of Sodom, than that horrible overthrow of the City followed; and when he came down to hinder the building of the tower of Babel, the strange confusion of languages was sent upon them: so upon Gods descending here followeth the miraculous deliverance of Israel, and Gods just vengeance upon Egypt. Ferus. QUEST. XV. In what respect the land of Canaan is called a large country: Hierome. INto a good land and a large. 1. Palestina in itself was no large country. Hierome saith that in length from Dan to Bershebah it was not above 160. miles, and in breadth from Joppe to Bethlehem not above 46. miles. Hecateus Abderita, as josephus writeth, describeth Judea to contain about thirty hundred thousand jugera, that is, acres of fertile ground both in length and breadth and in the whole content. And the furlong or acre is so much ground as a yoke of oxen can plow in one day, which is in length 240. foot, and 120. foot broad: that is, fourscore yards long and forty broad; counting 3. ordinary foot to a yard. It seemeth then that of itself it was no large country, not altogether so big as the Kingdom of Naples in Italy: It is therefore called a spacious and large country in comparison of the land of Goshen in Egypt, where the Israelites were penned up: and seeing seven nations more populous than the Hebrews inhabited the land of Canaan, it was abundantly sufficient for them: neither when the people were most increased, did they complain of want of room. Perer. QUEST. XVI. Of the great fruitfulness of the land of Canaan. A Land that floweth with milk and honey. 1. These fruits are named for the rest by the figure called synecdoche, where a part is taken for the whole; the meaning is, that the land abounded with the best fruits. jun. And these fruits are named which need least labour and travel of the rest. Simler. 2. And concerning the wonderful fertility of this land the scripture giveth plentiful. testimony, for first the spies, that were sent to search the land, found it to be very fruitful as they showed by the fruit thereof: A land flowing with milk and honey, Numb. 13.28. which is an hyperbolical speech, that is it abounded. Again, the land of Canaan is commended, Deut. 8.8. for these four commodities: for wheat and barley, for fruitful trees, for springs of water, and for metals: further considering the great number of inhabitants, as in David's time there were numbered 15. hundred thousand fight men, 1. Chro. 21. which is commonly esteemed but at the fourth part of the inhabitants: for women and aged men, and children all under twenty years are excepted, this country being of no greater circuit, was of exceeding great fertility, that was able to nourish so many hundred thousand. 3. Hereunto also foreign nations bear witness. Hecateus before spoken of, who lived in the time of Alexander the Great, saith, there were in Judea thirty hundred thousand acres of most fruitful land. Aristeas in the time of Ptolemy Philodelphus King of Egypt giveth this testimony of this land, that it abounded with Olive trees, Vines, and Palmetree●: with all kind of spicery, gold and precious stones brought in by the Arabians, with most fruitful and pleasant fountains and rivers: and especially he giveth commendation of Jordan, the plain meadows whereof contained 60. thousand acres of ground, and that it did use to overflow the ground as Nilus: and beside, that unto the great City, meaning Jerusalem) sometime the people flocked out of the parts adjoining to the number of 60. myriades, that is 600. thousand, whereof every one possessed an 100 acres of ground. Likewise josephus, much about our Saviour Christ's time, showed that the fruitfulness of that land still continued, and that all the fields in general were very fruitful both of corn and other fruit, being compared with other countries; but the fields of Jericho and Jerusalem, exceeded all the rest, and especially of Jericho, where the Palm trees were so fat, josephus' lib. 5. Antiquated. that they might press out oil by treading upon them. Bochardus that lived 300. years since, and spent ten years in the diligent search of that country, after that it came into the possession of the Saracens of his own knowledge and experience, commendeth it for abundance of corn which groweth in great plenty out of the ground half tilled without any dung or compass; the fields are like unto our gardens full of all sweet herbs, wine, oil, honey there aboundeth: and he strangely reporteth of a certain fruit called the apples of Paradise, Of the wonderful fruit of Palestina, called the Apples of Paradise. which grow like unto a cluster of grapes, an hundred together, and every one of the bigness of an egg: the leaves of it are as long as a man, and so broad, that two of them will cover a man: the tree lasteth but three years, and then out of the root thereof springeth another: Coneys, Hares, Partridge, Quailes, Dear, are there in great number: and great store of Lions, bears, and other wild beasts: he himself had seen 3. thousand Camels in one heard. 4. Therefore both Strabo lib. 16. and Hierom. are deceived, Hier. Epist. 129. ad Dardonum. which report even the Country about Jerusalem, which josephus affirmeth to be more fruitful than the rest, to be dry, and barren, full of rocks and mountains, and therefore he understandeth the flowing of it with milk and honey, spiritually. Ex Perer. QUEST. XVII. Whether the fruitfulness of the land of Canaan do yet remain. NOw this fruitfulness of the land of Canaan, 1. was partly natural, for it was fruitful, even when the Canaan's did inhabit it, before the Israelites possessed that Country, and it so continued ●n part after they were expelled thence, and the Saracens surprised it, as it is showed before. 2. But this fertility was much increased by the blessing of God, as the Lord promiseth unto his people if they would fear him and serve him, Levit. 26.4, 5. and specially the extraordinary blessing of God upon the 6. year is an evident argument thereof, which did yield increase sufficient to serve them for three years, for the seventh year the land did rest, and the eight year they began to sow, so that they did eat of the fruit until the 9 year, Levit. 25.22. 3. But this blessing of increase and abundance, was after turned into dryness and barrenness because of their sin, as the Lord threateneth, that their heaven should be as iron, and their earth as brass, Levit. 25.19. And in the time of the Macchabees, the great increase of the sixth year was much abated: for their store was soon eaten up, so that they were oppressed with famine, 1. Macchab. 6.53, 54. Perer. And therefore it is no marvel, if the fruitfulness of that land now, being inhabited by the enemies of God, be not answerable to the commendation given unto that Country in former times. QUEST. XVIII. Whether the Canaanites were a peculiar people by themselves. INto the place of the Canaanites. 1. junius thinketh that this was the general name of all those nations which inhabited the land of Canaan, and that the particular and several kinds of people are named afterward. 2. But though sometime this name be general unto all the rest, as they are mentioned among the sons of Canaan, Gen. 10.15. yet here and in some other places the Canaanites are taken for a several nation from the rest, as Gen. 15.20. there are ten several kinds of people rehearsed that dwelled in Canaan, of which number the Canaanites are reckoned in the eight place. Piscator. 3. And indeed it may diversely appear that the Canaanites were the same whom the Grecians call Phoenicians; as Andrea's Masius hath well observed in his learned commentaries upon the book of joshuah: for first the Septuagint in the fifth of josuah, for the Canaanites read Phoenicians: and the woman whom our Saviour dispossessed of a Devil, by Matthew is called a Cananitish woman, by Mark● a Syrophenician: beside, these Canaanites are said to dwell by the sea, Num. 13.30. where the Phoenicians also inhabited: likewise as Homer setteth forth the Phoenicians by their merchandise and traffic by sea, and so consequently their deceit in bargaining, so also the Canaanites are noted in scripture for their craft, Hos●a 12.7. and their merchandise, insomuch, that a merchant is called a Cannanite, as Prov. 31.24. She giveth girdles to the Canaanites, or merchants. Perer. QUEST. XIX. How many nations of the Canaanites, and why they were cast out. THe Canaanites, the Hittites, and the Amorites, etc. 1. There are here but six nations rehearsed, the Girgashites are omitted: the same number is not always observed; sometime they are all comprehended under the name of the Amorites, Gen. 15.16. sometime of the Hittites, josh. 1.4. sometime 3. nations are only numbered for the rest, as the Hevites, Canaanites, and Hittites, Exod. 23.28. sometime ten nations are rehearsed, as beside the usual seven, the Kenites, Kenazites and Kadmonites, Gen. 15. But usually these seven are named, the Hittites, the Girgashites, the Amorites, Canaanites, Perizzites, the Hevites and Jebusites, as Deut. 7.1. and so S. Paul testifieth that seven nations were cast out of the land of Canaan, Act. 13.19. 2. The Girgashites are omitted, some think because they willingly gave place to the Israelites, as the Hebrews think, and Augustine reported that the country people of Africa being asked whence they are, will answer that they were Canaanites: they might then depart out of Canaan into Africa: Siml. But the contrary appeareth, josh. 11.20. that all the Canaanites were hardened, saving of the Gibeonites: It is more like that they were not a nation of any great power, and therefore are not reckoned here by themselves, but counted among the rest. 3. Now in that God promiseth unto the Israelites their Country, beside that the Lord may freely dispose of the earth being the supreme Lord thereof, these Canaanites were of the posterity of Cham, and so under the curse; and beside, because of their sins, wherein they continued without repentance, they deserved justly to be deprived of their Country. Ferus. QUEST. XX. What made Moses so unwilling to take this calling upon him. Vers. 11. WHo am I, that I should go unto Pharaoh? 1. Moses doth not of diffidence or disobedience refuse, but of humility and modesty excuseth himself: as Esay saith, he was a man of polluted lips, Isa. 6.5. and jeremy, that he was a child, jer. 1 6. Simler. And thus by making himself unable and unsufficient, the Lord enableth him. Pelican. 2. Moses excuseth himself both by the unfitness of his person, and the greatness and difficulty of the work: jun. And he knew that both he was odious to Pharaoh, and all the Egyptians, as also not well accepted of his brethren, as appeared by that unthankful Hebrew that upbraided him, in whom was discovered the mind and affection of the rest. Simler. 3. But this is to be marvelled at, that Moses being so courageous and forward in Egypt in slaying of the Egyptian, should now be so unwilling: wherein the like thing might befall him, which was seen in Peter, who offered himself to suffer much for Christ until the time came: so Moses might then of a forward spirit put forth himself having not yet weighed the weightiness of the calling, which was an act of his faith, yet mixed with some humane infirmity. Simler. QUEST. XXI. What sign it was that the Lord promised to Moses. Vers. 12. THis shall be a token unto thee that I have sent thee, etc. The most here do understand this sign and token, to be that which followed afterward, that they should serve God in that mountain, as the Lord gave Hezekiah a sign of deliverance which came to pass afterward, that two years they should eat of the fr●it of the earth that sprang of themselves, and the third year they should sow and reap, 2. King. 19.29. which things were fulfilled afterward: Simler. And the reason is, because that which God promiseth, nothing can hinder and certainly shall be accomplished, and therefore the signs which are to come, do help to confirm the faith. Pelican. Contra. But this seemeth not to be the sense. 1. Because of the perfect distinction athnah coming between, which breaketh off the first clause of the sentence from the latter part. 2. That instance given of the sign to Hezechiah proveth it not: for at that time by reason of the invasion of the enemies, which had invaded the Country by the space of two years, they lived of such things by the extraordinary blessing of God as the earth brought forth of itself: jun. and therefore that sign was in part fulfilled already. 3. It is true, that whatsoever God promiseth, cannot be hindered: but such promises have need of a great faith to apprehend them: but signs do serve to confirm faith, not for faith to work upon: for signs are visible to the sense, but faith is of things that are not seen: signs than are rather the causes and helps of faith, than the object. 4. Yet it is not denied, but that such signs as had relation to the Messiah, and were accomplished in him, were effectual, though not present, because in Christ all the promises of God are yea and Amen; such was that sign which the Prophet giveth to Ahaz, Isai. 7.2. Some therefore do think that this sign is referred to the vision going before, of the fire burning in the bush: jun. with some Hebrews. 3. And both these clauses may be joined together: that God confirmeth Moses both by that sign present: as also assureth him of the deliverance of the people, by showing the fruit and effect thereof, that being delivered out of Egypt they shall serve God in that place to this purpose: Osiander. It may be also a commandment, that being delivered in token of their thankfulness, they should worship God there: josephus. QUEST. XXII. Why Moses enquireth after God's name. Vers. 13. IF they say unto me, What is his name. 1. Moses in moving this question doth neither show his ignorance, as though being polluted with the corruptions of Egypt, he had forgotten the true God; for seeing those acts of his in Egypt proceeded of faith, as the Apostle showeth, Heb. 11. in forsaking Pharaohs Court, and joining himself to the people of God; and afterward in his exile, in the giving of his son's names, he professeth his faith toward God, naming Eleazar of the help of God; no such thing is to be supposed of Moses. 2. Neither yet, as some think, did this proceed of Moses curiosity, as that he not contented with the promises made unto the Fathers, desired to know God's name, 3. But Moses maketh this request to know God's name in respect of the Israelites, to satisfy their curiosity, and to win the more credit to his calling: Simler. QUEST. XXIII. Of the best reading of these words, I am that I am. Vers. 14. ANd God said unto Moses, Eheje, because I am. These words are read diversely: 1. Some make neither of them a proper name, but read thus: Ero qui ero, I shall be which shall be, in the future tense, as Montan. Pagninus. Some read the first in the future, I shall be; the second in the preterimperfect tense, which was: Piscat. But it is better expressed in the present tense, as it is usual with the Hebrews to put one tense for another, as the Septuagint and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which am. 2. Some make them both a proper name, Eheje, & Eheje. Aretius. But it seemeth that the first is only a proper name, as it is taken in the end of the verse: Eheje hath sent me, and that which followeth is the reason of the name, because I am, rather than, which I am, or that I am: sic jun. Simler. QUEST. XXIV. What the name is which the Lord here giveth himself. NOw concerning this name Eheje. 1. Neither is it a diverse name in effect from the name jehovah, which the Lord proclaimeth afterward, as thinketh Aquinas: Th●m. 〈…〉. 3. for they are both derived of the future tense of the word Hajah, which signifieth to be: Eugubin: 2. Neither ye● are here two 〈◊〉 expressed; one of the essence and being of God, Eheje, or jehovah; the other of Grace, the God of Abraham▪ Isaac and jacob, as Ferus: for the Lord, v. 15. joineth them altogether, making bu● 〈…〉 of them all. 3. Nor yet doth the Lord here deliver his name never heard of before, and which it 〈◊〉 b●fall to utter; as josephus: for the name of jehovah was known to Abraham, Gen. 15.7. I am jehovah: and vers. 8. Abraham calleth him Lord jehovi: therefore this name jehovah was uttered: as it may appear also by the corrupt institution of the Heathen, who from the name jehovah, derived the oblique cases, of jupiter, jovis, jovi, which they ascribed to the principal God. 4. Neither properly hath the Lord any name, for he is incomprehensible, and therefore not to be limited by a name: Dionys. Dionys. And names are given to show the difference of things, but God is one: 〈◊〉. Martyr. But here the Lord describeth himself, by his everlasting being, who is of himself, and giveth being to all other things, which property of being is most peculiar unto God (as best showing what he is) of all other attributes which are given unto him. QUEST. XXV. Of the meaning of the name Eheje. Vers. 19 FOr the meaning of this name Eheje: 1. It signifieth (as the Hebrews) all the difference of time, both past, present, and to come; as this name i● expounded, w●ich was, which is, and which is to come, Revel. 1.8. So also Gregor. Nazian. Vniversum●d. quoth est, 〈◊〉 se complectitur, nec pr●●●●pium habens nec finem habiturus: He comprehendeth in himself whatsoever is, neither having beginning or end. 2. It is as Augustine saith: Nomen incommut abilitatis; A name of unchangeableness: for the creatures, which have their dependence of themselves, cannot say, Er●, I s●all be: Simler. 3. It showeth the perfection of God, that hath his being of himself, and not of any other: Ferus. 4. The goodness of God, that giveth unto all things their being, Rom. 11.36. Of him, through and for him are all things: as Hierome; Quod esse decuntur, id habuit Dei bonitate do●atum: In that things are said to be, they have it given them by the goodness of God: in Epist. ad Ephes cap. 3. 5. It declareth the infiniteness of God: that God is all in all, 1. Cor. 15.18. as Bernard well noteth: Hoc est ●i esse, quòd haec omnia esse: This is unto God to be, to be all these things, as wisdom, goodness, righteousness, etc. 6. This name of God maketh a difference between the true God, who only is, and the false Gods of the Egyptians, and other heathen that had no being at all: Oleaster. 7. Rabbi Solomon referreth it to the deliverance of these Israelites, that God will be with them and assist them: but this being a name to continue unto all generations, vers 15. is not to be restrained to this instant. 8. Some refer it to the incarnation of Christ, in which sense the Lord should say, I will be: Simler. 9 This name showeth both the power of God, that nothing can hinder his everlasting being, and his goodness, in promising his continual presence and assistance with the Church of God: Simler. 10. This name than is the most absolute and peculiar name of God, as showing his eternity without either beginning or end, his unchangeable nature, perfection, goodness, infiniteness: Perer. And this name of God was not unheard of among the wiser sort of the Heathen. 〈…〉 writeth that this sentence was set u●on the doors of the Egyptian Temples: Ego sum omne, quoth fuit▪ 〈…〉 quod●● futurum est: I am whatsoever was, is, and is to come. And Tha●●s Mile●●us being 〈◊〉 what God was, said, Quod semper est, neque principium hab●ns neque finem: That which always 〈◊〉, having neither beginning nor end. Plutarch also writeth, that it was written in the door of the Temple of Apollo, 〈◊〉, 'tis es, Thou art. And Plato in Timaec, saith, Id solum esse quod est prorsus immutabile: That only is said to be which is immutable: but those things which are mutable and changeable, may rather be said not to be, than be. For these and other such divine sentences in Plato, some have thought, Whether Plato and other Philosophers, received any light from Moses books. that Plato either had read himself the books of Moses, or had conferred with some Hebrews, while he sojourned in Egypt. And this seemeth to be the more probable, because Aristobulus, who flourished in the time of the Macchabees, writing to Ptolemer Philom●tor, saith, that Moses books were translated into Greek before the time of Alexander the Great, and that P●tlhagoras and Plato had received many things from thence. Clearchus also one of Aristotle's scholars testifieth, that Aristotle had conference with a certain Jew a wise and learned man of whom he learned many things. Ex Pererio. QUEST. XXVI. Of the name of God jehovah, whether it be ineffable. Verse 15. IEhovah the God of your fathers, etc. this is my name for ever, etc. 1. The Hebrew Cabalists will have the word gholam▪ being hear written without va●, not to signify for ever, but rather hid, whence they would gather, that the name of jehovah is ineffable, and not to be uttered: But beside that not gholam, but ghalum with sh●erk signifieth hid, the words following unto all ages do show, that it must be here read for ever, the latter words expounding the former. Indeed the name jehovah is ineffable, but in regard of the signification thereof, (for who can declare the essence of God?) not of the letters or syllables. Simler. 2. This name jehovah signifieth the same with Eheje, being added as more usual and better known: and it betokeneth two things principally, both the eternity and always being of God, and his cause of being to all other things, both efficienter, formaliter and finaliter, as the efficient cause from whom, the formal, through whom, the final, for whom all things are. jun. 3. And this name jehovah betokeneth God's power in his goodness and truth: the first in being able, the second in being gracious and willing, the third in being constant to fulfil his promises. Borrhaius. 4. This name jehovah i● al●o incommunicable to all other: Elohim is given sometime to Angels, sometime to Judges upon earth. But jehovah is peculiar to God: and therefore the Messiah is very God, to whom this name is given in Scripture. 5. Beside, some Hebrews think that the Messiah should at his coming reveal and make known this name of jehovah to the world: and so our Saviour commandeth his disciples to baptise else in the name of the Father, Son, and holy Ghost, which name of the Trinity is comprehended in jehovah: Simler. The first letter, jod, they would have to signify the Father, the second, ●e the Son, the third, being va●, the holy Ghost, and the second he the humanity of the Son. Osian. QUEST. XXVII. Why Moses is bid to gather the Elders together. Vers. 16. Go and gather the Elders. 1. The Elders not in age, for such a great number of aged folk, among 600. thousand could not well be gathered together. Simler. But the Elders in office either for government or instruction; which precedent Moses followeth, Chap. 12.21. and Chap. 19.7. jun. For although their state was now confused and out of order, which was afterward by Moses reduced to a perfect form, yet there was a kind of government among them in Egypt, as may appear, chap. 5. where officers of their brethren were set over them. Simler. 3. The elders therefore must first be acquainted with the Lords message, both because it was not safe to impart it to the ignorant and unruly multitude, who would have given no great regard: Pelican; as also that the Elders and rulers by their example and persuasion might draw the rest. Ferus. QUEST. XXVIII. Why they make request but for three days journey. Vers. 18. LEt us go three days journey in the wilderness. 1. In that they went further than three days journey, they did Pharaoh no wrong, for they were not his subjects, but he usurped authority over them, and beside they therein followed the Lords direction, that went before them. 2. Yet notwithstanding they dealt not deceitfully with Pharaoh: for it was not necessary that they should impart their whole council to their enemies: the truth is not wholly at all times to be uttered, it may in part be concealed: as the Lord gave Samuel instruction when he went to anoint David, 1. Sam. 16. Iuniu●. 3. The Lord therefore would have them cautelously and prudently to propound their message: that they would go● but three days journey, and into the wilderness, which was in some sort under Pharaohs jurisdiction, that the request being so reasonable, if Pharaoh should deny it, he might be left without excuse. Ferus. QUEST. XXIX. How the people is said, not to have sacrificed in the wilderness. THat we may sacrifice unto jehovah. Yet the Prophet Amos denieth that they sacrificed unto God in the wilderness for the space of 40. years, but carried the tabernacle of Moloch, Amos 4.26. and Act. 7. This then is to be understood, not simply, and absolutely, but in part, that they did not sacrifice unto God, as they ought, but that many of them were Idolaters, and polluted with the superstitions of Egypt: so the Lord denieth, that he required of them, to tread in his Courts, Isay 1.12. or to offer sacrifice, and yet he commanded such things: so he saith, I will have mercy and not sacrifice: that is, not sacrifice alone without mercy. Simler. QUEST. XXX. How it is said that Pharaoh should not let them go, no not with a strong hand. Vers. 19 HE will not let you go, yea not with a strong hand. 1. The most read, but with a strong hand: that is, being forced by the mighty hand of God: sic. Lat. Pagnin. Septuag. Simler. Ferus: but than it should be in lo, unless, except, not velo, which signifieth neither. 2. Some do understand this strong hand of the Israelites, that Pharaoh will let them go, but not with a strong hand, that is, with their armies and forces. 3. Some refer it to Pharaoh, that he would not let them go, because by a strong hand, that is by his armies and forces, he was not able to keep them still. 4. But the most proper sense and meaning is, that Pharaoh no not with a strong hand (referring it unto God) should let them go: that is, he should stand out a great while, notwithstanding the plagues which should be sent upon him: but at the length he should yield: So his heart was obstinate during the nine first plagues: but the tenth, when the first borne were slain, made him to stoop. sic Fagius, junius, Piscator. 4. Places of doctrine. 1. doct. That there is but one God. Vers. 14. I Am that I am, or Eheje, which am: here is proved the unity of the Godhead: that God is but one: for he only is God, Who is, that is, from all eternity, for they are no Gods which were not from the beginning: so the Lord saith, There is not a God besides me, Isay 44.8. He that is, is but one. Where as it is before proved that this was Christ, which appeared in the bush to Moses, and that Christ saith of himself, ●. doct. That Christ is God. I am, and so it is expounded of Christ, Rev. 1. Which was, which is, and is to come: hence it is also evident that Christ is God, as our Saviour himself saith: Ye believe in God, believe also in me, joh. 14. If he were not God; we were not to believe in him. Vers. 18. We pray thee now let us go: The Lord could if it had pleased him, 3. doct. God doth not always show his immediate power, but worketh by means. have delivered his people at the first with a mighty hand: but the Lord doth not always show his immediate power, but worketh by means, as here he first sendeth a message to make him more inexcusable if he resisted. Ferus. 5. Places of controversy. 1. Cont. Against the superstitious profession of Anchorists and heremites. Vers. 1. Driven the flock to the backside of the desert: In that we read, that holy men repaired oft to desert places, as Moses, Elias, john Baptist, yea our Saviour went apart often to pray: this is no warrant for the popish profession of Anchorists and Heremites: for these holy men did but for a time only sequester themselves, the more seriously to be given to prayer and meditation, not leaving and renouncing their callings, as the other superstitious sort do. Again, they in time of persecution fled into desert places, therein showing their humane infirmity, lest they might have been forced by persecution to deny the faith: but these do place the greatest perfection in this life, in that solitary profession. Simler. 2. Cont. Whether Angels have power to bless, and their blessing to be craved. Vers. 2. THe Angel of the Lord appeared unto him. Pererius thinketh that this was a ministering or a created Angel, notwithstanding Moses wisheth the good will of him that dwelled in the bush to come upon the head of joseph, Deut. 33.16. for (saith he) the blessings may be desired as well of Angels, ●s of holy men: as jacob prayeth that the Angel bless the children, Perer. Dist●▪ 3 cap. Exod. Numer. 2●. Gen. 48.16. Contra. 1. We de●● not, but that Angels, as well as men may instrumentally pronounce the blessings of God, as from him, 〈◊〉 his name, but not originally, and so to be resorted or prayed unto, as the authors and fountains 〈…〉. 2. It is without example in Scripture, to with any blessing, but from God, as the Apostles 〈…〉 use this salutation in their Epistles, Grace, mercy, and pe●ce from God the Father, and from 〈◊〉 ●ord I●sus Christ. 3. The Angel, whom jacob speaketh of, in the same place he calleth the God of h●s fathers▪ 4. And Moses also calleth him that dwelled in the bush, jehovah: vers. 12. Blessed of jehovah be his land. 3. Cont. Against superstitious outward rites and ceremonies. Vers. 5. Put thy shoes off thy feet: By this usage and ceremony, Pererius would warrant all these superstitious rites and usages, which are a foot among them in the popish Church: and thus enveyeth against them which condemn them. Quis non Haereticorum nostri temporis rideat amentiam, aut impetatem execretur? who will not either deride the madness of the Heretics of our time or accuse their impiety? Thus these barefoot Friars do rage, as though they were mad, when their ridiculous toys and fooleries are enveyed against. Concerning this ceremony of bearing the feet, it was for the time comely and commendable, during the time of ceremonies, but it is now no more required of us, than other Jewish ceremonies which are abolished: but this hath been always Satan's craft, to bring men to an outward imitation of ceremonies leaving the substance: for even so among the heathen this custom was continued of going barefoot in sacred actions. Pythagoras gave this rule to his scholars: Nudis pedibus rem sacram fac●●o; With bare feet dispatch the sacred business: the Romans had their nudepedalias sacr●, their barefoot sacred solemnities. The Lacedæmonians also did worship with bare feet: It is sufficient for us, leaving the ceremony to retain the thing: to come before the Lord with bare hearts and duly prepared affections: In Augustine's time, the contrary ceremony was strictly observed, not to touch the ground with bare or naked feet: of which kind of curiosity in outward usages he thus complaineth: I am multis pr●s●mptionibus plaena sunt omnia, Epist. ut gravius corripiatur qui per octavos suos terram nud● pede te●ig●ru, quam qui mentem vinolen●●a sepel●erit: All things are so full of humane presumptions, that he is more sharply rebuked, which during his octaus'▪ (●. after baptism) doth touch the ground with bare feet, than he which drencheth his soul in wine. S. Paul concerning such things giveth this rule, Touch not, cast not, handle not, all which things perish with the using, Colos. 2.21.22. and a little before vers. 17. Which are shadows of things to come, but the body is in Christ. 4. Cont. Against the holiness imagined to be in places. Vers. 5 FOr the place where thou standest is holy ground. It was holy for this present, because of the apparition and presence of God, but this was no inherent holiness, annexed continually to the place: but when the cause of this holiness ceased, the heavenly vision and apparition, the effect also, the holiness in the ground, was suspended. Bethel was an holy place, when jacob saw the vision of the ladder there, and so long as the worship of God there continued: but when it began to be defiled with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity. The temple of the Jews was holy, and because of it Jerusalem was called the holy City, so long as they continued in the true worship of God: but after they had crucified the Lord of life, both the temple and City, as profane, were destroyed. Herein appeareth the error of former times when such bloody battles were fought for recovering of the Holy land (as it was called) by the evil success whereof it is evident, that Christians were too much addicted to the holiness of the place. How places are to be respected. We deny not but that a reverend respect is to be had to places, both for the end that we desire to see those places where holy men have lived, to imitate their virtue, and in respect of the use, that such places, as are consecrated to the exercises of religion▪ should not be profaned, and abused: but to put any religion or holiness in such places is superstitious. Simlerus. 6. Moral observations. 1. Obs. The mutability of the honours of this life. Vers. 1. WHen Moses kept the sheep, etc. Moses which was before a man of authority, brought up delicately in Pharaohs Court, is now become a shepherd, and keepeth the fields, enduring both heat and cold. Such is the mutability and changeable state of this life: that soon may a man be brought from honour to contempt, from wealth to woe, from fullness to want, as is set forth unto us in job. Simler. Which should teach every man in his high and flowing estate, to bethink himself of adversity, as job saith, The thing which I feared is come upon me, job. 3.25. 2. Obs. Against vain curiosity. Vers. 5. COme not hither. As the Lord inviteth us by faith to draw near unto him: so he misliketh carnal curiosity: as the people were charged not to come near mount Sinai to gaze upon God. Marie Magdalene is forbidden to touch Christ, the Apostles are rebuked for gazing up into heaven, Acts 1. We are hereby taught not curiously to search into the secrets of God: but that we understand according to sobriety, Rom. 12.3. Simler. 3. Obs. God's children, notwithstanding their afflictions, are not forsaken. Vers. 7. I Have surely scene the trouble of my people, etc. The Lord seeth and taketh knowledge of the troubles and afflictions of his people: and notwithstanding these their grievous sufferings, they are the people of God still: Affliction therefore doth not separate us from God, or make him unmindful of his children: Pelican. Nay, it is an argument rather that God loveth us, and that we are his children when he layeth his fatherly correction upon us: as the Apostle saith, If ye be without correction, th●● are ye bastards, and not sons, Heb. 12.8. 4. Obs. Against the ambitious aspiring unto offices. Vers. 11. WHo am I that I should go unto Pharaoh? Moses modesty in disabling himself, and declining this honourable calling, convinceth them of vain ambition in these days, who far unlike Moses, being unapt and unfit, for their gifts, yet aspire unto great places by favour, and indirect means: neither yet are they to be commended, which do on the other side hide their gifts, and will by no means consent to be employed in the public affairs of the Church: as Ammonius, who when he was to be made a Presbyter, cut off his ear, that he might be refused for the maim of his body, and threatened further to cut out his tongue, if they did not desist in their purpose: yet that is not the fault of this age, but the contrary rather, the ambitious hunting after preferments and honours. Simler. CHAP. IU. 1. The argument and Method. IN this Chapter is set forth, the confirmation of Moses in his calling, and his obedience thereunto. The first part is extended to verse 18. where as Moses maketh three several excuses and exceptions, so he receiveth three confirmations: The first excuse is, that the people will not believe, vers. 1. The confirmation followeth by three signs, two of them are presently showed before his face; the turning of a rod into a Serpent, vers. 6. and making his hand leprous, vers. 6.7. both these signs are showed, and return again to their first nature: then followeth the third sign which is promised, but not presently effected, by turning the water of the river into blood, vers. 9 The second excuse is by Moses infirmity of speech, v. 10. the confirmation followeth, where the Lord first showeth his power, v. 11. then promiseth his assistance, vers. 12. The third exception that Moses taketh, is an absolute refusal, as being altogether unfit. To this the Lord replieth: 1. In showing his displeasure. 2. In promising the assistance of his brother Aaron: where the fitness of his assistant is showed, and his readiness in meeting him, vers. 14. then the Lord promiseth to be with them both, vers 15. Afterward the order and distinction of their offices is declared, God will speak to Moses, Moses to Aaron, Aaron to the people, vers. 16. 3. The Rod is given him as a sign, vers. 17. The obedience is set forth first of Moses to his calling, to vers. 27. then of Aaron, v. 28. with the success thereof, the belief of the people, vers. 31. In Moses obedience and execution, 1. The preparation to his journey is described with his wife and children, to vers. 21. 2. Then the renewing of his charge and commission, to vers. 24. 3. A certain accident by the way is mentioned, what had like to have befallen Moses for want of his child's circumcision, and how he escaped the danger, to vers. 27. 2. The diverse readings. Vers. 2. He said a staff. I.U. rather than a rod. B.G.S.L.A.P. the word is matteh, of natah, I.U. because a man leaneth upon his staff: and a staff rather is fitter for a shepherd than a rod. Vers. 8. Nor harken to the voice and the first sign. I. better than, the voice of the first sign▪ I. B.G. cum cater. as the next verse showeth, that the voice is to be referred to Moses: If they will not believe these two signs, nor hearken to thy voice. Verse 9 And the waters shall be which thou takest out of the river they shall be turned. I. V. I. V.A.P. shall be is twice repeated in the original, not once only, as B.G.L.S. Vers. 10. Harken to me my Lord. I.U. for me. P. rather than, I pray thee my Lord. L.S. or, Oh Lord. I.U. B.G. By, in me, or to me, where harken, or attend, or some such word must be supplied: so also vers. 13. Vers. 11. Or him that seeth, or the blind. B. G. cum caeter. or him that hath his sense, or the blind. B.G. cum caeter. I. but the word properly signifieth the seeing, as Pikechim is taken, Exod. 23.8. the seeing: and the opposition of the privative here showeth as much. Vers. 25. Zipporah took a sharp knife. G.B. better than a stone. B.U.S.A.P. or sharp stone. I.G. V. azure signifieth a rock or stone, and that which is sharp, as Psal. 89.43. it signifieth the sharpness of a sword: and it is not like that Moses and his company were without a knife, being so fit an instrument for a shepherd. Vers. 28. Then Moses told &c. all the business and words of jehovah for the which he had sent him. I.L.S. I.L. or, which he had sent unto him. S. better than to refer it to the Lord, which had sent him. V.B.G.A.P. as vers 30▪ showeth: And Aaron had told all the words which the Lord had spoken to Moses. Vers. 31. They did obeisance, and bowed themselves. I. rather than, bowed down and worshipped. I. G.B. cum cater. for shachath signifieth to bow down properly, but with intent to worship. 3. The explication of doubtful questions. QUEST. I. Whether Moses offended, with charging the people with unbelief. Vers. 1. But lo, they will not believe me, etc. The Hebrews think that Moses sinned in charging the people with unbelief, and therefore he was punished, in that his hand became leprous. But Moses herein did not guess amiss: for he knew that they were a stiffnecked people, Ferus: and he had already experience of their unthankfulness: Simler. Beside, he considered that he was but base and contemptible, and not of sufficient authority to be respected: jun. and the power and tyranny of Pharaoh would keep them back from crediting him: Borrh. and they would think it unlikely, that God should speak to him whom never man saw: Pelican. 2. But it is more to be doubted, how Moses saith, that the people would not believe, seeing that the Lord had said before, that the people should hearken to his voice, chap. 3.18. Some think that Moses infirmity here strived with his faith against the word of God: Borrh. Genevens. But it is not like that Moses was so distrustful or diffident, no● to give credit to God's word. Other think that the Lord speaketh there only of the Elders, Moses of the people in general. Some, that Moses meaneth not the people only, but the Egyptians also, that they would not believe: Fer●s. Some, that the Lord spoke before conditionally: If they harken to thy voice, than thou and thy elders shall go to the King of Egypt. But Moses exception rather is here conditional, and he speaketh by supposition, if the people believe not, as the Septuagint: then he desireth to know how he should persuade them; so he doubteth not of the thing, but desireth to be instructed in the manner. Simler. QUEST. II. What the first sign meaneth of turning the rod into a serpent. Vers. ● HE cast it into the ground, and it was turned into a serpent. 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh; by the serpent turned into a 〈◊〉, the abating of Pharaohs pride and tyranny, when he suffered the Israelites to depart. 2. Lyranus expoundeth it of the Hebrews, who when they were first afflicted, became contemptible as a serpent creeping on the ground, and occupied in base and terrene works: but afterward they obtained liberty and authority when they were delivered, and so the serpent was turned into the rod. 3. Some refer it to Moses, that he was as a serpent, that is, terrible to Pharaoh, but he was comfortable to the people of Israel: Simler. 4. Augustine doth by way of allegory apply it to Christ, Serm. 86 ●e tempore. he is the rod turned into the serpent: the rod of the Cross, which seemed base and contemptible unto the Jews, became the wisdom of the Gentiles. 5. Rupertus another way doth interpret it of Christ: The rod cast upon the ground, was the Son of God taking our nature upon him, it became a serpent; so Christ was that serpent hanged on a tree: by the serpent Christ's death is signified, because by the serpent death came into the world, and by Christ's death the serpent was overcome. 6. Pererius here understandeth by the serpent cast upon the ground, the nature of man corrupted by the temptation of Satan, and restored by Christ, as the serpent was changed again into the rod. 7. Others do expound it of the judgements of God, which before they are showed in the world, are as a rod not felt, but afterward they are fearful and terrible even unto the children of God, as Moses fleeth away at the sight of the serpent: Ferus. 8. But the best signification is this: First in general that these signs are terrible, both to strike a terror in the heart of the Egyptians, as also mystically to show a difference of the Law, the ministry whereof is fearful and full of terror, and the Gospel which bringeth comfort, Ferus: as also in particular it showeth, that the rod of Moses government should be terrible as a serpent to the Egyptians, but as a rod and sceptre of upright and lawful government to the people. junius. QUEST. III. What is signified by the leprosy of Moses hand. Vers. 6. BEhold his hand was leprous as snow. First, some make the signification of this sign moral: as that the leprous hand of Moses showeth the works of the Law, that justify not: Ferus. 2. Some make the sense thereof mystical: Augustine in the place before recited, and Rupertus, understand the leprous hand of the Synagogue of the Jews rejected, that are cast off, as the leprous person was shut out of the host; and the hand restored and healed, betokeneth the Church of the Gentiles adopted in stead of the Jews. Pererius referreth it to Christ, that he being the hand, that is, the power of his Father, by taking our nature upon him, became as it were leprous, that is, deformed and contemptible by his sufferings and passion, but by his resurrection and ascension his glory appeared. 3. Some do rather rest in the historical sense. Lyranus by the leprous hand understandeth the miserable state of the Hebrews in the time of their cruel servitude, who in their deliverance received their former liberty. Theodoret thinketh the leprosy better to signify the pollutions of Egypt, wherewith Israel was defiled, who being delivered were restored to the true and sincere worship of God. Ferus doth thus interpret it: that Moses at his first sending was an occasion, that the Hebrews were more cruelly handled, for, say they, Ye have made our savour to stink before Pharaoh, chap. 5.21. but afterward his ministry and message wrought their joy and deliverance. 4. But because the hand being the instrument of working, betokeneth the ministry and authority of M●ses, the best application is, that God would use a mean instrument to effect his will, Moses in regard of his base and contemptible estate, having lived a long time in exile and banishment, seemed as a thing leprous and vile, yet God should in this his service make him a glorious vessel and instrument: sic Iu●iu●. Simlerus. 5. And this sign did both show in general, that as the leprosy is only cured by God, so their deliverance was only God's work: Ferus: and in particular to admonish Moses that he should not be lifted up in his mind, because of the miracles wrought by his hand, but be humled with the remembrance of his own infirmity, the leprosy of his hand. Theodoret. QUEST. IU. What kind of leprosy Moses hand was stricken with. AS snow: That is, white as snow, as junius: see also Philo and josephus. 1. This was the worst kind of leprosy, called Elephantiasis, because it spotted the skin, and made it look like to an Elephants: there were of it two kinds: the common and general leprosy, and a peculiar only found in Egypt, which was incurable and cometh by contagion of the river Nilus, as Lu●r●●ius writeth lib. 6. 2. This white leprosy was of all other the worst, when the body was all over spotted with white marks, full of white scales and scurf: whereof there were two principal signs; when the white spots did change the hair also white, and were deeper and lower than the skin, Levi●. 13. 3. With this kind of incurable leprosy was Miriam stricken, being leprous white as snow, and half eaten and consumed therewith, as a child half consumed in the mother's womb: Numb. 12.10. junius. QUEST. V. Whether the third sign of turning the water into blood were showed at this time. Verse 9 IT shall be turned into blood. josephus thinketh that this sign, as likewise the two other were done in this place: But the truth is▪ as Philo noteth, that the other two were showed now, the third was done in Egypt, because he is bid to take of the water of the river, that is, of Nilus: Perer. 2. This miracle seemeth to be diverse from that chap. 7. of turning the waters of the rivers into blood: for there the waters in the rivers are changed, here the water is taken out of the river; there the waters so continued 7. days, but here the water is poured upon the dry land, and so it is like it was soon dried up of the earth, and returneth not into his kind, as in the two first miracles. And again, Aaron is said to have done these miracles in the sight of the people, vers. 30. but the waters of the rivers were not yet turned into blood: therefore in this place those signs are showed, which should serve principally to confirm Moses calling before the Israelites, which afterward as occasion was offered were done also before Pharaoh. Simler. 3. And this sign of turning water into blood did signify that the time was at hand, that God would judge the Egyptians for the death of the infants, whose blood they had shed in the waters: Lyranus, Simlerus. QUEST. VI Whether in these miracles there were a substantial change. NOw, here it will be demanded whether these conversions and changes were verily and substantially done, or they so appeared only. 1. But it is not to be doubted of, for the very substance and nature of these things for the time was changed. 1. Because the word and the thing must agree together. Now the Lord saith that the water shall be turned into blood, therefore it was turned; but the Hebrew phrase is more significant, shall be into blood: so the rod was into a serpent, that is, turned or changed. 2. The sense both of the sight and feeling discerned them to be truly changed. 3. Because it is not impossible or hard with God, the creator of the substance, to change the substance. 4. Such were these conversions, as that of water into wine by our Saviour Christ, at the marriage feast, joh. 2. which was a true conversion. Simler. 2. And this is one special difference, between the miracles which are wrought by God, and such wonders as are wrought by Satan, these are done in truth, the other in illusion; as our Saviour saith, A spirit hath not flesh and bones as ye see me to have, Luke 24.39. that is, spirits may assume a shape, but a true body Satan cannot counterfeit; as Hierome saith, Signa qua faciebat Moses imitabantur signa Aegypti●rum, sed no● erant in veritate; The signs of the Egyptians did counterfeit the signs which Moses did, but they were not in truth, for the rod of Moses devoured the rods of the Egyptians. QUEST. VII. Whether Moses indeed had an impediment of speech, and what it was. Vers. 10. I Am not eloquent, etc. but I am slow of speech and slow of tongue. 1. Some think that Moses spoke thus only of modesty and humility; Borrh: But it appeareth by the Lords answer that he had some want in his speech. 2. Others judge that Moses thus speaketh by way of comparison, that since God had talked with him (which they define to be three days) taking those words simply according to the letter, as they are in the Hebrew, I am not eloquent from yesterday, to yer yesterday) whereas he seemed somewhat before, now he seeth that his eloquence is nothing: Origen. in cap. 3. Ruperius. But these words yesterday and yer yesterday, do for the most part signify indefinitely the time past, as Gen. 31.2. Laban's countenance was not toward jacob, as yesterday and yer yesterday, and so it is taken here, and the rather because these two times are distinguished, I am not eloquent, yesterday and yer yesterday: and that which followeth, no not since thou spakest with thy servant: and beside Moses after this complaineth that he was of uncircumcised lips, Chap. 6.12. He therefore only at this time seemeth not so to be. 3. Some think that Moses indeed was astonished at this vision, and thereby began to be as speechless: Osiander, Pelican. But that infirmity continued afterward as is before showed, and therefore it was not procured by his present astonishment. 4. Others do think that Moses had indeed an impediment of speech, but it was only in the Egyptian language, which he might have forgotten, in this long time of his exile: Hugo S. Victor. But beside that it is not like that Moses could forget that language, wherein he had been trained up 40. years, he simply complaineth of his utterance. 5. Therefore it is most like that Moses had some natural impediment in his speech: and some one or more of these defects: either that he was a man of few words, not flowing in speech, for so it is in the Hebrew, a man of words, which the Chalde translateth, a man of speech: or that he was not a man of choice words, not eloquent, as the Latin readeth: or that he was of a slow tongue, as the Latin: so it is in the Hebrew, of a heavy tongue, or of bad pronunciation, as the Septuagint read, of a small voice, for he saith that he was both of an heavy or slow mouth, and of a slow tongue. 6. But that seemeth to be one of the Hebrews fables, that Moses by this means became a man of imperfect speech: that when Pharaoh playing with him had set his crown upon his head, and he had cast it down, which one of the Egyptian Priests interpreted to be an ominous sign against Pharaoh and his Kingdom: then to try the child's innocence, they put a burning coal to his mouth, by the which the top of his tongue was seared, and so the child thereupon began to stammer in his speech: Perer. 7. Now it pleased God to make choice of such an unlike instrument, one of an imperfect speech, that God might have all the glory of this work, and nothing should be ascribed unto man: As for the same cause, our Saviour made choice of his Apostles from simple and unlettered men, to whom he gave the gift of utterance, and of diverse languages. Theodoret. 8. But here it will be objected, that S. Stephen saith of Moses, that he was mighty in words and in deeds, Act. 7.22. Reconciliation. How then could he be imperfect and defective in speech? To this some answer, that he was mighty in invention and disposition, not in elocution; for so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may as well be referred to the inward conceit of the mind as to the words of the mouth: Simler. But this rather may be answered: that as S. Paul saith of himself, though he were rude in speech, yet he was not so in knowledge, 2. Cor. 11.6. the power of S. Paul's speech consisted not in eloquence of words, but in the wisdom of the spirit: so Moses though defective in the manner of elocution, yet might speak with gravity and wisdom, and so be powerful in words. 9 Wherefore notwithstanding this or what else is objected, the most probable opinion is, that Moses had some natural impediment of speech, as appeareth both by his own excuse, by the Lords answer, by the coadjutorship of Aaron his brother, an eloquent man, vers. 14. and because Moses after this saith, he was a man of uncircumcised lips: and whereas he saith here, nor since thou hast spoken to thy servant, his meaning is, that if at this time, when God spoke unto him, who was able to take away all impediment of speech, yet his infirmity remained, much more was it like afterward to continue. junius. QUEST. VIII. How God is said to make the deaf and dumb. Vers. 11. WHo hath made the dumb or the deaf? 1. We refuse here the fables of the Hebrews, Hebrews feebles. that when Pharaoh had appointed one to kill Moses, he was stricken blind, that he could not see Moses, and Pharaoh became both deaf and dumb, that though he espied Moses escape, yet he could not speak to have him stayed: but it is evident by the story, that Moses fled before he was apprehended. The Lord here speaketh in general, not of any one dumb or deaf, but that as he sendeth these infirmities upon man, so also he is able to heal them. 2. And although these infirmities are evil in respect of nature, yet God is the author of them, because they are good also in respect of the end, which is to humble man and bring him to repentance, and to set forth the glory of God: as our Saviour saith of the blind man: that his blindness came, that the works of God might be showed upon him. Simler. QUEST. IX. How and wherefore the Lord was present with Moses mouth. Vers. 12. I Will be with thy mouth. 1. Although Moses was no eloquent man, in outward speech, as humane eloquence is accounted: yet there was in him a grave and divine eloquence, such as the Apostles were endued with: the Lord promiseth the assistance of his spirit, and to be present with his mouth. 2. But the impediment of his tongue, the Lord doth not altogether take away, both that God's glory and power might appear, and that Moses should see how needful the help and society of his brother was: neither did Moses pray unto God to heal that infirmity, but only useth it as an argument to decline his calling. Simler. QUEST. X. Whom Moses meaneth, that he would have sent. Vers. 13. SEnd by the hand of him whom thou shouldest send. 1. Lyranus thinketh that Moses meaneth his brother Aaron, who was elder than he, and fitter for his eloquent speech: but no mention was made yet of Aaron, whom Moses knew not to be alive, as may be gathered vers. 18. till the Lord first spoke of him and promised he should assist him. 2. Rabbi Selomo taketh that he meaneth josuah▪ whom God revealed unto him, should be the man, that was to lead Israel into the promised land. But beside that josuah is not yet spoken of, this request of Moses would have showed some emulation, or envy toward josuah. 3. Many of the ancient writers, as justenus Martyr, Tertullian, Cyprian with others think, that Moses here speaketh of the Messias, that should be sent into the world: so also Perer. But this seemeth not to be so fit, both for that Moses not being ignorant of the prophecy of jacob concerning the coming of Shiloh, and how the Lord promised that he would raise up a Prophet like unto him, Deus. 18.18. which is understood of Christ; could not yet expect the coming of the Messiah: and this request for the coming of the Messiah, proceeding of faith, would not have provoked the Lords wrath. Therefore Eugubinus opinion (though Pererius checked him for it) is not herein to be misliked, that neither would have those places of Scripture, which are understood of the Messiah, to be referred to others, for that savoureth of Judaisme, nor yet that which is spoken of others to be applied to Christ, which also would bewray curiosity and superstition. 4. Therefore the plain meaning of Moses is, that whereas God might find out many more fit than himself, he would send by their hand, (that is, ministry) so he aimeth not at any one in particular to be sent, but any other whosoever. QUEST. XI. Whether Moses sinned in his so often refusal, seeing God was angry with him. Vers. 14. THen jehovahs' wrath was kindled. 1. Neither do we consent to some Hebrews that do aggravate Moses sin, as distrusting God's word, and therefore some say he was punished in being deprived of the Priesthood which was given to Aaron: some in that he was not suffered, to enter into the land of Canaan. Contr. But neither was the first a punishment, for Moses still was the chief, and gave Aaron direction: and it was a comfort to Moses to have such a coadjutor: and beside, Aaron was the elder, to whom the priesthood appertained. Neither was Moses offence here the cause why he entered not into the land of Canaan, but his disobedience at the waters of strife: Simler. 2. Neither on the other side is their opinion found, Lib. 3●. ●or. cap. 23. that do justify Moses herein, and commend his humility in refusing so weighty a calling, as Gregory, who by Paul's example would have us ready to suffer adversities, and by Moses to refuse prosperity. And Hierome commendeth Esa●es readiness after his lips were purified, and Moses unwillingness, Epist. 142. ad ●arda●. being guilty to himself of his own infirmity. Contra. 1. In that God was angry with Moses, it is evident he offended. 2. And as S. Paul was willing to suffer adversity because it was Gods will, the spirit so testified every where of him, that bands and persecution did abide him: so Moses should not have refused this charge, seeing God so often had signified his will unto him. 3. And if Esay did well after the Lord had purged his lips, being before unwilling, to show his readiness: then Moses did not well, who after the Lord had promised to be with his mouth, yet still persisted in his refusal. 3. Thostatus granteth that Moses sinned, yet it was a venial and small sin, because we read of 〈◊〉 punishment that followed. Cajetanus is of the same opinion, and his reason is taken from the phrase here used, The wrath of God was kindled: as when a man is moved suddenly of choler than of set purpose. Contra. In some sense we confess, that both this and all other of Moses sins, and of all the elect are venial, in respect of God's mercy in Christ that pardoneth them: but otherwise in it own nature, neither this nor any other sin is pardonable: for the wages of sin is death, Rom. 6.23. in the justice of God. 2. Neither was this sin of Moses venial, that is, a light and small sin, for such sins the Lord passeth over in his children: but here he was angry with Moses: If the Lord should be angry with every small sin, and oversight of his children, who should abide it? 3. The forbearing of punishment showeth not the smallness of the sin, but the greatness of God's mercy. 4. cajetan's observation is false: for the same phrase ●ichar aph jehovah, jehovahs' wrath was kindled, is used upon occasion of great sins: as when the people murmured, Numb. 11.3. and lusted for quails, vers. 33. the same words are there put. 4. This than may safely be held, Wherein Moses sinned. that although Moses at the first might in humility disable himself▪ yet after God had given him satisfaction to all his doubts, upon his four several refusals, first, for his own insufficiency, and the greatness of the business, Chap. 3.11. Secondly, because they might inquire after God's name, Chap. 3.14. Thirdly, he excuseth himself by the incredulity of the people; Lastly, by his own imperfection of speech: yet after all this, to stand still upon his refusal, showeth no small infirmity in Moses: as it may appear by the effect, How God is angry with his Children. because God was angry with him: yet God's anger is not such against his children, as against the wicked: for there he is angry and punisheth, here he is angry and rebuketh, but withdraweth not his favour: for immediately the Lord concurreth with Moses desire, and giveth him his brother to be his assistant: Simler. So that God's anger here is as when the father is angry with his child, or one friend with another, which notwithstanding is no breach of friendship. QUEST. XII. Why Aaron is called the Levite. Vers. 14. AAron thy brother the Levite. 1. This is not added, because the Priesthood should have belonged to Moses, the levitical order to Aaron, but that Moses was deprived of that honour for refusing his calling: as Rabbi Solomon: Pelican. 2. But because there might be other Aaron's, not of Levy, this is expressed by way of distinction, that Moses might know that the Lord did mean none other Aaron, but his own natural brother of Levi: jun. Simler. 3. And this might be also a reason thereof, because the Lord purposed to annex the Priesthood to Aaron and his posterity. Osiander. QUEST. XIII. How Moses is said to be as God to Aaron. Vers. 16. THou shalt be to him in God's stead: This showeth, 1. that Moses should be superior unto Aaron, as his Prince (as the Chalde Paraphrast) and Aaron as his Chancellor: Moses should give him direction from God what to speak: Osiander. 2. By this also Moses authority is signified, by the which as in God's place he ordained Aaron to be the high Priest. Pelican. 3. Likewise, he is as God, that is, a wise counsellor, and full of God's spirit, to whom Aaron should resort for counsel: Vatab. Genevens. 4. And as Aaron was Moses spokesman to the people, so Moses should be Aaron's mouth to consult with God, so the Septuagint and Latin read: Thou shalt be for him, in those things which appertain to God. 5. But Moses in another sense is said to be Pharaohs God, Exod. 7.1. not only to declare God's will unto him, but to execute God's judgements upon him. Genevens. QUEST. XIV. Whether Moses did well being called of God, in taking his leave of his father in law. Vers. 18. THerefore Moses went and returned to jethro. 1. Some do charge Moses here with an oversight, that he presently dispatched not into Egypt, but first took his leave of his father in law: for jacob went away without Laban's privity, and S. Paul saith that he did not consult with flesh and blood after he was called, Galath. 1. 2. Contra: these examples are altogether unlike: for Laban was unfriendly to jacob, and he feared he would work him some displeasure, and jacob was then at his own hand, and kept sheep for himself, and beside he had in a manner sold over his daughters to jacob, and used them as strangers: But Moses had a kind and loving father in law, he then kept his sheep as he covenanted, and he entertained Zipporah still as his daughter: and therefore Moses could not in humanity but take his leave of him. 3. S. Paul consulted not with any for the approbation of his calling, being therefore fully assured, neither doth Moses confer with jethro to any such end, but only to perform the office of humanity. Simler. 4. Wherefore the calling of God doth not take away civil duties toward parents and kindred, saving where they are an impediment to our calling, in which case we are rather to forsake father and mother, than to disobey God. 5. Moses therefore taketh his leave of jethro, both because he purposed to carry away his wife and children, and for that he had before covenanted to stay with jethro, chap. 2.21. Ferus. QUEST. XV. Why Moses concealed from jethro, the principal end of his going. LEt me go and return to my brethren. 1. Moses concealeth from his father in law the principal cause of his journey, which was the calling of God, both for that he sought God's glory and not his own. Ferus: lest he should have seemed to boast of his visions: Osiander; and he doth keep it secret of modesty, lest he might be thought to be a vain man in telling such incredible things. 2. In saying he went to see whether his brethren were alive, and to visit them he dissembleth not, though he went to do more▪ and it is evident by taking his wife and children with him, that jethro knew he purposed not only to visit them, but to stay there: so that it seemeth likely, that Moses imparted so much of his purpose concerning his stay there: Simler. and in general also, that he went for the comfort and profit of his brethren, as josepus, but in particular he kept secret the end of his going. 3. jethro being a good man would not hinder so charitable a work, though he had special use of him: Ferus: especially having such experience of the fidelity and wisdom of Moses, that without great cause, he knew he would not desire to depart from him. Simler. QUEST. XVI. Whether God spoke to Moses in Midian beside that vision in Horeb. Vers. 19 ANd jehovah said to Moses. 1. Some think that this sentence is transposed, and that God thus spoke unto Moses, before he had moved his father in law: Genevens. Pelican. But although such transposing of the order be usual in Scriptures, yet here it need not to be admitted: for God might often appear to Moses to confirm him: jun. and this was said in Midian, the other vision was in Horeb: the distinction of the place showeth them to be diverse apparitions: Simler. 2. The Lord to encourage Moses, taketh away all doubts, and telleth him that all which sought his life, as well Pharaoh▪ as the pursuers of the blood of the slain, were dead: jun. And thus much Moses might impart also to his father in law, that he might be more willing to let them go. Simler. QUEST. XVII. Of Moses wife and children, and of his provision for his journey. Vers. 20. THen Moses took his wife and his sons, and put them on an ass. 1. Here mention is made of Moses children in the plural, whereas only Gershom is spoken of before, chap. 2. Pelican. But Eleazar also was now borne, which is the child that Zipporah afterward circumcised: the story therefore of the birth of both his children must be supplied out of the 18. chapter. 2. Moses substance was not great, nor yet his company, that one ass could suffice to carry his wife and children: it seemeth that his ability was not such as to provide Camels: thus the Lord would use weak instruments. Moses cometh not with power, honour and riches to deliver Israel, but in the name of God: as the Prophet Zacharie prophesieth of Christ: Behold thy King cometh, etc. poor, and riding upon an ass. 3. Moses taketh his wife with him, Zach. 9.9. as the Apostles carried about their wives, 1. Cor. 9.5. because men are to forsake father and mother to cleave to their wives: S●mlerus: and Moses would have them also joined to the people of God: Ferus. 4. Yet at this time Moses wife and children went not forward into Egypt, but by reason of that which fell out by the way about Moses child, his wife being thereby offended, Moses sent them back unto his father in law, who bringeth them unto him, Exod. 18. junius. QUEST. XVIII. Why Moses staff is called the rod of God. Vers. 20. MOses took the rod of God in his hand. 1. It is called the rod of God, not as the Hebrews imagine, because it was four square, the four letters of the name of God jehovah being written upon it, or because it grew in jethros orchard, and none could pull it up but Moses; or because it was sent from heaven: but it was so called, because the Lord commanded Moses to take it in his hand, Pererius: and for that thereby the Lord would have Moses to work miracles, junius: yet not by any virtue in the rod, but by the power of God: Pelican. 2. It was also called Aaron's rod, because he was the minister, but God was the author and worker of the miracles: Simler. This rod also was a sign of the divine authority of Moses, like as Magistrates have their ensigns of office carried before them: Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signs, that Moses should use the rod, for the more visible demonstration of the power of God: yet the Lord useth such means which have no power of themselves, or likelihood to effect that which is wrought: as Naaman was bid to wash himself in Jordan: our Saviour used spittle and clay to anoint the eyes of the blind: David goeth with a staff against Goliath. And this the Lord doth that the work should not be ascribed to the means: Simler. 4. And hereby also the high spirit and pride of Pharaoh might be abated and confounded, when he saw so great works to be wrought by the contemptible staff of a shepherd: Simlerus. QUEST. XIX. How God is said to harden Pharaohs heart. Vers. 21. I Will harden his heart. 1. Some think that God is said to harden the heart, when he deferreth his punishments, and so men abusing God's patience and long suffering are hardened: but seeing the hardening of man's heart is one of the greatest punishments, that can fall upon man, whereas Gods long suffering proceedeth from his mercy, and is a great benefit; these two cannot agree together, that the same thing should be both a punishment and a benefit. Simlerus. 2. Neither doth it satisfy that God hardeneth by permission and sufferance: for if God permitteth either unwillingly, then should he not be omnipotent, or willingly, so should he be accessary to sin: if permission therefore be opposed to Gods will, as though he should suffer only things to be done, and be as an idle beholder, and no doer, this distinction cannot be admitted. If permitting be taken for not approving or not assisting with his grace, so the Lord may be said to permit: but then he rather permitteth or suffereth the heart to be hardened, than hardeneth it. Simlerus. 3, Wherefore thus the Lord may be said to harden the heart: 1. By the denial or withholding his grace, as he took his good spirit from Saul: and the Lord is not debtor to any, he may give his grace to whom it pleaseth him, and withhold it at his pleasure. 2. God may leave a man to himself, and give him over unto Satan, who worketh upon the corruption of man's own heart, and hardeneth it: so an evil and a lying spirit was sent upon ahab's Prophets. 3. The general power of moving and working is of God, but the evilness of the action is of man's own corruption: as when the Rider doth cause a lame horse to go, he is the cause of his going, but the horses evil and uneven going proceedeth of his own lameness: Simler. And like as a good workman using a bad instrument, so the Lord worketh by the wicked: Borrh. 4. The occasions whereby the heart is hardened through man's corruption, do proceed oft from God, as the miracles which Moses wrought, whereby Pharaoh became more indurate and obstinate. 5. God is to be considered here as a just Judge, who punisheth men's former sins by their hardness of heart, as here Pharaoh is judged: so the hardening of the heart is of God, as it is poena, a penalty, not as it is culpa, faulty: Ferus. 6. Likewise God is said to harden the heart, dispositiuè, because he disposeth of it, and turneth it to such end as shall be most to his glory: as the Lord ordered the envy of Joseph's brethren in selling their brother, and the treachery of judas in betraying his Master, to the good of his Church and his own glory: Simler. So some things are done in the world simply and absolutely, according to the will of God, and by it, all such good actions. Some things are not done absolutely according to Gods will, but in respect of a further end, for the which the Lord permitteth them to be done, as Gods will was that Pharaohs heart should be hardened, that God might declare his power in him, Exod. ●. 16. Borrh. 7. Thus God hardeneth not only by permitting, but in withdrawing his grace, and ordering and disposing even men's evil actions to the end which the Lord hath propounded to himself, and in using the means which the corruption of man's heart apprehendeth, and perverteth to his destruction: so God is the cause of the action of hardening, but man is the cause of the sin: junius. So God hardeneth, God, Satan, and man himself are said to harden the heart, but diversely. Satan hardeneth, and man hardeneth his own heart: man as the instrument, Satan as the worker and efficient, God as the supreme Judge overruling every action, and disposing of it unto good: Borrh. As in a ship, man is as the mariner that worketh, the evil spirit as the wind and weather that tempteth and moveth, God as the sternes man that directeth and guideth all. So Augustine's resolution is: Deus voluntatem ejus, proprio suo vitio malum, in hoc peccatum judicio suo justo & occulto inclinavit: God by his just and secret judgement inclined his will, being evil by his own corruption, into this sin. De liber. arbit. cap. 20. He there speaketh of Shemei, whom David saith, God bid curse him: the like may be said of Pharaoh, who is properly said to have hardened his own heart, Exod. 8.15. as the next and immediate worker of it: but God hardened it, concurring as a just Judge in punishing Pharaohs sin, by obstinacy and hardness of heart. See more of this question before, chap. 1. doct. 1. QUEST. XX. How Israel is called the first borne son of God. Vers. 22. ISrael is my son even my first borne. 1. Israel is called the Lords first borne, not only in respect of eternal election: as Pelican: for the election of God doth not hinder terrene government, they might be eternally elected of God and yet be Pharaohs servants still. 2. Neither is this spoken only comparatively, because they were the first nation that publicly professed the worship of God, and had the priority of the Gentiles, who were as the younger brother. Ferus. 3. Nor yet is it spoken only by way of similitude, that they were as dear unto God as the first borne. Piscator. 4. But they were the first borne people by a peculiar election, whereby the Lord had set them apart from all other people to whom he would give his laws, and therefore Pharaoh was not to keep them in servitude, belonging to another Lord: Simler. Therefore to them did belong the right and preeminence of the first borne, as dignity, authority. Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures, and the only begotten son of God: jun. who was to be borne of that nation according to the flesh. Osiander. 5. Therefore God will slay the first borne of Egypt both of man and beast, because of the injury offered to his first borne; and this being the last judgement, which was showed upon Egypt, it is like, that God revealed to Moses aforehand all those several plagues, which afterward were sent upon Pharaoh. QUEST. XXI. Who smote Moses in the june, and how. Vers. 24. THe Lord met him, and would have killed him. 1. In the Hebrew it is said, jehovah met him, the Latin, and Septuagint read, the Angel of jehovah; giving the sense rather than the word: for jehovah by his Angel smote Moses: the Angels of God are found in Scripture to be the Ministers of God's judgements: Pelican, jun. 2. Tertullian thinketh that Moses son that was uncircumcised was in danger, rather than Moses himself: but that is not like, for then Moses himself rather if he had been in case, would have circumcised the child rather than his wife. 3. For the manner of punishment inflicted upon Moses: that is a ridiculous fable of R. Solomon, that the Angel appeared in likeness of a Dragon, and swallowed up Moses past the middle to the place of his circumcision, and then when Zipporah in haste had circumcised the child he let him go again. Theodoret thinketh that the Angel appeared with a drawn sword, threatening Moses: but Moses was more than threatened, for he was so weak that he was not able to circumcise his child: therefore the common opinion of the Hebrews is, that Moses was smitten with some sudden disease, as may appear in that his wife was fain to cut off her son's foreskin: and yet it is like that whether the Angel appeared in a visible humane shape, or otherwise came upon Moses, that by some visible and evident sign he and his wife perceived that it was for neglect of circumcision. jun. QUEST. XXII. For what sin the Lord would have killed Moses. NOw concerning the cause, why the Lord laid his heavy hand upon Moses. 1. It was neither because he carried his wife and children with him, which were a cumber unto him and therefore he sent them bake, as Augustine, and Eusebius Emisenus: August. ●e●. ●●. De ●empore. for seeing Moses had no special commandment to leave them behind, he was therein to follow the common order, and duty required in matrimony, to take care of his wife and children. Simler. And he could not have left his wife behind without offence to his father in law, who might have thought he had neglected her, and would take him another wife in Egypt. 2. Neither was his fear the cause, because he was afraid to go unto Pharaoh, as Theodoret, for he was now in his journey, and was resolved to go forward. 3. Therefore the cause indeed was, for the neglect of the circumcision of the child, as David Kimhi, Rupertus, Thostatus with others: Ex Pereri●: as it may appear, because that as soon as the child was circumcised Moses was presently delivered from the danger: therefore some Hebrews conjecture, that God punished him for making so long stay in the ●ane, is frivolous and without ground. Simler. QUEST. XXIII. Whether the Israelites transgressed in omitting circumcision 40. years in the wilderness. BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision, and ye● he did tolerate it in the Israelites, which were not circumcised in the desert by the space of forty years, as is evident, josh. 5. Some therefore think, that the Israelites were dispensed with for being not circumcised in the wilderness, because it was not so needful in that place seeing the people were separated from all other nations, and lived apart by themselves, and therefore circumcision was not so necessary there, the special end whereof was to distinguish the Israelites from all other people: but when they came over Jordane among other nations, than they received circumcision the badge or cognisance of their profession: so Theodoret, Damascen. Contra. But this was not the principal end of circumcision, to make difference between the Israelites and other people: the chief scope thereof was to be a seal of the covenant between God and his people, and therefore ought not in any place to have been neglected. 2. Some therefore excuse this omission of circumcision in the desert, by the continual journeying of the Israelites, they were still to follow the direction of the cloud, whether by day or night: but they could not travel immediately upon their circumcision. Perer. Who further addeth, that if it had been a fault in them, Moses would not have suffered such a great breach of the law, seeing the man that gathered sticks upon the Sabbath was punished. Contra. 1. The continual travel of the Israelites could not be the chief or only cause of such omission, seeing they stayed many years in one place, as in Kadesh barnea, Deut. 1.46. and when they were circumcised in Gilgal, they were presently also to go forward in expedition against their enemies, and yet that was no hindrance or let to their circumcision. 2. There is great difference between the transgression of one man which might easily be censured without danger, and the sin of all the people, which could hardly be redressed, for Moses knew them to be a stifne●ked and rebellious people. 3. Therefore it cannot be otherwise held, but that the omission of circumcision in the people was a transgression of the covenant: and that the people did of contempt and disobedience omit it, beside the excuse of their removing camp, as Augustine well judgeth, quaest. 6. in joshuah, for the people continually murmured, and wished to be in Egypt, and thought to return thither, and many of them were Idolaters; therefore it was no marvel, if they casting off the yoke of obedience, and despising the covenant of God, regarded not likewise the sign thereof: jun. Beside, it must be considered that the commonwealth and Church were not then settled, neither the passover, nor sacrifices, or other rites, were then observed duly according to the order prescribed; and therefore Moses saith, that when they were come into their inheritance, Ye shall not do after all these things, which we do here this day, that is, every man whatsoever seemeth good in his own eyes, Deut. 12.8. QUEST. XXIV. What moved Moses to defer the circumcision of his child. IT is further doubted what should be the cause why Moses deferred the circumcision of his child. 1. The cause whereof some impute unto Moses father in law, that Moses did forbear the circumcision, lest it might have been an offence unto him, Tharg. Hieros'. but the stay seemeth rather to have been in his wife, as shall afterward appear. 2. Aben Ezra thinketh that the child was not eight days old, when Moses set forward in his journey, and that he would not circumcise him by the way, because he made haste. Contra. But it is not like, if Moses having been married forty years, had a child so young, that he would have adventured to travel with his wife, having been so lately delivered; neither if circumcision had been deferred because of God's service, would the Lord have been so angry with him. Simler. 3 Some judge, that Moses might think circumcision not to be so necessary in a strange land, especially Moses wife being a stranger, and so his sons Israelites but by the half blood. Ferus. But Moses could not be so ignorant; for as he was persuaded, that his seed was within the covenant, so he knew that the sign of the covenant belonged unto him. 4. Wherefore the most probable conjecture is, that after Moses had circumcised one of his children, his wife took such offence at it, that to content her he did forbear to circumcise the other, and this may appear by the circumstance of the text, because she with such indignation calleth Moses a bloody husband, showing her discontent and dislike of circumcision: jur. Piscator, Pelican, Simler. QUEST. XXV. Why the Lord correcteth Moses by the way, and not before. NOw ●he reasons why the Lord did thus urge Moses by the way, and not before, may be these: 1. Because Moses had now taken a public office and charge upon him, and he was unfit to be a ruler in the Church of God that could not order his own family, as the Apostle showeth, 1. Tim. 3.5. therefore it would have been a great offence and scandal unto all Israel, if Moses the minister of circumcision should have any uncircumcised in his house. jun. Perer. 2. While Moses was under his father in law, he was not at his own liberty, as now, and therefore it is more exactly required of him now than before: Ferus. 3. The Lord doth it also at this time to try his obedience, whether this correction laid upon him would make him give way and start from his calling. Ferus. QUEST. XXVI. Whether Zipporah circumcised her son with a sharp knife. Vers. 25. ANd Zipporah took a sharp knife. 1. Some think that circumcision among the Jews was ministered with no iron instrument, but only of stone, and think that Zipporah in this place circumcised her son with a sharp stone, as the Chalde, Septuagint and Latin reed: so Augustine, Bernard with others. A●gust. serm. 141. de tempore. But seeing no such instrument is specially prescribed, Gen. 17. where circumcision is instituted, it seemeth there was no such necessity of using a stone only. 2. Others do think that it was indifferent to use either a sharp knife or stone; but in this place they say it was done with a sharp flint, because the word tzur signifieth a rock or stone, and josh. 5. he is bid to prepare knives of stone: and this circumcising with a stone did more lively resemble the spiritual circumcision by Christ, Bernard. 1. ser. de c●rcumcis. Hug. lib. 2. de sacram. 12. Thostat. in Exod. Thom. 2. par. 4.70. resp. ad second. who is the Rock: so Hugo S. Victor, and Thostatus, and Thomas. Contr. 1. Though the word tzur do usually signify a rock or stone, as Ezech. 3.9. yet in some places it is taken for that which is sharp, as Psal. 89.44. tzur charbo, the edge of his sword: the same words inverted are used josh. 5.2. Charboth tzurim, sharp knives, which are so called tzurim, because they were in sharpness like to a sharp stone: Piscator: or were sharpened with flints or whetstones. Osiand. 2. And seeing Zipporah was in haste, a sharp knife, such as they were not without, was readier at hand, than a sharp stone, which unless it had been prepared of purpose, would not have served that turn: and whence should josuah have so many sharp stones to circumcise above 600. thousand? josh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords, rather than stones, so it is more like so many thousands of Israelites were. 3. And for the correspondency of the type and the substance, if it had consisted in the likeness of the instrument, Saint Paul speaking so much of circumcision, would not have omitted it. 3. Therefore upon the reasons before alleged, 1. both because a knife was readier, Zipporah being in haste, and a knife being at hand was a fitter instrument than a stone; junius. 2. And it had put the child to more pain, to hackle off his foreskin with a stone; 3. Neither was it possible to find so many sharp stones to circumcise 600. thousand, as joshuah did; we conclude that Zipporah did this cure with a knife, not with a stone. QUEST. XXVII. Whether both Moses sons or one only were uncircumcised, and upon what occasion. Vers. 25. ANd cut away the foreskin of her son. 1. Cajetanus thinketh that the singular number is put here for the plural, and that both Moses sons were uncircumcised: because Zipporah at this time calleth Moses a bloody husband, as now first having experience of bloody circumcision: But it is not like that Moses eldest son, who might now be toward forty years old, was so long uncircumcised: and whereas before vers. 20. Moses is said to take his sons, and here mention is made only of a son, the text is against his conjecture: and Zipporah calleth him a bloody husband, because she was forced to draw her own child's blood with that cutting, which she was not put to before. 2. Some therefore think, that Moses had left one of his sons with his father in law as a pledge of his love and sincere affection, so that he had one only child with him: Hugo. But the text also is against this conceit, for Moses took both his sons with him, vers. 20. 3. Some think that Eleazar, Moses youngest son, was borne but a little before Moses took his journey, and that for haste thereof he deferred his circumcision, Lyranus, Thostatus, Pererius. But if Moses had it in mind to circumcise his child, he would not of purpose have transgressed the law of circumcision, which exactly requireth every male to be circumcised the eight day. 4. Wherefore the more probable conjecture is, that Moses, seeing the circumcision of his first child to have been so offensively taken, did in gratiam uxoris, to content his wife, forbear: this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulness, than of any set or deliberate council. And this the circumstance of the text will bear, seeing Zipporah as not yet thoroughly acquainted with this mystery, doth cast away the foreskin with such indignation: junius, Pelican, Piscator. QUEST. XXVIII. At whose feet Zipporah and what she cast. Vers. 25. CAst it at his feet, etc. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fell down at his feet, so also Cajetan: whose meaning is that Zipporah fell down at the Angel's feet, entreating to spare her husband: but so soon as the child was circumcised Moses recovered, and the Angel left him. 2. Rupertus readeth after the same manner, she fell down, thinking that she was prostrate at Moses feet, entreating him to dismiss her. But Moses rather sent her back in his own discretion, unto his father, with her children: it had been an unwomanly part and not commendable, for the wife to desire to depart from such an husband. Simler. 3. But whereas the Hebrew word tagangh signifieth, she caused it to touch, that is, cast; some say she cast the circumcised foreskin at the feet of the Angel to appease him: so the Chalde Paraphrast, and Tharg. Hier●solymitan: but the words following in the next verse, show that she cast it at his feet whom she called bloody husband: Perer. 4. Some refer it to the child, that she cast it at his feet, and Kimhi saith it was an use among the Hebrews to call the infant circumcised, the spouse or husband. But to what end should Zipporah say thus to a young infant that understood her not? Simler. 5. Therefore she cast it at Moses feet, whom in indignation she calleth bloody husband: Simler. jun. Perer. QUEST. XXIX. Why Zipporah calleth Moses husband of blood. Vers. 26. THou art indeed a bloody husband unto me. 1. The Septuagint translate, the blood of my son, stetit, is stayed: which translation having no ground at all, or colour out of the original, but Augustine to great business, quaest. 11. in Exod. and maketh him fly unto allegories and mysteries: for it seemeth to make a contrary sense unto the original, seeing she called Moses a bloody husband, because of shedding of her son's blood: it is like than it stayed not. 2. Rabanus thinketh that she called Moses so, and accuseth him of cruelty, for commanding her to circumcise her child: so also Vatablus: But seeing she by this means redeemed her husband's life, she no doubt did not think much of her child's circumcision in that behalf, but thought it well done to save his life. 3. Some think, she by blood meaneth not only this present grief, but other troubles which she was like to endure: as if she should say, if our journey began with such a hard hap, what is the end like to be? 4. Aben Ezra will have Zipporah thus to say unto the child, whom they used to call chatan, husband, spouse, because of the joy of circumcision: whom she first calleth husband of blood, because she feared that her husband would dye; but when she saw he was escaped, than she correcteth her speech, and calleth him husband of blood, because of the circumcision: but this name of husband, who se●th not, better to agree to Moses, than to her child? Ex Perer. 5. Wherefore she thus saith unto Moses, calling him husband of blood, both because she was fain to redeem him with the blood of her child, and in respect of circumcision itself, which she held to be a bloody law being not yet thoroughly instructed in these rites: sic Thostatus, junius, Ferus: but she calleth him not man of blood, which name in Scripture is given to cruel and bloody men, but husband of blood. QUEST. XXX. Whether those words rehearsed again, were uttered by Zipporah or by Moses the writer. Vers. 26. But she had said husband of blood because of the circumcision. 1. Piscator, because the word is put in the plural, circumcisions, thinketh that she so speaketh in respect of the circumcision of both her sons: but seeing one of them only is here circumcised, and because at this time only Zipporah was put to do it herself, which caused her thus to say, she so speaketh because of the circumcision of this child. 2. Some think that these are the words of Zipporah, and that she either qualifieth her former speech, turning her words which she had uttered, of the blood and death of her husband, (for so Aben Ezra taketh them to be spoken to the child, that he was circumcised, with the death and loss of her husband) and after that by this circumcision she perceived her husband to be recovered, she applied her speech to circumcision. junius in his Analysis (saving that he holdeth these words to be uttered to Moses, and not to the child) expresseth the same meaning, that Zipporah expoundeth and excuseth her former words, that by blood she understandeth circumcision whereby the young infant, being upon the way, and in an Inn, might be put in danger. 3. But I rather approve junius judgement in his annotations, that these are the words of Moses, rather than of Zipporah, showing a reason of her speech: for that she repeated the same words, being uttered with indignation twice, it is not like; especially after that the danger was over, she had small cause to expostulate with Moses: for than she had showed that she had preferred the child's health, before the life of her husband: so also Zeiglerus. QUEST. XXXI. How Zipporah knew that Moses was stricken for the neglect of circumcision. BUt another question will be here moved, how Zipporah knew that Moses was in danger for neglect of circumcision. 1. Some think that the Angel appeared in a visible shape, and both by signs and words threatened Moses because his child was uncircumcised: Cajetan. But to devise words or speech to be said beside Scripture, it is not safe. 2. Some think that Moses was put in mind by this sudden sickness of his fault, and spoke or made signs to his wife to circumcise the child: Aben Ezra, Simler. But the suddenness, and greatness of the sickness which made Moses altogether unable to do it himself, may be thought also to have given him small respite, either to bethink himself, or to give notice to his wife. 3. Some think that she had heard before of her husband, how straightly they were enjoined to circumcise their children the eight day: and that of herself it came into her mind that they had not done well in omitting the child's circumcision: Osiander. But it seemeth by her words of indignation, that she had not so reverend an opinion of the necessity of circumcision, as of herself to enter into an action so much displeasing unto her. 4. Therefore I consent with junius, that (whether the Angel appeared in visible shape, or no, as some think; yet) by evident signs, it appeared both to Moses and Zipporah, that God's wrath came upon him for that cause: the phrase here used, that the Lord, occurrebat ei, came upon him, & dimisit cum, and departed from him, doth show, that God after some sensible manner assaulted Moses, that they both knew, both from whence that sudden stroke came, and for what cause. QUEST. XXXII. Who it was that departed from Moses. Vers. 26. SO he departed from him. 1. Not Zipporah took her leave of Moses, and returned to her father, as Lyranus: for beside that the Verb is put in the Masculine gender in the original: it is more like that Moses sent Z●pporah back, than that she first sought it. 2. Nor yet is the meaning that Moses left him, that is, his child new circumcised and sent him back to his father in law: as Paulus Burgensis. It should have been said then, that Moses left her, which is his wife, rather than him, that is, the infant, that could not shift for himself. Perer. 3. And to understand it of the disease, that it left him, is somewhat improper: But it must be referred to the Angel, for he departed now from Moses, that before ●an upon him, met him, or assaulted him: sic August. q. 11. in Exod. QUEST. XXXIII. Of the mystical application of this story. NOw for the mystical application of this story. 1. That of Gregory Nyssen: is somewhat far fetched: that Moses married to Zipporah a Midianitish woman showeth a Christian teacher addicted to Philosophy, which he must circumcise and pair off many errors from, before it can be admitted in Christianity. 2. So is also that application of Pererius not so fit, that as Moses was chastised because one of his children was uncircumcised, though the other had received circumcision: so it sufficeth not the judgement only to be reform and circumcised, but the will and affection also must be purged. 3. That of Ferus is more fit: that Christ may be said to be our husband of blood, by whose blood we are purged: And Zipporah betokeneth the Church, which by repentance doth circumcise her children to make them acceptable unto God. QUEST. XXXIV. What manner of faith it was which the people had in believing Moses. Vers. 31. SO the people believed. 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their work: Simler. but a convenient number of the people gathered together with the Elders: Pelican. 2. These having seen the signs before mentioned, as the Rod turned into a Serpent, Mos●s hand suddenly to become leprous, and to be healed again, and the water turned into blood, gave credit unto Moses and Aaron, and believed they were sent of God: Osiander. 3. But this seemeth to have been but a temporary faith: for a while after they are offended with Moses and Aaron, when their affliction at the first was made more heavy. Simler. 4. And now they see the effect of God's promise, that the people should at the first hearken unto them, Chap. 3.18. Borrh. 4. Places of Doctrine. 1. Doct. The use of true miracles. Vers. 5. THat they may believe. The end then and use of true miracles is to confirm faith: whatsoever miracles are wrought to any other end, as to persuade any false doctrine, and to draw away the people from the true worship of God, are false miracles wrought by the operation of Satan, and are not to be regarded, as Moses showeth, Deut. 13.2. Simler. 2. Doct. Things by their nature noxious and hurtful, are subdued to the faithful. Vers. 4. HE put forth his hand and caught it. By this that this Serpent is turned again into a Rod, and hath no power to hurt or harm Moses, we see that by the power of God, things by nature hurtful, yet to the believing and faithful are not noxious, or discommodious. The Lion's mouths were stopped against Daniel, the Viper that leapt upon Paul's hand, forgot her kind. This power and privilege floweth from Christ our head, which as it is externally showed in such miraculous works, so spiritually it is now seen in that the old Serpent, the enemy of mankind, hath no power to hurt any of the members of Christ. Simlerus. 3. Doct. Temporary obedience doth often turn aside a temporary punishment. Vers. 26. SO he departed from him, etc. Zipporah here not of any devotion, but of necessity, circumcised her son, yet it pleased God so to accept of this forced obedience that he spared Moses: so many times a temporary and external obedience doth turn away a temporal punishment: as ahab's sackcloth put off the punishment threatened, that it came not in his days. So the Samaritans corrupt worship of God delivered them from the Lions, 2. Kings 17. Simler. Piscator. If God be so pleased sometime with outward service, accepting the small beginnings of those that are coming unto him: how much more acceptable unto him is the true spiritual worship? 5. Places of controversy. 1. Cont. Against popish transubstantiation. Vers. 3. ANd it was turned into a Serpent. This can give no warrant to the popish transubstantiation, and that imagined conversion of the bread into the body of Christ: for here both the Scripture testifieth, that the Rod was turned into a Serpent, and the sense discerned it: but they can show neither word for their devised change, and sense also is against it. Simler. 2. Cont. Against the Arrians, that Christ is a true God. Vers. 16. THou shalt be to him as God. The Arrians most blasphemously abuse this place, making Christ no otherwise God, than Moses is called God. Cont. 1. Not the name Elohim only is given unto Christ, but jehovah, which is given to no creature. 2. Not only the name of God, but honour, and worship are given unto him, and to no creature beside: Let all the Angels of God worship him, Hebr. 1.6. Simler. 3. Where the word Elohim is given unto men, it is not properly attributed unto them, but by way of comparison with others, as here in respect of Aaron, Moses is so called, as by way of relation unto God, because they are in his stead in earth: but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiastical persons subject to the civil magistrate. FUrther, though Aaron be Moses mouth, and speak for him to the people, yet Moses is made his superior: so though the Priests and Ministers do declare unto the people the will of God, and the law is to be required at their mouth; yet are they subject to the Civil power, as here Aaron to Moses: Pelican. as the Apostle saith, Let every soul be subject to the higher powers, Rom. 13.1. 4. Cont. Against the baptism of infants by women. Vers. 25. ANd Zipporah took a sharp knife. This example is alleged by the Romanists to prove the lawfulness of Baptism by women in the case of necessity: Bellar. lib. 1. de Bapt. cap. 7. Contra. But this example cannot serve their turn: 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptism is: for the Levites and Priests were not specially charged by commandment to be Ministers of circumcision, but that charge did indifferently lie upon the masters of the family, Gen. 17.9. But in the Gospel they are bid to baptise, that are commanded to teach, Mat. 28.20. Piscato●. 2. The Romanists lay upon baptism a necessity of salvation: but here the necessity was not in respect of the infant uncircumcised, but in regard of Moses, and not a necessity of eternal salvation, but of preserving the outward life. Piscator. 3. Zipporah did it in presence, of Moses: by this example they may allow women also to baptise in the presence of the lawful Minister. Simler. 4. And though it pleased God to remit the temporal punishment, upon this external obedience, yet this showeth not, that God did approve this act: as before instance is given of the Samaritans, who were delivered from the Lions, being but half worshippers of God, 2. King. 17. the Lord only showeth hereby, that it is pleasing unto him that the external discipline of the Church should be preserved. Simler. 5. This then being in itself an unlawful act in Zipporah, saving that necessity forced it, and extraordinary: it cannot be drawn to an ordinary practice, specially where there can be no such necessity. jun. 6. This example rather showeth that baptism though by an unlawful Minister, is to be held to be baptism, as after Zipporah had circumcised her son, he was not circumcised again, then that such are to be allowed lawful Ministers Heretics are not fit Ministers of Baptism, yet if they keep the true form of Baptism, Lib. 2. cont. epist. Par●●en. c●p. 13. the Church useth not to baptise after them: for, as Augustine well saith, That which is given 〈◊〉 be said not to be given, although it may be rightly said, not to be rightly given. 5. Cont. That the punishment for the contempt of circumcision was not only temporal, but in God's justice eternal. Vers. 24. THe Lord met him, and would have killed him. Bellarmine from hence would prove, that the penalty of the neglect of circumcision was only temporal, and consequently, that circumcision had not to it annexed the promise of remission of sins and deliverance from eternal death, as the Sacraments of the new Testament have, lib 2. the effect. sacrament. cap. 17. Resp. 33. ad argum. 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himself that is not circumcised, even that person shall be cut off, Gen. 17.4. therefore this example of punishment imposed upon the parent, for the neglect of it in his son, is not fitly urged to that end. 2. that law is made against those that willingly neglect circumcision, and so wilfully break the Lord's covenant: but here is no contempt but only negligence and oversight. 3. It followeth not, Moses only should have been temporally chastised, for this negligence, therefore the neglect of circumcision was only punished by temporal death: like as God would have killed Aaron with temporal death for consenting to the Idolatry of Israel, Deut. 9.20. Doth it therefore follow, that the punishment of Idolatry was only temporal? God unto his servants remitted in mercy the eternal debt chastising them only temporally, for their own amendment and the example of other. 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase, that soul shall be cut off from his people, which signifieth a final perishing from the Church of God, both in this world and in the next, as it is taken, Levit. 20.3 that he which giveth his seed to Moloch shall be cut off: as also by the reason there given, because he hath broken the Lord's covenant: and cursed is every one which transgresseth any part of the law, Deut. 27.26. And the curse of God is not only temporal, but eternal. 5. Further, that circumcision had annexed to it a promise of grace, and remission of sins, the Apostle showeth, call circumcision the seal of the righteousness of faith, Rom. 4.11. and the outward circumcision represented the circumcision of the heart, whose praise was not of men but of God, Rom. 2.29. 6. Cont. Against the necessity of Baptism. NEither can this example of Zipporahs' necessary circumcision of her son be fitly alleged to prove an absolute necessity of baptism: an hypothetical, that is, a conditional necessity depending upon the precept of Christ, we grant, that it is necessary, that baptism both in general should be retained in the Church, because Christ hath instituted it; and in particular, that every one should yield ready obedience thereunto, as unto Christ's ordinance, when it may be conveniently had: but such a penal necessity as to imagine children dying without baptism, to be excluded the kingdom of God, cannot be admitted. 1. This were to tie salvation unto the external sign, and so to limit the work of the spirit. 2. Some of the fathers indeed, as Augustine, held such a necessity, but he made the same necessity of the other Sacrament, upon these words of our Saviour, joh. 6.53. Except ye eat the flesh of the Son of man, etc. ye have no life in you, etc. Simler. 3. There is not the like necessity of baptism now, and of circumcision then, for that was tied to the eight day, so is not baptism: and the necessity was not in respect of the infant, but of the parent that neglected it: as the child here was not in danger but Moses himself. 6. Moral observations. 1. Observ. That one standeth in need of another's gifts. Vers. 14. Do not I know Aaron thy brother etc. that he shall speak. God could if it had pleased him, have given unto Moses the gift of eloquence & utterance, but he rather joineth Aaron as assistant unto Moses, not giving all gifts unto one, but so diversly dispensing and disposing his graces, that one may stand in need of another: even as the members of the body cannot say one to another, I have no need of thee, 1 Cor. 12.21. Simler. 2. Observ. Against emulation. WHen he seeth thee, he will be glad in his heart. That is, he shall be far from emulation or envy though his younger brother were preferred before him, as Cain envied Abel, Ishmael, Isaac, Esau, jacob. Simler. This teacheth us, that we should not envy the preferment of others before their equals, and in some sort their elders and superiors: preferment neither cometh from the East nor from the West, or from the South, but it is God who maketh high and low, Psal. 75.6. 3. Observ. Against negligence in receiving the Sacraments. Vers. 24. HE sought to kill him. We see by this what a great sin it is before God to neglect the Sacraments: if the Lord spared not Moses his faithful servant, for an oversight only and negligence, how much greater shall their punishment be, that run into open contempt of the holy mysteries? Ferus. Let men learn then by this example, that they defer not the baptism of their children, nor omit the receiving of the Sacraments; for God holdeth this as a wrong done to himself, when his ordinance is neglected, contemned or profaned: for this cause (saith the Apostle) many are weak and sick among you, and many sleep, 1 Cor. 11.30. 4. Observ. That masters of families, especially pastors, do rule well their own families. FUrther, in that it sufficed not, though Moses himself were circumcised, seeing his child which was of his family and charge was uncircumcised: this is gathered, that it is the duty of masters of families, specially of Pastors and Ministers, and such as have charge over others, that they see that all their domesticals be well ordered and governed: for otherwise God will require it of them; as is evident in the punishment of Heli, who being a good man himself, yet bare too much with the lewdness of his sons, Perer. as the Apostle saith, He that cannot rule his own house, how should he care for the Church of God? 1 Tim. 3.5. 5. Observ. The sword and word must concur together. Vers. 27. HE met him in the mount of God and kissed him. Moses the Prince and chief Magistrate, and Aaron appointed to be the chief Priest, do each kiss the other, and join both the Politic and Ecclesiastical power together; then the people believed: so the Church of God is edified, when the sword and word do concur together: as David and Sadok, joas and jehoiadah, jehosaphat and Amariah, josias and Hilkiah, the Kings and chief Priests did one assist the other, Ferus. CHAP. V. 1. The Argument and Method. THis Chapter hath two parts: The first containeth the message which Moses delivered to Pharaoh, vers. 1. with Pharaohs refusal, vers. 2. and their reply from the authority of God, vers. 3. The second showeth three events of this message: the first is the increasing of the people's servitude commanded by Pharaoh, to vers. 10. and executed by his officers, to vers. 11. The second, the beating of the officers and rulers of the children of Israel, vers. 14. with their complaint unto Pharaoh, vers. 15.16. with his unmerciful and ungentle answer, to vers. 19 The third is the expostulating of the officers with Moses and Aaron, to vers. 20. and of Moses with God, to vers. 22, 23. 2. The diverse readings. Vers. 3. The God of the Hebrews hath met with us. I. P. better than, is called over us. B.A. or hath called us. L.U.S. or, we worship the God of the Hebrew. G. The word nikra is so taken, I.P. 2 Sam. 1.6. and it is here taken in the same sense, as the other nikra with he, chap. 3.18. as it may appear by the like construction with the preposition ghal. I. A. P. Lest he meet us, or fall upon us with the pestilence. I.A.P. better than, lest the pestilence come upon us. L.U.S. or, bring upon us the pestilence. G. for then the preposition should be superfluous, or, lest he smite us with. B. but the word phagangh signifieth to run upon, not to smite. I.S. Vers. 5. And would ye make them leave their burdens? I. It is better read with an interrogation, and so it containeth a reason, why he would not have the people called from their work: as the Septuagint, following the sense and not the words, let us not therefore cause them to cease, better than to read affirmatively, ye have caused them to cease. A.P. or, do cause them to cease. B.G. as being confident upon their multitude, and so intending a rebellion: or, how much more if ye give them rest from their work? L. that is, if they multiplied before being under sore labour, how much more if they take their case? but here these words, how much more, are not in the original. I. A. P. Vers. 9 Let them not regard lying words. I.A.P.L. vain words. V. S. B. G. but shakar signifieth properly to lie, to deal falsely, as Gen. 21.23. I.A.P. Vers. 14. Finish your works, every day's task in the day thereof I.A.P. better than, finish your day's work, every day's task G. for the words are transposed, or, your daily tasks in their due time. B. the sense, but not the words: or, the works belonging to the day. S. or, fulfil your work every day. L. here is wanting, of the day. Vers. 16. The fault is in thy people. I. or, thy people offendeth. P. better than, there is wrong done to thy people. I. L.S.B. or, thy people is blamed. G.U. It is better referred to the Egyptians that they were in fault, because they gave them no straw, than to the Israelites: it is not like they would lay the fault upon their brethren. Verse 19 After he had said, that is, the King. I. better than, after it was said. L.G.B. for the word le●mar, is in the active, or, they saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. it is referred to the King that so had said, vers. 8. 3. The explanation of doubtful questions. QUEST. I. Why the Lord so often sent Moses and Aaron. Vers. 1. THen Moses and Aaron went and said unto Pharaoh, etc. Whereas the Lord might at once have destroyed Pharaoh, and have delivered his people, yet it seemed best unto him by diverse and sundry messages to deal with him: 1. That God's power might appear in showing his wonders. 2. That the Israelites might see the wonderful care which the Lord had of them. 3. To exercise their patience, being not delivered at the first. 4. And to leave Pharaoh without all excuse, Simler. QUEST. II. Whether Moses and Aaron went in alone to Pharaoh. COncerning the number of them that went to Pharaoh: 1. Neither is the conceit of the Hebrews to be received, that think, the Elders, who should have accompanied Moses and Aaron, forbeared of fear, and therefore they were not afterward suffered to go up into Mount Sinah with Moses: for neither did Aaron go up, and yet presented himself with Moses to Pharaoh. 2. Neither is it to be thought with Thostatus and Pererius, that the Elders went not in with Moses: for this had been directly against God's commandment, chap. 3.18. 3. Wherefore it is like that the Elders also went in, but Moses and Aaron only are named as the principal, as vers. 4. Pharaoh in saying, get ye to your burdens, speaketh not to Moses and Aaron only, but to the other Israelites with them: junius, Simlerus. QUEST. III. Whether Pharaoh were altogether ignorant of God. Vers. 2. I Know not jehovah. 1. Paulus Burgens. thinketh that Pharaoh so spoke, because the name jehovah was not known to him. But it is not like that Moses would use a strange name of God, which Pharaoh understood not. 2. Thostatus thinketh that he simply denied not God, but that he was jehovah, that is, the ruler and governor of the world, that seeth and beholdeth all things. But this is too curious, and it seemeth that Pharaoh had no good opinion of the Godhead and divine power, 3. Therefore, whereas there is a twofold knowledge of God, the one natural by the creatures, the other spiritual by the word of God; the first only showeth that there is a God, the other teacheth who that God is, and how to be served; it is like that Pharaoh was not altogether void of the first, which he abused, detracting from the true God, and giving the divine honour unto filthy Idols, but the true God he was utterly ignorant of, Borrh. 4. So that beside his gross ignorance, he in pride of heart contemneth and despiseth the true God: Simler. He acknowledgeth the God of the Hebrews to be no God, and inferior to the Idols of Egypt: Perer. and of no such power to command him being King of Egypt: Pelican: and afterwards by plagues and judgements he is taught to confess and acknowledge God, Ferus. 5. And there are four causes that for the most part do bring men to deny God: either fear, as Peter denied Christ; or gross ignorance, as the wicked thinketh there is no God, Psal. 10.4. or corruption and wickedness of life, as the fool saith in his heart there is no God, Psal. 14.1. or abundance of prosperity, which maketh a carnal man think that he is sufficient of himself without God: and therefore the Prophet prayeth, that God would not give him too much, Lest I be full and deny thee, Prov. 30. 6. These three last did concur in Pharaoh, his ignorance, wicked life, and abundance of prosperity, Perer. QUEST. IU. Why mention is only made of going three days journey. Vers. 3. LEt us go three days journey into the desert, etc. 1. Some do mystically apply these three days journey as Augustine to the Trinity. Ferus understandeth it of the purging of our thoughts, words and works, Perer. Of the way of Christians by faith hope and charity. Borrhaim observeth the like number of three days, as chap. 19 when they are bid to sanctify themselves against the third day. jonas was three days in the belly of the whale, Christ rose the third day. But such mystical applications are but men's witty devices. 2. Neither is the conjecture of the Hebrews sound, that whereas it was not three days only, but three months journey unto mount Horeb, where they sacrificed, as appeareth chap. 19 they say a day is taken here for a month: for thus Moses request should have been captious, and full of deceit. 3. Therefore Moses maketh mention only of three days journey, as the Lord commanded him, who knew that Pharaoh would not grant so small and reasonable a request, that his inhumanity might be made manifest, and so God's judgements to be just, Thostat. Lyran. 4. And though God purposed that Israel should never return into Egypt again, yet it was not necessary, nor convenient, that all the Lords counsel should be revealed to such a cruel Tyrant: and herein Moses told no untruth, but only prudently concealed some part as the Lord directed him, Simler. QUEST V. What other things were said and done by Moses before Pharaoh. COncerning other things said and done by Moses. 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits, which the Egyptians had received of him, as josephus but rather he might make mention of Joseph's worthy acts done in Egypt. 2. Neither is any credit to be given to Artapanus report, alleged by Eusebius, how Moses caused fire to come out of the earth, that being committed to prison, Euseb. lib. 9 de praeparat▪ Evang. cap. ulti●. his keepers were suddenly slain, and the gates opened of themselves, and he came into Pharaohs chamber without any let: and how certain Priests for deriding the name jehovah, which Moses had written in a table, were suddenly stricken dead: it is like, if such memorable things had been done, Moses would not have omitted them, Perer. Therefore to know the sum of Moses acts, it sufficeth us to have recourse to the story here p●nned by himself. QUEST. VI In what sense Pharaoh saith they were much people. Vers. 5. BEhold now much people is in the land, and would ye make them leave their burdens? 1. Some refer it to that which was said before, vers. 13. Moses gave this reason of his request, that the people might be dismissed to sacrifice to God, lest he come upon them with the pestilence: and so Pharaoh should answer, that although the pestilence came upon them, he could spare many of them, because they were a great multitude. 2. Some think that Pharaoh objecteth to them rebellion, that they being confident upon the strength and multitude of the people, did gather them together, and caused them to remit their works, intending some mutiny: Vatab. 3. Other do make this to be the sense, if the people having been kept under by sore labour, do so increase, how much more if they had their case? sic Pelican, Osiander, Latin. interpret. 4. But it is best read with an interrogation: Seeing they are much people, would you hinder them, and so their works should be intermitted, that were so profitable and of such advantage to Pharaoh? jun. Simler. This sense is most fitting and agreeable to the text, as may appear by the scope thereof. QUEST. VII. Why they used straw in making brick. Vers. 7. YE shall give the people no more straw. 1. They used straw to make brick both to temper the clay therewith, that it might be firmer: Lyran. as also to cover it, and keep it from parching and chapping by the sun, as also to burn the brick with: Simler. 2. There was great use of brick in Egypt, not only because they wanted stone, but for that the buildings made of brick were durable and continued long, as the wall that compassed Athens was made of brick, and jupiters' temple: Plinl. ib. 35. cap. 14. The same author also reporteth from Epigenes, that there was brick work in Babylon of seven hundred years' continuance, wherein the observation of the stars were graven: Perer. 3. As for the allegories which are here devised, as by the straw to understand evil thoughts, by the clay, corrupt doctrine, by Pharaoh, the devil, I omit them as humane devices. QUEST. VIII. Whether Moses sinned in expostulating thus with God. Vers. 22. MOses returned unto the Lord and said, etc. 1. Some (as the Hebrews) do altogether blame Moses in expostulating thus with God, and lay upon him an imputation of a grievous sin, and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan. But if Moses herein had committed so great an offence, the Lord would not have vouchsafed him so gracious an answer. 2. Neither yet is Moses altogether to be excused, as some think, that he speaketh not out of his own sense, but in the people's: Augustine thinketh, that he uttered not verba indignationis, sed inquisitionis, & orationis, words of indignation, but of inquisition, as desirous to be further instructed. 3. But in that Moses was impatient of delay, and complaineth that the people were not yet delivered, whereas the Lord had before told Moses that Pharaoh would not let them go at the first, this showeth Moses forgetfulness, and herein his faith and infirmity strive together: Simler. Borrh. QUEST. IX. How the Lord is said to afflict his people. Vers. 22. WHy hast thou afflicted this people. 1. God is said to afflict his people not only because he suffered it to be done, for so (as Thostatus reasoneth) God might as well be said to lie, because he permitteth it to be done. 2. Neither only because the message, which the Lord sent by Moses to Pharaoh, was the occasion of this persecution, Perer. 3. But, beside that such evils as are punishments of sin, and not sin may be caused by the Lord, as the Prophet saith, Shall there be any evil in a city, and the Lord hath not done it? Amos 3.6. The Lord is said to afflict his people, as by whose providence their affliction was sent, and the Lord directeth the same to his glory, the good of his people, and the destruction of his enemies, Simler. 4. Places of Doctrine. 1. Doct. The beginning of our calling always most difficult. Vers. 23. SInce I came to Pharaoh to speak in thy name, he hath vexed thy people, etc. This people being near unto their deliverance are more grievously vexed: so the beginning of a man's calling and turning to God is always most difficult, and Satan seeketh by all means to supplant them, that are departing from him: so it is said in Ecclesiasticus, chap. 2.1. My son, if thou wilt come into the service of God, prepare thy soul to tentation: Ferus, Pererius. 2. Doct. The preaching of the law discovereth and reviveth sin. FUrther, in that by Moses preaching to Pharaoh, he was thereby more incensed, and his cruelty increased, we see what the preaching of the Law worketh without the Gospel, it reviveth sin, and discovereth that which before lay hid: as the Apostle saith: Sin took occasion by the commandment, and wrought in me all manner of concupiscence, Rom. 7.8. Ferus. not that the law is evil, or properly bringeth forth or causeth sin, but man's corrupt nature thereby taketh occasion, and rebelleth against the commandment, and so sin which before lay hid and secret, is made more manifest and beginneth to show itself: see Rom. 7.12.13. 5. Places of Controversy. 1. Conf. Not Protestant's but Papists and Romanists, the raysers of rebellion and plotters of treason. Vers. 1. THen Moses and Aaron went and said to Pharaoh, etc. thus saith the Lord God of Israel. Pererius here upon giveth this note, that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion, but goeth in peaceable manner to the King: so far he collecteth well: then he proceedeth, and very untruly chargeth the Protestants, whom he blasphemously calleth Heretics, in this manner. Qui specioso quodam obtentu, nescio cujus libertatis & religionis Evangelicae, omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque, ac caedibus sectam suam fundare, & propagare ac confirmare conati sunt: Who by a goodly pretence of (I know not what) liberty, and the religion of the Gospel, confounding and perverting all humane and divine laws, endeavour by rapines, burning and slaughter to establish, propagate and confirm their sect. Perer. in cap. 5. disput. What could be said or devised more maliciously against the profession of the Gospel? Pererius. If one word only be changed, and for Evangelicae, put in Pontificiae: if for the religion of the Gospel he had said the Popish religion, nothing could be uttered more truly: For we call the heaven and earth to witness, that we are free from such imputations of rebellion, as the late days of the Marian persecution in England can plentifully testify, when many hundred Martyrs willingly laid down their lives, like meek lambs, and patiently committed their bodies to the fire, not inciting the people to any insurrection or stirring against their Prince. But the Romanists all the days of Queen Elizabeth, our late Sovereign of blessed memory, took a quite contrary course: they would never suffer her to be at rest: but first attempted a rebellion in the North, after in Ireland, then procured the Spanish nation to enterprise a professed invasion; wherein the Lord showed himself our protector from heaven: not contented herewith, they hatched as cockatrice eggs many unnatural treasons against her sacred person: but the Lord preserved his anointed from their wicked conspiracies, and granted her, in despite of them all, to end her days in peace. Since which time their heads have been working, and have disquieted, and endangered the state, first by conspiracy of some Popish Priests, combined with some more noble in birth, than in any other condition, or part of true nobility. And of late by the desperate plot of some miscreant Gentlemen, Jebusited by that wicked seed and seminary of Satan, they would have undermined the Parliament house, set the same on fire, and made an end at once, of his sacred Majesty, with all his honourable States and Peers: more cruel than Caligula, which wished that all the Senators of Rome had but one neck, that he might have stricken it off at once. Now let all men judge whether these be not the men rather which pervert all humane and divine laws, which with fire and sword would make havoc of all; the very enemies of all piety and humane society. 2. Conf. Against the Epicures that deny the divine providence. Vers. 20. WHy hast thou afflicted this people, etc. This teacheth that afflictions and calamities which are sent upon the people, do proceed from God, and are governed by his providence, contrary to the wicked opinion of Epicures, who did not acknowledge any divine providence in the world, but ascribed all to fortune and chance: like to these, whom the Prophet speaketh against, Who were frozen in their dregges, and said in their heart, the Lord will neither do good nor evil, Zephan. 1.12. 6. Places of Exhortation and moral duties. 1. Observ. The neglect of the service and worship of God procureth plagues. Vers. 3. Jest he run upon us with the pestilence. The neglect then of the service of God procureth diverse plagues, as here Moses feareth lest the people if they should not offer sacrifice and do service unto God, should be punished: Simler. So the Apostle affirmeth that the Corinthians were chastised, some with sickness, some with death, for unreverent receiving of the Lords supper, 1 Cor. 10.30. 2. Observ. Many receive the Gospel joyfully at the first, but after fall away. Vers. 21. THe Lord look upon you and judge. At the first this people when Moses brought them a joyful message of their deliverance, were glad and thankfully received that gladsome tidings, chap. 4.31. But now being more vexed and oppressed than before, and not seeing their present deliverance, they murmur against Moses: Such is the property of many in these days, that are content to receive the Gospel, as long as it bringeth ease and prosperity with it, but in time of adversity they fall away: Ferus; whom our Saviour compareth unto seed sown in stony ground, which as soon as it riseth, is parched away with the heat of the sun, Matth. 13.5. 3. Observ. The Gospel falsely challenged to be the cause of God's judgements. Vers. 21. YE have put a sword into their hand to slay us. They lay the fault upon Moses and Aaron, and make them the cause of their trouble: So Achab charged the Prophet Elias that he troubled Israel: Thus the heathen Idolaters accused the Christians, as the causes of the plagues and famines that were in the world; as blind superstitious people do now lay the like imputations upon the Gospel, whereas their superstition and Idolatry procureth Gods judgements, Simler. 4. Observ. In the time of affliction we must fly unto God by prayer. Vers. 22. MOses returned to the Lord, etc. By which example we are taught in all our afflictions and necessities, to have recourse unto God by prayer, as the Apostle prescribeth, If any man be afflicted, let him pray, jam. 5.13. So the Prophet saith, For my friendship they were my adversaries, but I gave myself unto prayer, Psal. 109.4. 5. Observ. Some things fall out in show contrary to God's promises in the beginning to try our faith. Vers. 23. ANd yet thou hast not delivered thy people. The Lord after he hath made gracious promises to his servants, doth suffer some things contrary thereunto to fall out for the time; for the trial of their faith and patience: God promiseth unto Abraham to multiply his seed as the stars of heaven, and yet afterward bid him sacrifice his son, in whom the hope of his seed was: So God promised the Israelites prosperous success against Benjamin, yet at the first they were twice overcome: David was anointed King in Saul's place, yet he was persecuted of Saul, and driven from his country for a while: but at the length, the Lord made good to the full all his promises toward him, Perer. CHAP. VI 1. The Argument and method. THis chapter hath two parts: the first is a declaration or rehearsal of the charge which the Lord giveth unto Moses: which containeth a double commandment or commission: the first to go unto the Israelites, to promise them deliverance, unto vers. 20. The other unto Pharaoh, to vers. 14. In the former three things are showed: 1. The foundation of the people's deliverance: which consisteth in the power of God, vers. 3. his promises made to the fathers, vers. 4. his compassion upon the afflictions of the people, vers. 6. 2. The promise followeth, partly to deliver them out of bondage, vers. 6.7. partly to bring them into the land of Canaan, vers. 8. 3. The effect is showed, that the people because they were afflicted harkened not unto him. In the other commission, first the Lords commandment is set down, vers. 11.2. Then Moses refu●●●, vers. 12. 4. The renewing of the commandment. In the second general part by way of digression is inserted the genealogy of Moses, who came of Levi▪ wherein, first briefly the genealogy of the two elder sons of jacob, Reuben and Simeon, is set down vers. 14.15. to make a way for Levi. Then the genealogy of Levi is expressed, and of his three sons, of Gershom, vers. 17. Merari, vers. 19 of Kohath and of his sons, Amram, (of whom came Moses and Aaron. who are specially insisted upon vers. 25. to the end) and of Izzari, vers. 21. and Vzziel, vers. 22. 2. The diverse readings. Vers. 3. I appeared, etc. in the name of God almighty. I.G. in God, shaddai. V. as an almighty God. I. ●. B. being their God. S. but the word (name) is fitly supplied, as the other part of the verse showeth, but in my name jehovah, etc. I. B. G. cum caeter. I. A. But in my name jehovah, was I not known. B.G.I.U.A.P. better than, my name Adonai. H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord. S. Vers. 7. That I jehovah bring you out from the burdens of the Egyptians. B. G. cum caeter. rather from being under the burdens. A. that ye be not subject to the burdens. I. A. B. Vers. 8. Which I did lift up my hand to give it. A. B. H. better than, upon the which I lift up my hand to give it. L. S. P. for upon is not in the text: or, for the which. V. for also is added: or, which with l●ft-up hand I swore to give. I. I swore is inserted. V.L. I. Vers. 12. Gave them a commandment, to the children of Israel. V. L. I. or, commanded them to the children of Israel. A. P. better than, concerning the children of Israel. B. the preposition el, signifieth to, or then, gave them a charge to go to the children of Israel. G. S. to go, is added. A. P. Vers. 14. Chenoch and pall●. A.P. rather than, Chanoch. I. for it is hatephpathah, where pathah is assumed to sheva, to help to pronounce it, and it is better expressed with e than a, as the Septuag. Hanoch: so also V.L. for it is expressed with the some points with the other Henoch, Gen. 5. and rather than Henoch. S.L.U.B.G. for it is written with cheths, which is rather expressed with ch, than, h. I. Chetzron. I. rather than, Hesron. L. B. or without an aspiration, Esron. S. or Hetzron. V. or Chezron. A P. The first letter is ch, which is as much as ch. the other tsadi, which is expressed by ●z. Vers. 16. Kehath. I. B. A. P. rather than Caath. L. S. or Cahat. V. or Kahath. G. for it is with sheva, which soundeth e. I. V. cum caeter. Vers. 18. The years of the life of Kohath I.U.L. cum caeter. rather then, Kahath lived. B. G. Vers. 25. Pinchas. I.A.P. not Pinhas. V. or, Phinees, L.S. or, Phinehas. G. for the middle letter is ch ch: but because of the better sound the last is used. I. A. I. V. L. cum caeter. I. V. A. Vers. 27. These are they that spoke to Pharaoh: and in the end of the verse, This is that Moses and Aaron. I. V. L. S. cum caeter. better than, these are that Moses and Aaron which spoke. B. G. Vers. 29. And it was, what day the Lord spoke. I. V. A. P. better than, in the day that the Lord spoke. B.G.L. for vaichis, it was, is omitted. 3. The explanation of difficult questions. QUEST. I. Of the diverse names which are given unto God in Scripture. Hierome epist. 136. ad Mar●ella●●. Vers. 3. I Appeared, etc. by the name of almighty God. Hierome noteth that in the Scripture there are ten several names given unto God: 1. Eel, which signifieth strong. 2. Elohim. 3. Elohe, God, derived of the former word Eel, so called because he is mighty and powerful. 4. Sabaoth, or Tzebaoth, the God of Hostes. 5. Helion, high, as Gen. 14.22. he is called the most high. 6. Eheje, Exod. 3.11. so named of his being. 7. Adonai, Lord. 8. Shaddai, Genes. 17.1. omnipotent, all sufficient; which Aquila translateth strong, mighty. 9 jah, which is contracted of jehovah. 10. The last and tenth name is jehovah. QUEST. II. Of the diverse kinds of names given unto God. THe names which are given unto God are of four sorts: 1. Some are simply given unto God without respect to any other thing but himself, and either these names show his essence, as jehovah, or the persons of the Trinity, as the Father, Son, Holy Ghost. 2. Other names have relation to the creature, so he is called the Creator, Lord, Governor, Preserver. 3. Some names include a negation, or absence of some imperfection incident to the creatures, so is God called immortal, immutable. 4. Some names are given from the properties which are essential in God, but accidental in others, as he is called just, wise, merciful, gracious, ex Perer. QUEST. III. Of the excellency of the name jehovah. BUt of all names which are given unto God, none doth more fully express unto us what God is then the name jehovah: first it is derived of hajah, which in piel doth not only signify to be, but to give being: which best agreeth unto God, not only for that he gave being and life unto all things, but giveth being to his promises, and graciously effecteth whatsoever he hath promised to his servants: Simler. 2. The Hebrews also observe, that the letters of this name of jehovah, jod, he and van, are called literae flatus & quietis: The letters of breathing and of rest: whereby is signified, that God is the author of breath and life, and that in him only there is true rest to be found. 3. Some of the Rabbins do in this name comprehend the Trinity, for jehovah, they say, signifieth God begetting or giving essence, and if there be a God begetting, there must be also a God begotten: and because it is impossible, but that between the God begetting and the God begotten there should be a coeternal and consubstantial love, therefore in this name is insinuated the holy Spirit the God of love. 4. Hereupon some also think that our Saviour alludeth to this name, when he thus saith in his prayer, Father I have manifested thy name unto the men, whom thou gavest me, joh. 17.6. that is, he declared openly the doctrine of the Trinity, commanding his Disciples to baptise in the name of the Father, of the Son, and of the Holy Ghost: Ex Perer. 5. Beside, whereas some other names of God, as Adonai, Elohim, are communicable unto creatures, as to Angels and men; the name jehovah is not communicated to any but given only unto God, Simler. QUEST. IV. The name jehovah understood of Christ. SOme think that the name jesus is derived of jehovah, shin, being inserted only to signify the assumption of the humane nature: but the Angel giveth another interpretation of the name jesus, because Christ should save the people from their sins, Matth. 1. so that it is rather derived of jeshuah, salvation, than of jehovah: Simler. But howsoever it is for the derivation of this name, the signification doth most properly agree unto Christ, who is indeed God jehovah: for so the Prophets speaking of Christ do call him jehovah, as jerem. 23.61. This is the name whereby they shall call him, jehovah our righteousness. And as now the Lord calleth himself jehovah, because of this powerful deliverance of the Israelites out of the bondage of Egypt: so Christ showed himself jehovah in delivering of us from the spiritual thraldom of Satan, Borrh. QUEST. V. Of the right pronunciation of the name jehovah. FUrther, there is some difference in the pronunciation of this word jehovah, which is called tetragrammaton, because it consisteth of four letters, he, jod, vah, he, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, Deus in Latin have likewise four letters. Irenaeus doth seem to call it jaoth: Isodor, iodiod: Diodorus Siculus saith that the name of the Jews God was Ia●: lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal. cap. 18. Clemens Alexandrinus jau: lib. 5. Stromat. Theodoret saith that the Samarites pronounce it java, the Hebrews ja: quast. 15. in Exod. Perer. But the received pronunciation is jehovah, as may appear by the abbreviation thereof used in Scripture, jah; Exod. 15.2. jah is my strength. Hence also it is probable that the Heathen derived the oblique cases of jupiter, jovis, jovi: for from jehovah, Lib. 1. decon. sens. Evang. cap. 22. the word love seemeth to be contracted, which might make Varro also to think, Deum Iudaeorum esse jovem, that jove was the God of the Jews, as Augustine allegeth out of Varro. QUEST. VI Whether the name jehovah be ineffable, that is, not to be pronounced. BUt here will be moved a greater question, why this name jehovah should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ineffable, not to be uttered, as the general custom of the Hebrews is at this day not to express it: 1. We refuse Genebrands' opinion, who confidently affirmeth that the word jehovah is neither judaicum, nor Christianum, neither a Jewish, nor a Christian word, neither received of the Fathers, nor of the Rabbins, nor yet learned of Christ and his Apostles: to this it may be answered, that the Rabbins followed herein the received use of the Hebrews: and whereas the Septuagint in stead of jehovah read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, it is no marvel, if in the new Testament, therein they follow the translation of the Septuagint, being of so great authority. 2. Bellarmine, because Hierome for jehovah readeth here Adonai, contendeth that it ought always to be so read: and that the points or pricks of this word jehovah, are the same that are in Adonai: which moved Origen also in his Hexapla to read for jehovah, Adonai. Contra. It is evident that jehovah and Adonai are two diverse words, and therefore not of one pronunciation, and sometime they concur together, as Gen. 15.8. jehovi Adonai: will they here read the same word twice adonai, adonai? That the same pricks do serve diverse words, is not strange nor unusual: and the Septuagint observe not this rule, for they read not Adonai, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. A third opinion is, that the name jehovah was of old and former times pronounced, but the right pronunciation thereof was lost in the Captivity of Babylon, as likewise the purity of the Hebrew tongue; Perer. But this is a mere conjecture, and yet this being admitted, that some alteration of the tongue then happened, yet this showeth no more that this word jehovah should not be pronounced, than other Hebrew words, but that only the manner of pronunciation is changed, which thing falleth out in all languages in continuance of time. 4. Others think, that jehovah cannot be pronounced, because the letters, whereof it consisteth, make no perfect sound. 5. But the Hebrews generally of a superstitions conceit do forbear from reading or naming jehovah, even in their Synagogues, in the lecture of the Law, thinking that holy name thereby to be profaned: and they would prove it by that place, Leu. 24. ●6. that he which nameth the name jehovah should be stoned. Contr. 1. That the name jehovah may safely be pronounced, it is evident by this place, because the Lord himself showeth a difference between his name jehovah, and other names: which Moses could not have understood, if the Lord had not spoken it. Again, if it be not lawful to be pronounced, neither is it to be written: if the Hebrews do the one, why not the other? they themselves do allow that the high Priest may pronounce it in their solemn feasts in the Temple, when they deliver that public blessing, which is prescribed Numb. 6.24. jehovah bless thee and keep thee: it is not therefore simply unlawful to utter that reverend name. 2. That place alleged serveth not their turn: for beside that the word nakab signifieth as well to pierce through, and consequently to curse, as to name: it is evident, that the Lord speaketh not of simple pronouncing the name of jehovah, but of uttering it in contempt and disdain▪ as there in the next verse before the word Kalal is used, which signifieth to curse. 6. Wherefore the conclusion is this, that we grant the name jehovah, not in respect of the letters, but of that which is thereby signified, the nature and essence of God, to be ineffable. Again, it may be so called in some sense, because this reverend name is not communicable to any creature. And thirdly, in that it is not to be profaned or unreverently used, and upon light occasion, but in grave and weighty matters: any of these wayese we confess the name jehovah to be ineffable, but not in their sense, as though it were impiety at all to pronounce it, and that in the very reading of the Scripture we should forbear to name it, but to pronounce some other word in stead thereof, Simler. QUEST. VII. How the Lord was not known to Abraham, Isaac and jacob by his name jehovah. Vers. 3. BBut by my name jehovah was I not known unto them. 1. Some think that the Lord spoke not at all unto Abraham, Isaac & jacob, by the name jehovah, but that Moses using that name in writing the story of Gen. spoke according to his time: Osiander. But this cannot be admitted, for than whereas the Lord is brought in saying to Abraham, I am jehovah, Genes. 15. if the Lord did not there give himself that name, than he should be made to speak otherwise than he did. And again, whereas Abraham giveth this name to the mountain, jehovah ijreh, the Lord will see or provide: Moses should write an untruth, if that Abraham had not indeed so called it. 2. Some other think, that the meaning is, that God had not showed his power before in working of such wonders and miracles, as he did by the hand of Moses: Paulus Burgens. Rupertus. But beside that the Lord here saith, that he had showed himself unto them by his name Shaddai, that is, omnipotent, and so mighty in works: it is evident, that as great miracles were wrought before, as the taking up of Henoch, the drowning of the whole world, the burning of Sodom and Gomorrah with fire and brimstone, the turning of Lot's wife into a pillar of salt. 3. Some think that by this speech is insinuated the great increase of the knowledge of God, which was more fully revealed to Moses, than to Abraham Isaac and jacob, and afterward was greater in David, and so the nearer they came unto the times of the Messiah: and the Apostles excelled all that went before them in knowledge: sic Gregor. and Gl●ss. interlinear. But this seemeth not to be the proper meaning, for than it might as well be said to David, that his times compared with Moses, God was not known to Moses by his name jehovah. 4. Others do thus interpret: that God had not to any of them declared the meaning of this name jehovah, as he did to Moses, Exod. 3. where he calleth himself, Eheje, which a●, which is the sense of the name jehovah, which signifieth the essence and being of God: and beside the Lord did more fully reveal his glory unto Moses, than unto any other Prophet, Numb. 12.8. He shall see the similitude of God: Lyran. Cajetan. Thostatus. But if this were the meaning, then neither afterward unto the other Prophets should the Lord have been known by the name jehovah, seeing Moses in respect of clear illumination hath the preeminence before all Prophets before or after. But that cannot be, seeing God was revealed unto other Prophets by that name. 5. Oleaster thus expoundeth: i. That whereas Shaddai may be derived either of shadad, which signifieth to spoil or pray upon, or of shed, which signifieth the ●e●tes, and so consequently plenty: and jehovah is taken either from the root Havah, to be, or rather of Hovah, which signifieth destruction, as Ezech. 7.26. God was known to the fathers both in giving them plentiful graces, and spoiling their enemies, to bestow on them, as he took from Laban, and gave unto jacob: but now he began to be known by that name jehovah, in destroying Pharaoh and the Egyptians, etc. But beside that Oleaster in deriving of the name jehovah, dissenteth from all other; his collection is not generally true: for God had before showed his power in destroying the wicked and ungodly, as in the flood, and in the overthrow of Sodom and Gomorrah. 6. Wherefore the best interpretation is this, that whereas the name is taken often for the thing signified by the name, as Act. 1.15. The number of the names that were in ●ne place were, etc. i. the number of men: and Rev. 3. I have a few names in Sardis: So here the name jehovah is taken for God himself: Perer. Then whereas the fathers did believe in God as omnipotent and all sufficient, able to effect his promises, which they possessed only in hope, but saw them not fulfilled: Now the Lord will perform unto Israel, whatsoever he had promised to their fathers, in delivering them from their enemies, and giving the land, which he swore unto their fathers that he would give unto their seed: as the Lord himself saith unto Moses, vers. 7, 8. and thus will he be known by his name jehovah, which signifieth being of himself: for so of God, in him, through him, and for him are all things; jun. Simler. QUEST. VIII. Why the genealogy of Reuben, Simeon and Levi is inserted. Verse 14. THese be the heads of their father's houses, etc. Moses setteth down the genealogy of certain tribes, that it might be known, for the more certainty of the story, of what stocks those two famous Prophets Moses and Aaron came, the Lords Ambassadors to Pharaoh, and instruments of these great works and wonders wrought in Egypt, and of the deliverance of the people: Borrh. 2. And Moses setteth down the generation of Reuben and Simeon, which were the two elder, that he might orderly proceed to Levi, lest he might have been thought only to set down his own pedigree: Simler. 3. And these three tribes are specially named, because they of all other were most hardly censured by jacob Reuben for his incest, and the other two for their murder, lest they might have been thought utterly to have been rejected: Perer. 4. Moses most insisted upon the genealogy of Levi, because that tribe was afterward chosen for the dignity of the Priesthood, Simler. QUEST. IX. How Reuben is said here to be the first borne. Vers. 14. THe sons of Reuben the first borne. 1. He was the first borne by nature, but he lost the prerogative of the first borne by his incest: unto the which belonged a double preeminence, the one of a double part, which right was transferred to joseph, of whom came two tribes; the other of dignity and authority over the rest of the brethren, which was conveyed to judah: Perer. 2. Of Reuben and Simeon; only those are rehearsed, that came down with jacob unto Egypt, because Moses doth make haste to set down at large the offspring of Levi, descending even unto Phinehes, the son of Eleazar, the son of Aaron: jun. 3. Some names are elsewhere otherwise termed, as he which is called jemuel, is named in the Chronicles, Nemuel, and Sahar, Zerah. Ohad here named is there omitted, either because he died in Egypt, or else his posterity was extinct and ceased in the wilderness, Simler. QUEST. X. Of the age of Levi. Vers. 16. THe years of the life of Levi, were 137. Levi was elder than joseph by four years: for he was the third son of Lea, borne in the third year of the second seven of Jacob's service, in the end whereof joseph was borne; hence diverse certain conclusions concerning the Chronologie of the Scripture may be inferred. 1. That Levi was 43. year old, when he came down with jacob into Egypt, for than was joseph 39 2. That Levi lived 23. years after the death of joseph, who lived an 110. years, for Levi was 4. year elder than joseph, and lived 137. 3. That Levi lived after he came into Egypt 94. years, unto the which if we add 43. years, which was his age before he went into Egypt, we shall have the whole life of Levi 137. years. 4. Levi died 121. years before the going of the Israelites out of Egypt: for all the time of their abode in Egypt was 215. whereof Levi lived 94. in Egypt, which sum being deducted from 215. the residue is 121. years. 5. It is gathered that Levi died before Moses birth 41. years, for Moses was 80. years old, when Israel was delivered out of Egypt, but Levi died 121. years before that, than it will follow that he died 41. years before Moses, ex Perer. QUEST. XI. Of the age of Kohath. Vers. 18. KOhath lived 133. years. 1. Thus read both the Latin, Septuagint, and Chalde, agreeable to the Hebrew: So that Eugubinus is deceived that saith Kohath, according to the Septuagint, lived but 130. years. 2. Hence it is evident that Kohath died 2. year before Moses birth, and 82. years before the deliverance of Israel: for Kohath coming down with Levi into Egypt, may be supposed to be borne the same year: from whence to Moses birth are 135. years, unto which add 80. years of the life of Moses, and we have the whole sum of 215. years, the whole time of the Israelites being in Egypt. But he lived only 133. years: then he must be dead two years before Moses birth. 3. Hence Alexander Polyhistor is found to be in error, who holdeth, as Eusebius reporteth, Kohath to be but 40. year old, when Levi died, who was rather than 94. year old, but 43 year younger than his father, Euseb. l●b 9 de praep●rat. Evang. cap. ult. being borne the same year when Levi went down into Egypt. QUEST. XII. Of the age of Amram. Vers. 20. ANd Amram lived 137. years. If Amram were borne 14. years before joseph died, and begat Moses in the 77. year of his age as Alexander Polyhistor in Eusebius accounteth: than it is evident that he died 21. years before the departing of Israel out of Egypt, and in the 60 year of Moses age, as may be thus gathered: joseph lived after jacob came down into Egypt 71. years, being then 39 and his whole age was 110. so joseph died 144. years before the departure of Israel, for the foresaid numbers of 71. and 144. put together make the above said sum of 215. years: it will then follow, that Amram born 14. years before Joseph's death, and living 137. years, died 121. years before the going forth of Israel, ex Perer. QUEST. XIII. Why the sons of Korah and Aaron are set down. Vers. 21. ALso the sons of Izhar. 1. Moses in the rest of Levi his posterity, descendeth but to the fourth degree, saving in Aaron and Korah, because of the one came famous Phinehes, and the sons of the other are expressed, because they died not in their father's rebellion, Numb. 16.11: 2. Hebron or Chebron, his posterity is not set down, it may be he was obscure, and therefore not mentioned, Borrh. 3. The rest here also are expressed because elsewhere they are spoken of, for the manifestation of the history: as Nadab and Abihu, Levit. 10.1. Mishael and Elzaphan, Levit. 10.4. Eleazar, Numb. 20. and Ithamar, Exod. 38.21. jun. QUEST. XIV. Why Aaron took a wife of the tribe of judah. Vers. 23. ANd Aaron took Elishebah daughter of Aminadab▪ 1. These two, Aminadab and Nahashon his son, were Princes of Judah. 2. Thus Levi and judah do match in marriage together, to signify the conjunction and affinity that should be between the regal and priestly office, Simler. 3. Hitherto the positive law of not confounding the tribes by marriage was not made: and yet afterward notwithstanding it was lawful for the Priests of Levi to take unto them wives of other tribes, for, because the Levites had no inheritance given them, by such marriages there could follow no inconvenience, by confusion of their inheritance. So jehoiadah the high Priest married the King of Judah's sister, and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin, of Judah, Simler. QUEST. XV. How Moses without ostentation setteth forth his own commendation. Vers. 27. THese are that Moses and Aaron, etc. 1. Some think that these words should be inserted by Ezra, who digested the Scriptures into order, because it seemeth not to stand with the modesty of Moses and Aaron to set forth such a commendation of himself. But no such supposition i● here necessary: for Moses here ascribeth nothing to himself, but only showeth how ●hey were set apart of God, for this great work: neither is all kind of boasting unlawful, namely, such as is referred to the glory of God, as Saint Paul did say of himself, that he laboured more than all the Apostles. 2. As Aaron i● in the former verse set before Moses, as having the preeminence of nature, because he was eldest: so here Moses is set before Aaron, as having the preeminence of grace, who was first called, and from whose mouth Aaron was to receive direction, and by whose hand Aaron was consecrated to the Priesthood, Pelican. QUEST. XVI. In what sense Moses saith he was of uncircumcised lips. Vers. 30. I Am of uncircumcised lips, and how should Pharaoh hear me? etc. 1. Whereas the Septuagint read, of a small voice▪ Augustine moveth this doubt, that Moses should be said to have so small a voice, as though Pharaoh only had not been able to hear them, qu●st. 7. in Exod. But this doubt ariseth upon ignorance of the original, for the true reading is, I am of uncircumcised lips. 2. As circumcision properly signifieth the cutting off that which is superfluous, in the body, and so consequently of any superfluity in any power or faculty: so uncircumcision signifieth the remaining of that superfluous part, either in any part or power of the body, or of the soul: so because Moses stammered in his speech, and so doubled many superfluous syllables, in that sense he saith his lips, that is, his words uttered by his lips were uncircumcised: jun. But that which is uncircumcised is also taken for that which is polluted and defiled, as S. Stephen saith, Act. 7. that the jews were of uncircumcised hearts and ears, Perer. But this is diligently to be marked, that God, notwithstanding Moses so oft complaineth of this natural defect and imperfection, yet would not take it from him, but giveth him the supply of his brother Aaron's eloquence, that Moses should not be sufficient of himself, Perer. 4. Places of doctrine. 1. Doct. Knowledge still increased the nearer they approached to the time of the Messias. Vers. 3. But by my name jehovah was I not known. The Lord did more fully reveal himself to Moses than to Abraham: David saw more than Moses of Christ, as it is extant in the Psalms, and evident by the particular prophecies of the Messiah: Daniel saw more than David, describing the very time of the Messiahs coming: The Apostles saw more than the Prophets, which desired to see those things which they saw, and did not see them, Matth. 13. Thus we see that still in process of time knowledge increased, and more still was added unto it, and the nearer they came unto the time of the Messiah, the greater was the light: Gregor. homil. 16. super Ezechiel. 2. Doct. God performeth his promises for his own mercy and truth's sake. Vers. 4. AS I made my covenant with them. The only cause that moveth the Lord to be gracious to his people, is the remembrance of his covenant which proceeded from his love: there was nothing in this unthankful people to procure the love of God toward them: So the Apostle saith: Her●i● i● love, not that we loved God, but that he loved us, 1 joh. 4.10. Piscat. 5. Places of confutation. 1. Conf. Of certain Heretics, that take exception to the authority of the book of the Canticles. Vers. 3. I Appeared unto etc. by the name of almighty God. Certain Heretics (because God was known to Abraham by his name Shaddai, to Moses by his name jehovah, and there is no book in Scripture beside the Canticles, wherein some of these names of God are not found) have impiously taken exception upon this reason against this book. Contra. True it is that in the Canticles, which are indicted to set forth the sweet spiritual love between Christ and his Church, the fearful and terrible names of God are omitted: in stead of omnipotent, the Church calleth Christ her Spouse, peaceable and lovely: for Lord, her Spouse, her beloved: for jehovah, that ineffable name, she compareth him to a bundle of Myrrh, and to an Ointment poured out: so Christ also giveth unto the Church amiable terms, as Sister, Spouse, the Dove and such like: and this is the cause why those fearful names are omitted in that books Perer. And for the same cause Christ in the Gospel setteth not forth God under the names of Ad●nai, Shaddai, jehovah, as in the Law, but under the name of God, and our Father, because the Gospel bringeth peace and comfort, not fear and terror: sic Zeigler. 2. Conf. Of the jews that attribute great force to the letters of the name jehovah. But by my name jehovah was I not known. The Jews ascribe much unto this name, affirming that by the virtue thereof miracles may be wrought, and that Christ did thereby effect his great works: they attribute unto this name power to cast out devils, to adjure spirits, to heal diseases: and hereupon Magicians in their devilish invocations abuse the names of God, Elohim, Adonai, jehovah. Contra 1. Words have no virtue or property beside the signification. If by words pronounced any thing be effected, it proceedeth of faith, not of the sound of the words: if any words of themselves wrought any thing, most like the words of prayer; yet not the words, but the prayer of faith saveth▪ jam. 5.15. If it be answered, that the uttering of the name of jehovah to such purposes is with faith, I reply that it cannot be, because faith is grounded upon the word: but they have no warrant out of the word, that the syllables of the name jehovah have any such force. 2. Indeed in the name of jehovah, that is, by faith in his name, many great works have been done, but not by virtue of the letters and syllables. As the seven sons of Sceva a Jew, by the bare name of jesus could do nothing, Acts 19.14. but by faith in his name were miracles wrought, Act. 3.16. 3. Christ wrought miracles not by words and syllables, but because he was jehovah, the Lord of life and power himself, he by his own power brought forth these wonderful works. 4. josephus writeth that Alexander meeting Iadd●a the high Priest in his priestly garments, having the name of jehovah in his forehead, did fall down at his feet and worshipped. But this was not done by virtue of those letters, but by the power of God: josephus' lib. 11. Antiq. in fine. for being secretly asked of Parmenio, why he, whom all men adored, fell down at the high Priests feet, answered: Non hunc se adorare, sed Deo cujus pontifex esset honorem illum habuisse: That he worshipped not him, but yielded that honour to God, whose Priest he was. 6. Places of moral use. 1. Observ. The greater light of the Gospel requireth greater faith. Vers. 3. But by my name jehovah was I not known. This than was a just rebuke unto the Israelites, that whereas their father's being a great way from the fulfilling of the promises, and having not such manifest revelations and signs, as they now had by the Ministry of Moses, yet were more firm in faith than that present incredulous age, Simler. So shall it be a just rebuke unto us, that live now in the clear light of the Gospel, if we be less zealous of God's glory, than they which have lived before us in the time of ignorance. Therefore let us give ear unto the Apostle: The night is past, and the day is at hand: let us therefore cast away the works of darkness, and put on the armour of light, Rom. 13.12. 2. Observ. Affliction at the first is grievous, but in the end comfortable. Vers. 9 But they harkened not unto Moses for anguish of sp●rit. Such is the condition and quality of affliction, that it maketh the heart heavy, and so disquieteth the soul, that it can not raise up itself to lay hold on any spiritual comfort: Simler. as the Apostle saith: No chastising for the present seemeth to be joyous, but grievous: but afterward it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12.11. Here the Apostle showeth two diverse effects of affliction, one which proceedeth of our natural infirmity, to work sorrow and grief; the other wrought by grace in those that make good use of their chastisement, it bringeth in the end peace and comfort. 3. Observ. God raiseth honourable instruments from mean places. Vers. 16. THese are the names of the sons of Levi, This tribe, by reason of Jacob's curse laid upon it, was in disgrace and contempt; yet God out of the same raised these honourable instruments Moses and Aaron. So God many times raiseth his servants out of the dust: as Mary was a poor despised handmaid in Israel, yet chosen to be the mother of Christ: the Apostles were taken some from base trades, other from ignominious offices, as Matthew that was a Publican. 4. Observ. God giveth his gifts diversely. Vers. 30. I Am of uncircumcised lips. Moses had not the gift of eloquence, but he had a most plentiful gift of heavenly wisdom and understanding: thus God distributeth his gifts diversely: Pelican. Aaron had the gift of eloquence, but was in heavenly knowledge and illumination inferior to Moses. So the Apostle saith, To one is given by the spirit the word of wisdom, and to another the word of knowledge, and to another diversities of tongues, 1 Cor. 12.9.10. Every one hath not all gifts, that one may stand in need of another. CHAP. VII. 1. The Method and Argument. MOses appeareth the second and third time before Pharaoh, delivering the Lord's message unto Pharaoh for the dismissing of his people, and upon his refusal showeth signs, and calleth for the first plague, of the turning of the waters into blood. There are three parts of the whole Chapter. The first containeth the renewing of the charge and commandment of God to Moses to go unto Pharaoh, to verse 8. wherein these things are declared: 1. The authority which the Lord giveth to Moses over Pharaoh, vers. 1. 2. His commission what he shall speak, vers. 2. 3. The event, Pharaohs refusal. 4. The end, that God may work his great judgements in Egypt, vers. 4. 5. Moses and Aaron's obedience, with a description of their years and age, vers. 6.7. The second expresseth the general sign, which serveth for the confirmation of Moses calling, by turning his rod into a Serpent, from vers. 8. to vers. 14. wherein three things are further showed: first, the commandment of God to Moses, vers. 8. Secondly, the execution by Moses, vers. 9 Thirdly, the event, the hardness of Pharaohs heart, vers. 13. with the occasion thereof, the Magicians counterfeit miracle in doing the like. The third part describeth the first plague laid upon Egypt: 1. The denunciation thereof by the Lord: containing the message to Pharaoh, vers. 15.16. The matter or subject of the first plague, the water and fish therein, the one shall be turned into blood, the other shall die, vers. 17. with the general instrument Aaron's rod, vers. 19 2. Then followeth the execution by Moses, vers. 20. 3. Then the events follow: first, the fish die, the water stinketh, vers. 21. Secondly, Pharaohs heart is hardened, by reason of the like practice by the Egyptian Sorcerers, vers. 22, 23. Thirdly, the endeavour of the Egyptians in digging pits for water. 2. The diverse readings. B. G. cum caeter. Vers. 1. Aaron thy brother shall be thy Prophet. B.G.A.P. cum caeter, shall be thine interpreter. I. the sense, but not the words: Nebi signifieth a Prophet. B. G. cum caeter. Vers. 4. Pharaoh shall not hearken unto you, that I may lay my hand. B. G. and I will lay my hand. L. V. A. P. S. H. rather, when I have laid my hand I. Pharaohs hardness of heart is set forth, as the cause rather, why the Lord would send his judgements, than an effect, as the former verse showeth, and chap. 3.19. So Moses and Aaron did, as jehovah commanded them, so did they. I. A. P. better than, Moses and Aaron did as the Lord commanded them: I. A. P. even so did they. B. G. cum caeter. for the perfect distinction ath●ah coming between, divideth the first part of the sentence. Vers. 9 Shall be turned into a Dragon. I. A. P. S. rather than, a Serpent. B.G.U.L. Tanmin signifieth a Dragon: I. A. P. yet he meaneth a Serpent: called a Dragon, because of the fearfulness and greatness of it, as Moses fled from it. chap. 4.3. Vers. 18. The Egyptians shall be grieved to drink: that is, loath. B.G. shall be troubled in drinking. L. shall be wearied in drinking. B. G. L. I.U. shall not be able to drink. S. shall labour. A.P. so jaah signifieth, and it is sometime taken for to grieve, or loath, as job 4.2. Of the water of the river. B.G. cum caeter. of every river. I. but in the original there is no pronoun, but an article only set before; B. G. cum caeter. yet the same effect followed also in other rivers and waters. Vers. 19 Stretch out thine hand against the water, as it is taken vers. 5. I will stretch forth H. mine hand rather upon the waters. V. L. cum caeter. as chap. 8. 5. Stretch forth thine hand to work on the waters. I. to work is inserted. Vers. 23. He did not set his heart upon this. I.L.S.A.P.B. did not consider this in his heart. V. this yet did not enter into his heart. I. B. cum caeter. G. 3. The explanation of difficult questions. QUEST. I. Of the diverse appellations of the name of God. Vers. 1. I Have made thee Pharaohs God. This name and title of God is used and applied four ways in Scripture. 1. essentially, and so it is given only unto the blessed Trinity, and is not communicable unto any creature: 2. personally, and so it agreeth only unto Christ as man: 3. according to the vain opinion and estimation of men: so the Idols of the Gentiles are caelled gods, as 1 Cor. 8.5. Though there be that are called gods, etc. 4. by way of similitude, as Princes and Magistrates in respect of their authority, wherein they represent God in earth, are called gods: so also Prophets, in respect of their divine knowledge, holy men for their sanctity, and Angels for the excellency of creation, and the ministers in regard of their divine function and calling, have that name and title given them: Perer. 2. To this agreeth also the distinction of Gregory, that some are called gods nuncupatiuè, that is, by a kind of title and appellation, as Moses is here called Pharaohs God: but the Lord is called God essentially: The God of Abraham, Isaac and jacob, Exod. 3. Gregor. hom. 8. in Ezechiel. 3. QUEST. II. In what sense Moses is called Pharaohs God. MOses is called Pharaohs God: 1. not only for that from God, and in God's name he declared his will unto him, for the delivering of his people, as Vatab. 2. nor yet, that he was as a Prince only to Pharaoh, as being mightier than he, and of greater power: as the Chalde readeth, and Simlerus consenteth: 3. but he is so called in respect of the divine authority given unto him, in bringing those great plagues upon Egypt, which made Pharaoh to fear him as God, and the Magicians afterward acknowledged, that he wrought by the finger of God: Perer. 4. Augustine's note also is not here to be omitted, that otherwise Moses is said to be in God's stead to Aaron, Exod. 4. that is, a director of him in things belonging to God: otherwise here he is said to be Pharaohs God, that is, to execute judgement upon him, Augustine much to his purpose quaest. 17. in Exod. QUEST. III. In what sense Aaron is called Moses Prophet. AAron thy brother shall be thy Prophet. 1. This word Prophet is taken five ways. First, it signified such as did prophesy and foretell things to come, which in old time were called Seers, and in this sense this name also was given unto false Prophets, that took upon them to declare things to come, as also S. Paul calleth Epimenides the Cretensian Prophet, because he truly prophesied of the manners of the people, Tit. 1. 2. They are said to prophesy, which had a special gift to sing and play upon instruments, as Asaph, and Heman, are said to prophesy upon their harps, 1 Chron. 25. 3. They also had the name of prophesying given them, which only in the outward behaviour were like unto Prophets, that is, as men ravished for the time and beside themselves, as Saul is said to prophesy, when the evil spirit came upon him, 1. Sam. 18.10. that is, he was as a man beside himself. 4. To prophesy is taken for the doing of any strange and miraculous work, as the dead body of Elisha, is said to prophesy, Eccl. 48. because by the virtue thereof, one was restored to life. 5. To prophesy is to expound and interpret, as S. Paul useth this word, 1. Cor. 14. comparing prophesying and the gift of tongues together: and in this sense is Aaron Moses Prophet, that is, his interpreter and spokesman to Pharaoh. Pererius. QUEST. IU. Why the tribes of Israel are called armies. Vers. 4. ANd bring forth mine armies. 1. The Israelites are so called in respect of their numbers, because every tribe of them by itself was able to make an army: for if the sum of 600000. be divided into 12. parts, each part will make. 50000. Simler. 2. Beside, this showeth that they should go forth of Egypt, not as men afraid, or fleeing, but with courage and strength: as chap. 13.18. it is said, they went up armed or well appointed out of Egypt. 3. Hereby mystically is signified the great numbers of servants and people of God: Borrh. 4. They came up by their armies, that is, by troops and companies, for as yet their commonwealth was not constituted, nor distributed into tribes. junius. QUEST. V Of Moses age. Vers. 7. NOw Moses was 80. year old. 1. To this agreeth S. Stephen's narration that Moses was forty year old when he fled out of Egypt, and that forty year more was expired before he returned into Egypt, Act. 7.23.30. 2. This is inserted concerning Moses and Aaron's age, for the further evidence of the story, and to serve for the chronology of the Scripture and computations of times. 3. And in that Moses and Aaron were called to place of government being now aged, it showeth that it is not safe, that the public administration of offices should be committed to young men, especially such as are but young in gifts necessary for government. QUEST. VI Whether Pharaoh asked a sign: and whether a sign may be required. Vers. 9 IF Pharaoh speak unto you, saying, show a miracle, etc. 1. Though it be not expressed afterward, that Pharaoh asked a miracle, yet it is not to be doubted, but that according to God's direction to Moses, he first showed not this sign till Pharaoh had called for it, because it is said, vers. 10. that they did, as the Lord commanded. 2. But to ask a miracle, is not always peculiar to the wicked: sometime the godly may require a miracle for the confirmation of their faith, as Gedion did. But Pharaoh here asketh a sign of a captious mind, that if Moses could not have warranted his calling by a sign, he might 〈◊〉 have rejected him: and yet after that the sign was showed, he would not give place, but seeketh 〈◊〉 evasions. 3. This is the third time that this sign was showed, once in mount Horeb, where the Lord g●ve this sign to Moses, and afterward before the people to assure them of Moses calling, Exod. 4. and now here before Pharaoh. Ex Simler. QUEST. VII. Of the diverse names of the Egyptian Magicians here used. Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers. 1. Here are four words used to describe the Magicians of Egypt, the first is chacamim or chacam to be wise: which Simlerus taketh to be a general name of that superstitious sect of Magicians, that challenged unto themselves the only opinion of wisdom, being full of sophistry and deceit, (as the Septuagint read (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rather than of true wisdom. Vatablus saith, the next word Sorcerers, is an exposition of the former. But I think rather it was a peculiar kind of Magic, whereof there are set down 8. several professions, Deut. 18.10. and the same that is there called jidghoni, a wizard, of jadagh, to know: the Septuagint readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a marker or observer of signs, such as by the intrals of beasts and such other observations gave conjecture, as Gen 41.8. they are taken for those which were cunning in the interpreting of dreams. The next word is mecasphim, praestigiatores, whom we call Jugglers, which deceived men's senses: the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veneficos, or as the Latin, maleficos, such as by sorcery bewitched men or beasts. The third sort are chartumim, which are taken to be the Genethliaci, the casters of men's nativities. The Septuagint call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enchanters: R. Levi taketh them to be those which by natural means seem to do strange things, while their craft is not perceived, as here they seem to make serpents of rods. R. Saadias' would derive it of chor and atam, which signifieth an hole, and secret, because they did hide in secret holes and places, as in graves, those whom they consulted with, and which gave answer unto them: but this seemeth to be curious. The fourth word is lahate of lahat, which signifieth fire, or the blade of a sword, as Gen. 3.24. because Magicians use not only words to enchant with, but other instruments: Aben Ezra. But their enchantments are rather so called because they deceive men, making them to take one thing for another, as the fight is easily deceived in shaking of a bright sword: Borrh. QUEST. VIII. Of the diverse kinds of magic. BEsides these here named, there were other kinds of Magic, as Pliny rehearseth diverse, as how they divined by water, by the air, by the stars, by basons, shadows, talk with the dead, lib. 30. c. 11.2. August. lib. 10. de civitat. Dei▪ cap. 9 Augustine out of Proclus and Porphyrius, showeth, that they made two kinds of Magic, the one was thourgia, which by certain sacrifices, and a feigned purity of the body, and by other rites, did invocate, as they thought, the good spirits: the other was called goetia, because they used mourning in invocating of spirits; and Necromantia, because they consulted with the dead. 3. Suidas maketh three sorts: M●gia, art Magic, which was by invocating of the spirits, for the effecting of some good work, as they were made to believe. Goetia, which by mourning called upon the spirits of the dead: Pharmacia, when they used or applied any venomous or poisoned thing. Ex Perer. 4. But to know the diverse devilish devices which Magicians used, we can have no better direction than from the Scripture itself, Deut. 18.10. Where beside these two kinds before rehearsed, of jidgeni the wizard, and casheph, the Juggler or deceiver, there are six more magical practices set down: The first is Kasam, the diviner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint, such as took upon them to tell of things which were lost, and to declare hid matters and things to come, such as divined by visions, as Micah. 3.6. The next is meghonen, an observer of times, Planetarius, a Planetary, such as by the aspect of the stars, moving of the clouds, and by such like took upon them to prognosticate, not of natural things, but of civil and humane affairs: so is the word used, Isai. 2.6. They are Soothsayers, as the Philistines: and what the Philistines were we may read, 1. Sam. 6. who by the going of the cart, and by the way it took, did take upon them to find out the author of the plagues, that were sent upon them: the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as observe words and use spells. The third is nachash, an Augur or Conjecturer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as by the flying of birds, or such like, do make conjectures: as they that count the crossing of a hare the way, ominous, and such like. The fourth is casheph, the plural whereof is cashphim, deceivers, touched before. The fifth is chober, chaber: the Enchanter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint, that useth enchantment, as it is expounded by another word, Psal. 58.6. lachash, which signifieth to mutter or whisper, such as take upon them to charm Serpents, and adjure Devils, and to do great cures by hanging enchanted things about the neck, or such like: the word chabar signifieth to join, because such have a league and conjunction with evil spirits. The sixth is shoel obh, that asketh of familiars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ventriloquus, Septuagint, that give answers, as though a spirit or familiar spoke within them: for obh signifieth a bottle, or the belly swelling and puffed up, and ready to braced, as job. 22.20. The seventh is j●dgoni, the Wizard, spoken of before. The eight is doresh el hamethim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that inquireth of the dead, such as make men believe they can raise up the dead to consult with them: whereas it is the Devil in their likeness: as the witch of Endor brought up the Devil in likeness of Samuel, 1. Sam. 28. QUEST. IX. Of the first author and inventor of art Magic. Vers. 11. THese Charmers of Egypt. Though Egypt was much given to this devilish invention of Magic, yet neither were they the first founders, nor the only professors of it. 1. Most Writers do make Zoroastres of Persia the author of it, as Pliny and Diogenes Laertius, justinus: Pliny writeth of him, that he only of all men that ever were laughed the same day he was borne, and his brain so moved up and down, that it would remove or put off the hand laid upon it, which, they say, was a sign of his great and mystical knowledge: the author of the Scholastical history saith, that this Zoroastres was Ninus, who wrote this art Magic, and the seven liberal Arts in fourteen pillars, seven of brass, and seven of brick, to preserve them from the destruction of the world, one by water, the other by fire. 2. Concerning the antiquity of Zoroastres, he was neither so ancient, as some write, that he was 600. years elder than Plato. or five thousand years before the battle of Troy, as Hermippus, (as Laertius citeth him) nor yet was he so late, as Xantus Lydius maketh him to be, but six hundred years before Xerxes' expedition into Greece. For Zoroastres was in the time of Ninus when Abraham lived, from whose birth to the first Olympiad are counted 1268. years: and the battle of Troy was 407. years before the beginning of the Olympiades'. But Xerxes' passage into Greece followeth in the 75. olympiad, and Plato his death in the 108 olympiad: by this it is evident, that Zoroastres was neither so many years before the first, nor so few as the rest imagine. 3. But Cassianus deriveth the first invention of Magic, from before the flood: for whereas Adam having the knowledge of the celestial bodies and elements, taught the same unto Seth: which kind of knowledge continued uncorrupt in the righteous seed, till they joined in marriage with the posterity of Cain, than they abused and profaned the same to the finding out of superstitious and Magical devices: which wicked inventions they say were preserved by Cain, and by him graven in certain plates of mettle: sic Cassianus collat. 8. cap. 21. So these devilish practices continued along, and were dispersed in the world: they were rice in Canaan in Moses time, as may appear by the Laws made against such in diverse places, but especially Deut. 18.10. And afterward about the time of the Trojane war these Magical studies were much followed, as Homer's fable of Circe's showeth. Orpheus among the Thessalians, and Osthanes, that accompanied Xerxes in his war against Greece, were famous in this kind. Pythagoras, and after him Empedocles, Democritus, Plato seemed to make great account of them. In the Apostles times, jarchas among the Indian Drachmanes, Tespesion among the Gymnosophists of Aethiopia excelled in this kind, and Simon Magus was in that time. But Apollonius Tyaneus in Domitian's time went beyond them all. Plin. 1. cap. lib. 30. 5. And what might be the cause, that these Diabolical studies received such liking in the world, Pliny declareth: because this Magical profession borroweth of three notable Arts, Physic or Medicine, the Mathematics, and a colour or show of Religion is the third: and thus men's minds were bewitched therewith. But whosoever was the minister and instrument to set abroach these impious Arts, Satan was the author and inspirer of them: for he was a liar from the beginning, and when he telleth a lie he speaketh of his own, as our Saviour saith, joh. 8.44. Porphyri● also confesseth as much, that the mystical knowledge of these things came first from the spirits themselves: Quibus rebus gaud●ant, quibus alligantur d●i hominibus significarunt: ad haec quibus reb●s ipsi cogantur, qua illi offerenda sint, etc. The Gods (he meaneth such Gods as Magician's worship) themselves signified unto men, what things they were pleased with, and with what they are bound; Ex. Eusebio lib. 5. cap. 7. de praeparat. Evangel. and further wherewith they are forced, and what is to be offered unto them. Ex Perer. Which testimony of Porphyry by the way showeth what we are to think of those usual receipts against witchcraft, as in scratching the Witch, burning of some part, or seething of the urine, and such like: that these were Satan's own revelations at the first in making carnal men believe that he is bound with such things. QUEST. X. Who were the ringleaders and chief of the Egyptian Magicians. BUt if further it be inquired, who these Magicians were; 1. Saint Paul showeth that the principal of them were jannes' and jambres, 2. Tim. 3. which Paul had either by some certain tradition, or by inspiration, for in Scripture their names are not found; so thinketh Chrysostome, Theodoret, and Theophylact upon that place. It seemeth that some Heretics afterward, by occasion of these names framed a book of jannes' and jambres, which Origen and Ambrose count among the Apocryphal books, Orig. Tract. 35. in Matth. Ambros●n hunc librum. Euseb. lib. 9 de praepar. Evang. and of hid authority, 2. Other foreign Writers also have made mention of these two, jannes' and jambres, as Nu●enius Pythagoricus (as Eusebius reporteth) writeth that these two resisted Moses, whom he calleth Musius, the Captain of the Jews: Pliny also calleth them jamne and jotape, whom he saith, were many thousand years after Zoroastres, wherein he is deceived, for from Abraham's birth, which was in the time of Ninus, when Zoroastres flourished were not above 500 years. 3. But that seemeth to be very strange which Palladius reporteth in the life of Macarius, if it be true: A strange report if true, of the place where jannes' and jambres were buried. that whereas jannes' and jambres in their life had made them a sepulchre, in a pleasant place, set with all manner of fruitful trees, and therein made a fountain of water, which place was kept by evil spirits: Macarius having a desire to see this place, and approaching thither, was met with 70. Devils in diverse shapes, gnashing their teeth, and running upon him: but he not afraid passed along, and came to the sepulchre, where the great Devil appeared unto him, with a naked sword, shaking it at him, and there he saw a brazen bucket, with an iron chain, wasted and consumed, and pomegranates dried, having nothing in them. We may worthily suspect that some Friar's finger hath been tempering with this fable, as in other reports of the Saints lives, to get credit unto them with feigned miracles. QUEST. XI. Whether things done by magical enchantment are in show or in truth. NOw it followeth to show by occasion of this conversion of rods into serpents wrought by these Egyptian Magicians, whether such things done by magical enchantment are verily so effected, or but in show and appearance only. 1. It cannot be denied, but that many apparitions brought forth by sorcery, are mere illusions, as the transforming of Ulysses' companions into diverse shapes of beasts: so the Arcadians are said by swimming over a certain river to be turned into wolves. August. lib. 18. the civet. Dei. cap. 18. Augustine writeth of certain women in Italy, that by giving certain enchanted cheese unto passengers, changed them into beasts, and used them to carry their burdens for a time. The like Philostratus reporteth of Apollonius, that as he sat at the table, brazen men served them with drink, and filled the cups like butler's: and how the image of Memnon in Egypt, as soon as the Sun rising shined upon the mouth, began to speak: and how Vespesion the chief of the Gymnosophists in Aethiopia caused an elm with a low and soft voice to salute Apollonius. So to this purpose in the Cannon's mention is made of certain women, Causa 6. qu. ●. cap. Episcop. that were so deluded of Satan, that they thought they did ride in the air in the night, and were brought unto a pleasant place, where they did feast with Diana, and Herodias. 2. These and such like were but done in conceit and imagination: for the Devil cannot in truth bring forth the substance of Lions and such other beasts, which cannot come without generation and not at once but in continuance of time they come to their growth: and seeing to speak and work are actions incident to man, they cannot be performed in truth by images and dead things: And whereas they have seemed by Magic to raise up the dead, as is also written of Apollonius, that is beyond the Devil's power, for the soul being immortal, the Devil hath no command over it, it is in God's hand: and though he had, yet can he not prepare the body, being without natural heat and life to be a fit and apt instrument again for the soul. 3. Yet notwithstanding, that some works of Magicians are counterfeit, it followeth not that all should be so: the Scripture showeth that a false Prophet may show a sign or wonder, that may come to pass, Deut. 13.1. Apollonius principles and receipts were currant through the world, whereby they used to stay the inundation of waters, and incursion of wild beasts, which justinus Martyr thinketh might be done, justin. respond. ad. 24. cue▪ Orthodox. by the great skill which he had in natural things. The Roman histories remember, how Claudia Vestalis, to prove her chastity did move a ship herself alone, tying her girdle to it, that many men and oxen could not stir. So Tucia another vestal Virgin, for the trial of her chastity, carried water in a fieve from the River Tiber unto the Capitol, Plin. lib. 28. cap. 2. These things seem verily to have been so done, but by the operation rather of Satan, to keep the profane Gentiles still in blindness and unbelief, than by the ministry of the good Angels, as thinketh Thomas Aquinas, ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan, it is evident by these two reasons: first, because Satan by the subtlety of his nature, and long experience hath great knowledge of natural things, he knoweth their sympathies, and Antypathies, their qualities and operations, he can apply and temper the causes together, and so is able to work wonders, though not true miracles, which are beside the order and course of nature, which Satan cannot invert. As to put this for an example, the small fish which is called Echinus, or Remora, is able by applying himself to the ship to stay it, though it be under sail, Plin. lib. 32. cap. 1. and have both the sea and wind with it: which Pliny showeth to have been found by experience, how that Antonius his ship at one time, and Caius at another were stayed by this fish: Now if a Magician should secretly apply this fish to a ship, he might be thought to work a great wonder, and yet it should be natural. The other reason is, that beside the knowledge of nature, Satan is skilful of all humane arts and sciences, by the benefit whereof even men do work wonders: as Archimedes was able to stir a ship with his hand by certain engines which he had prepared, which a great number of men by strength could not do: He also devised such kind of instruments, when Marcellus the Roman Captain besieged Syracuse, Wonderful things wrought by air. whereby they so annoyed their enemies and made such havoc, and slaughter of the Romans, that Marcellus himself said, they fought not against men, but against the Gods. Architas the Pythagorean, by Mechanic art, made a dove of wood to fly. Severinus Boetius made serpents of brass to hiss, and bird● of brass to sing: If men can make such admirable things by art, it need not seem strange, if by the power of Satan wonderful matters are sometime compassed. Ex Perer. QUEST. XII. What things are permitted unto Satan to do. THe next point to be showed here is, what things, which seem to us to be miraculous, the Devil may do by himself, or his ministers, the Magicians. First in general, we are here to consider a twofold action of spirits, the one is immediate; as they can themselves pass speedily from place to place, as job. 1. Satan came from compassing the whole earth: for if the Sun being of a bodily substance, can compass the heavens of such a huge circuit, many hundred thousand miles about, in the space of 24. hours, the spirits can do it with greater agility: they have also power to transport bodies from place to place, a● our Saviour yielded his body to be transported of Satan, to the tempters further confusion. The other action is mediate, as Satan can transport, and bring together the causes of things, which being tempered and qualified, may bring forth diverse natural effects, which are wrought immediately by those natural cause●, yet mediately by Satan which bringeth them together. Secondly, in particular these things are permitted to Satan's power, he can transport bodies and carry them from place to place, as th● Ecclesiastical stories make mention, how Simon Magus was lift up on high in the air by the 〈◊〉 of Satan, but by the prayer of Peter was violently thrown down: so sometime serpents, and 〈◊〉 have been seen fly in the air: Albertus Magnus saith, that oxen have reigned and fallen out of the air; all which may be wrought by the conveyance of Satan. 2. The Devil can suddenly convey things out of one's sight, as Apollonius from the presence of Domitian. Thus it may be that Gyges, if that report be true, not by the virtue of a ring, but by the power of Satan became invisible. 3. They can make images to speak and walk, as before we heard of Apollonius brazen butler's, and the image of Memnon; so the image of juno Moneta, being asked if she would remove to Rome, answered, se velle, that she would: and the image of fortune being set up, said, ritè me consecrastis, ye have consecrated me aright. Valer. Maxim. lib. 1. cap. ultim. de simulachris. But the Devil cannot give power unto these things being dead, to perform any action of life, but that he moveth and speaketh in them: as the Angel caused Balaams' Ass to speak. Divers particulars of strange works which Satan hath power to do i● God permit. 4. The Devil can cause diverse shapes and forms to appear, as of men, Lions, and other things in the air, or on the ground, as in the life of Antony the Devil appeared unto him in the shape of terrible beasts. 5. And as he can counterfeit the shape of living things, so also of other things both natural, as of gold, silver, meat, and artificial, as of pots, glasses, cups: for if cunning artificers by their skill can make things so lively as that they can hardly be discerned from that which they resemble, as Pliny writeth of Zeuxis grapes, lib. 35. cap. 11. much more can Satan coin such forms and figures, as Philostratus▪ lib. 4. of the life of Appolonius maketh mention, how a certain Lamia pretending marriage to one Menippus a young man, showed him a banquet furnished with all kind of meat and precious vessels, and ornaments: which Appolonius discovered to be but imaginary things, and she confessed herself to be a Lamia. Lamia is taken for a spirit in the shape of a woman. 6. The Devil by his subtle nature can so affect the sensitive spirits, and imaginary faculty, as that they shall represent unto the inward sense, the fantasy of some things past, or to come, and cause them to appear to the outward sense, as we see that frantic persons imagine many times that they see things which are not, and there is no doubt but that the Devil can effect that, which a natural disease worketh. 7. He can also conform the fantasies of those that are asleep, to represent unto them things, which the Devil knoweth shall come to pass, and by this means to bring credit unto dreams. 8. In some things the Devil can interpose himself, and help forward those superstitious means which are used to prognosticate; as the Augurs by the flying and chirping of birds, by looking into the intrals of beasts, by casting of lots, took upon them to divine, and the Devil by his mystical operation concurred with them, more strongly to deceive. 9 The Devil can stir up in natural men the affections of love, anger, hatred, fear and such like: as he entered into the heart of judas, john 13.1. and this he doth two ways, either by propounding such external objects, as help to inflame, and set on fire such affections, and by conforming the inward fantasy to apprehend them: Hierome in the life of Hilerius, showeth how a certain virgin by Magical enchantments was so ravished with the love of a young man, that she was mad therewith. QUEST. XIII. How diverse ways Satan's power is limited. THese things before recited, Satan by his spiritual power is able to do, yet with this limitation, that his power is restrained of God, that he cannot do what he would: but sometime the Lord letteth him loose, and permitteth him to work, either for the trial and probation of his faithful servants, as is evident in job, or for the punishment of the wicked, as he was a lying spirit in the mouths of ahab's false Prophets: for if Satan had free liberty to exercise his power, like as he ran upon the heard of swine, and cast them all headlong into the sea, so he were able to force men into many dangers, both of their bodies and souls: Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working; there are two other kinds of inhibiting, God diverse ways limiteth the power of Satan. for neither hath Satan such free scope, to exercise his rage upon the faithful, as he hath power to work upon the children of disobedience: for they are his proper subjects: and in them the God of this world blindeth their minds, 1. Cor. 4.4. and they are taken in the snares of Satan at his pleasure, 2. Tim. 2.26. But over the faithful he hath no command, to delude, deceive, or seduce them, neither to invade them at all without special licence from God, as jobs tentation showeth And again though the Lord for some causes best known to himself do give him leave to try his children, yet God so qualifieth his assaults and tentations, as that they effect not that which Satan intendeth, but are disposed of to that end, which the Lord propoundeth: as Satan desired to winnow Peter as wheat, and thoroughly to have sifted him, but Christ upheld him that his faith failed not, Luk. 22.31, 32. and that his tentation tended not to his subversion. Concerning this threefold limitation of Satan, I think it not amiss here to add the sentence of Augustine. For the first, that Satan cannot do what he would, but his power is restrained, he thus writeth: Si tantum posset nocere diabolus, quantum vult, non aliquis justorum remaneret: If the Devil might hurt, August. in Psal. 61. as much as he would, not any of the just should remain For the second, that Satan's power is more free and absolute over the wicked, he thus saith: In fili is diffidentiae tanquam in suis mancipus operatur, quemadmodum homines in pecoribus: In the sons of unbeliefs he worketh, as in his own vessels, as men upon their cattle. Again: Sicut homo de pecore suo facit quod vult, de alien● pecore ut faciat, August. in Psal. 77. expectat sibi dari potestatem ab eo cujus est: As a man doth what he will with his own cattle, but with another man's he cannot do any thing, but expecteth first that leave be given him of the owner. For the third, that when the Lord permitteth Satan to assault his own servants, yet he moderateth the action, that Satan worketh not his will upon him, but what he intendeth for their destruction, the Lord directeth to be only for their probation, Augustine also thus inferreth: Vtitur Deus Angelis malis, non tantùm ad puniendos malos, ut in Achab, August. ibid. sed etiam ad probandos & manifestandos bonos, sicut fecit in job: God useth evil Angels not only to punish the wicked, as in Achab, but to prove and make known the good, as he did in job. Thus then is this point determined: 1. The Devil hath not now such power as before his fall: as Augustine saith: August. cont. Epist. Second. Cap. 10. Sunt nobis potentiores, neque tamen tam firmi nunc sunt ac si in pristino statu permansissent: They are mightier than we are, but yet not so strong as if they had remained in their former estate. 2. The good Angels have greater power in working upon the creatures than the evil. Augustine: In haec Angelis long amplior potestas est bonis & mal● quamvis & major bonis: August. in Psal. 77. The Angels both good and bad have greater power than man over these inferior creatures, and yet the good have greater power than the evil. 3. Satan's power is limited, he doth not what he will. 4. The Devil hath more command over the wicked, than power over the righteous. 5. When he practiseth against the righteous, yet his malice is restrained, God turneth the tentation to that end which shall be to his glory and the good of his children. From hence may be inferred two conclusions: first, that righteous and faithful men are not altogether freed from the assaults and invasions of Satan: as S. Paul felt in himself the prick of the flesh, the messenger of Satan, sent to buffet him, 2. Cor. 12. And as he may try them with spiritual tentations, so also he may, if God permit, torment them with corporal vexations, as jobs example showeth: and to this purpose Augustine concludeth well: Contra mul●iformes daemonum incursus, quis sua innocentia fidit, etc. Lib. 22. De civet. Dei c. 22. Who can trust upon his innocence to be defended against so many incursions of the Devil seeing that they many times vex infants, than whom nothing is more innocent? The other conclusion is, that although Satan may set upon the members of Christ, yet he cannot hurt them: he may enter into the lists with them, but not overcome them: the Serpent may bite the heel, but Christ hath broken his head: and as our blessed Saviour saith of himself, The Prince of this world cometh and hath nought in me, joh. 14.30. So neither by God's grace hath he any part in us, that are the members of Christ. Augustine doth notably touch this point in this manner: Fortior quis est aut corpore, etc. One may be said to be stronger either in body, as an horse is stronger than a man; or in mind, August. l●b. cont. Secund. as the reasonable creatures than the unreasonable; and in affection and disposition, as the just man more than the unjust; or in power and authority, as the Captain stronger than the soldier: by the first of these ways, potestas datur deterioribus, in meliores, the worse may have power given them over the better, for the proof of their patience: and so he concludeth: Principes illi in re inferiore superant, in potentiore superantur: fideles enim ment firmiores sunt, infirmiores corpore: Those principalities (he meaneth the spiritual powers) are superiors to us in things inferior, but they are in things superior weaker; the faithful are stronger in mind and more infirm in body. QUEST. XIV. Whether the Devil by his own power can raise thunder and lightning. HItherto it hath been showed what Satan is able to do in that immediate action of moving and transporting himself and other creatures from place to place: it followeth to show w●at power he hath in the other mediate action, which is done by the means and instrument of the cre●●ures. But here ariseth a question fit to be discussed, whether the Devil by his own power can raise tempests, winds, thunder, lightning, as Pererius thinketh he can by warrant of the story of job, where Satan brought down lightning upon jobs sheep and raised wind, whereby the house was overwhelmed upon jobs children: Perer. in 4. disput. in cap. 7. Num. 34. But herein I must needs descent from Pererius, though I find that Augustine inclineth to the same opinion: August, in Psal. 77. for thus he writeth: In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere: We read in a most faithful book that the Devil could bring down fire from heaven. But how is it then called the fire of God, if it were of Satan's sending? therefore the text itself is against that opinion: some take it to be called a fire of God, that is, a great and most vehement lightning, as things of excellency are so called, as the wrestle of God. Gen. 30.8. and the mountains of God, Psal 36.7. junius. But this sense in that place seemeth to be improper: for as here the lightning is called the fire of God, so Psal. 29. thunder is called the voice of God: I think that it will not be said, that here also it is so called because the thunder giveth a mighty voice, for this is there beside expressed, The voice of the Lord is mighty: but there the reason is showed why it is called the voice of the Lord: because the God of glory maketh it to thunder, vers. 3. Again, every where the Scripture maketh God the author of thunder and lightning and winds, as Psal. 107.25. He commandeth and raiseth the stormy wind: and Psal. 147.15. He sendeth forth his commandment upon the earth, and his word runneth very swiftly: he giveth snow like wool. Psal. 148.7, 8. Praise the Lord etc. fire, and hail, snow, and stormy wind which execute his word: they execute God's word and commandment only: but if they might be raised by the power of Satan, then should they execute his word. Further, the Lord saith, job. 38.25. Who hath divided the spouts for the rain, as the way for the lightning of the thunders? and vers. 28. the Lord is said to be the father of rain, and so consequently of the other meteors: If the Devil can cause rain, thunder, lightning, than he might be said to be the father of it. Hence it is that the people of God have used to pray unto him, as the only author and giver of rain, and weather: as Samuel saith, Is it not wheat harvest, Ambros. Hierom. lib. 4.7. I will call unto the Lord and he shall send thunder and rain, 1. Sam. 12.17. So Ambrose saith: Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam, etc. When rain was desired of all, one said, the new Moon will bring rain, although we were very greedy of rain, yet I would not such assertions to be true, yea and I was much delighted that no rain was poured: donec precibus ecclesiae datus, manifestaret, non de initiis lunae sperandum esse, sed providentia & misericordia creatoris: until it being at the prayers of the Church, did manifestly show, that rain is not to be hoped for by the renewing of the Moon, but by the providence and mercy of the Creator. Some think that the fire which came upon jobs flock did not come down from heaven, but was otherwise kindled by Satan: but that the Devil made as though it came from Heaven, the more to terrific job, when he should see that even the heavens and God himself were set against him: Of this opinion seemeth to be the author of the Commentary upon job under Origens' name. Non de coelo cecidit ignis ille, sed ita finxit nequissimus, etc. Non à Deo missus est sed tua iniquita ● miserrime omnium diabole succensus est: Origen. in librum job. That fire came not down from heaven, but so the wicked one feigned: it was not sent of God, but kindled by thy wicked means, O thou Devil of all most miserable. And afterward he showeth that Satan cannot bring fire from heaven: Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere? & cur non potuisti revocare illum ignem, quem advocavit Helias? Say then, couldst thou, O wretched one, bring fire upon jobs sheep, and why couldst thou not then keep back the fire which Helias called for upon the fifties, for they were thy ministers and servants? This author's judgement in this latter point we willingly embrace, but his first conceit seemeth not to be agreeable to the text, which saith it was the fire of God, than not kindled by Satan. Neither yet is it to be thought, that Satan had no hand in it, but that it was wholly Gods work: for so God should be Satan's Minister, in serving his turn and not Satan his. Wherefore my opinion is this, that this tempest of fire and wind were in respect of the natural generation of them of the working and sending of the Creator. But Satan was Minister dejecti ignis: the minister of the fire cast down, as Osiander saith, not the author, but the minister, yet not Gods minister in the original work, which proceeded of natural causes, but in the execution: God caused the fire, but Satan brought it upon jobs flock: God raised the wind, but Satan drove it upon the four corners of the house: for this we doubt not of, but that thunder and lightning and wind being once raised, that Satan hath power by God's permission to carry and transport it from place to place: if the wind blow one way, he can turn it to another: but of himself by his spiritual power I deny that he can raise winds and tempests where none are, upon the reasons before alleged. And therefore we may hold that to be a fable, which Philostratus reporteth: how Apollonius saw two tons among the Indians, which being opened did send out the winds, and being shut they were restrained. So I conclude this place with that decree of the Council, Braca●ens. 1. c. 8. Philo strat. lib. 3. de vita Appo●●. cap. 3. Si quis credit, quòd diabolus tonitrua, fulgura, tempestates, siccitates sua authoritate facit, sicut Priscillianus docet, anathema sit: If any man believe, that the Devil by his own authority can make thunder, lightning, tempests, drought, as Priscillanus holdeth, let him be accursed. QUEST. XV. Of the power of spirits in natural works. NOw concerning the other actions of spirits, which is called mediate, they by applying, tempering and qualifying natural causes, may bring forth strange effects: for the virtues and properties of herbs, plants, precious stones, metals, minerals, are exactly known unto them, and but in part unto us. 1. As we see man by art, by composing things together, can effect rare and strange works, as is evident in the graffing and incision of trees, in distilling of waters, compounding of medicines; so much more can spirits by aportioning and applying diverse natural causes together, produce strange things. 2. Again, many times the excellency of the artificer or workman, addeth to the perfection of the work beyond the virtue of the instruments as an axe serveth but to cut, but the cunning workman, can therewith do more than cut, as frame a bed, or table, and such like: so these spiritual powers by their great skill, can by natural instruments and means, bring forth more excellent and strange works, than their natural force serveth unto, because they are the instruments of Angels and spirits. Sic Thom. Aqui. cont. Gent. c. 103. 3. Augustine giveth instance of diverse strange and admirable works in nature, Divers strange and admirable works in nature. as the natural burning of certain mountains, as of Aetna in Cicilia, Vesuvius in Campania. It is found by experience, that certain things putrify not, as the flesh of a Peacoke, as Augustine saith, and coals, upon the which for the same cause Chersiphron founded the temple of Diana: lime boileth with water and is quenched with oil: the adamant is so hard, that it cannot be broken upon a smith's anvil: the Agrigentine salt melteth in the fire, and sparkleth in the water: there is said to be a fountain among the Garamants, that boileth in the night and freezeth in the day: the stone Asbestus burneth continually, being once set on fire, and is never extinct: the wood of a certain fig tree in Egypt, sinketh in the water: in the Isle Tilo, the trees cast no leaves: in the Temple of Venus. there was a lamp that no tempest could put out: and Lodovicus Vives there reporteth, that a certain lamp was found in a grave, that had burned above 1050. years. At Alexandria in the Temple of Serapis, a certain image of iron did hang in the top by reason of a certain loadstone, which was enclosed in the roof. These and other such like strange things in nature Augustine remembreth. Some we have knowledge of, but many secrets of nature are hid from us, but known unto the spirits who by this means do work wonders, only producing extraordinary effects of nature. 4. Augustine further in another place showeth the reason thereof in this manner: Sunt occulta quaedam semina, arborum, plantarum, etc. in elementis, etc. There are certain hid seeds, Augustin. lib. 3. de Trin. c●p. 6. ad cap. 10. of trees, plants in the elements: for as there are visible seeds, so there are hid seeds, which give unto the other their virtue: like as then the husbandman doth not create corn, but bringeth it out by his labour, so the evil Angels do not create things but only do draw forth those seeds which are unknown to us, but well known to them: As jacob did not create that variety of colour in the sheep, but by applying of particoloured rods brought it forth: sicut ergo matres gravidae sunt foetibus, it● mundus gravidus est causis & seminibus nascentium. Then as mothers that are great with child, so the world is full of such seeds and causes of the beginning of things, which causes they better knowing then we, do work wonders: yea we see that men, by the pounding of certain herbs, and by such like means can cause worms and other like small creatures to come forth. To this purpose Augustine. QUEST. XVI. What works in natural things are forbidden unto spirits to do. IT followeth now to show, as we have seen what things are possible to be done by spirits, so what things are out of their reach, and beyond their power. 1. Touching the immediate action of spirits, which is by local motion, the Devil cannot destroy the world, or any principal part thereof, nor subvert the order and course of nature: he cannot change the course of the heavens, or put the stars out of their place, neither although he may work some alteration in some part of the earth, the whole he cannot remove: these and such great works he cannot do: Perer. ex Aquinat. the reason is this, because this were to cross the Creator, who by his providence, as by his power he created the world, and all that is therein, so he preserveth the same, in that order which he hath appointed: as the Psalmist saith, The earth is the Lords and all that therein is: he hath founded it upon the sea, and established it upon the floods, Psalms 24.1, 2. Secondly, concerning the other mediate action of spirits by the instrument and mediation of the creatures: these things are denied unto spirits. 1. They cannot create any thing of nothing, for that argueth an infinite power, and is peculiar unto God 2. The Devil being himself spiritual and without a bodily substance, cannot immediately change or transform any material or corporal substance, without some other natural cause coming between. 3. Neither can these spirits change any natural thing, into an other natural thing immediately, without that subordination of nature, and preparation and disposition of the matter, which is observed in the generation of things: therefore he cannot bring forth a beast without seed, nor a perfect beast all at once, because naturally both the generation of such things is by seed, and they receive their increase and growth not all at once, but by degrees and in time: therefore, when by the operation of Satan, lions and bears and such like creatures have been made to appear, either they were but fantasies, and no such things indeed, or were transported from some other place; and by this reason he cannot restore dead bodies to life, because the body being void of natural heat and spirits, is not fit to entertain the soul. 4. Neither can Satan hinder the operation of natural things, if nothing be wanting, which is necessary for their working: And generally whatsoever alteration may be made by natural causes, as worms, and frogs and such like may come of putrefaction, these things may be achieved and compassed by spirits: but such changes and transmutations, as cannot be done by natural means, Satan two ways maketh things to appear that are not. as to turn a man into a beast, are not within the limits of Devil's power. But when such things seem to be done, they are in show rather than truth, which may be done two ways: either by so binding and blinding the inward fantasy and sense, as that may seem to be which is not: or by fashioning some such shape and form outwardly, and objecting it to the sense. Perer. Ex Aquinat. QUEST. XVII. Whether Satan can raise the spirits and souls of the dead. AMong other things which exceed the power of spirits, it is affirmed before, that they cannot raise the souls of men departed, as Necromancers do take upon them to talk with the dead. 1. Let us see the vain opinion of the heathen of this devilish Necromancy. Porphyrius writeth that the souls of wicked men are turned into Devils, and do appear in diverse shapes, and the souls of them that want burial do wander about their bodies, and sometimes are compelled to resume their bodies: Likewise Hosthanes did profess and promise to raise what dead soever, and to bring them to talk with the living: as Pliny writeth, lib. 30. cap. 2. who in the same place reporteth a far more strange, or rather fabulous thing, that Appion the Grammarian should tell of a certain herb called Cynocephalia, and of the Egyptians Osirites, which hath power to raise the dead, and that thereby he called Homer's ghost, to inquire of him touching his country and parents. Fabulous reports of the heathen of the imagined force of Necromancy. There were among the Gentiles certain places famous for Necromancy where they received oracles from the dead, as they were made to believe: such was the Cymmerian oracle at the lake Avernam in Campania; such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius, the success of the Pharsaliam battle. Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents, and of warlike men, lib. de anima. Such was the vain opinion which the heathen had of this magical art: which Pliny himself derideth as vain and foolish, because Nero that wicked and bestial Emperor, who was given over to all lewdness, yet could not be induced by Tyridaetes (whom he greatly advanced and gave him a Kingdom) soliciting him thereunto, and bringing Magicians unto him, to give any credit unto Necromancy, Plin. lib, 30. cap. 2. Reasons against Necromancy. 2. Now this vain, or rather profane profession of summoning of the dead and consulting with them, may evidently be convinced, to be nothing else but the Devil's sophistry and forgery, for first the soul being separated from the body, hath no power to move or exercise any body, but that which it did give life unto, being the form thereof: which being now dead, is an unapt organ or instrument for the soul: and therefore such soul being once departed from the body, can neither assume it, nor any other body. Secondly, the souls that are departed, are either in heaven at rest: and over the souls of the holy and righteous, which are in the hands of God, the Devil hath no command: or they are in hell, and from thence there is no returning again; as is manifest in the parable of the rich man and Lazarus, where it was denied unto the rich man, that any could go from thence to be a messenger to the living. In what cases the dead have been raised and appeared. 3. True it is, that the Lord by his power hath called again into the bodies, and caused to appear some that were departed: of the which we find three sorts, some were restored to life, and their souls joined again to their bodies, as the daughter of jairus, the widow of Nains son, and Lazarus: others appeared in their true bodies, and came out of the graves, yet not to converse among the living, but to be witnesses of the resurrection of Christ, Matth. 27.53. And yet we read of a more strange apparition of Moses and Helias in mount Tabor, where our blessed Saviour was transfigured, who appeared not out of their graves, but from heaven in their glorious persons. We deny not but that God hath and can at his pleasure cause the Saints departed to appear unto men: but not out of purgatory, as Pererius imagineth, or to the end to be patrons and helpers to his Church, for we have always the presence of Christ and of his Angels: neither yet can we believe, that so many Martyrs have appeared at their Tombs, as some Ecclesiastical histories make mention: for as Christ is gone out of the world not to return, till the day of judgement; so because he saith, where I am, there shall my minister be, joh. 12.26. so we cannot but think, that the Saints departed attending upon Christ, are not now to be seen in the world. This then being granted, that the Lord hath power over the souls of men departed to command them to their bodies for a time, for some special service, and to send them into the world at his pleasure: yet this is no warrant at all to think, that Satan or his ministers can do the like: for seeing this is as great a miracle, for the spirits of the dead to appear, as to raise the dead, to cause the borne blind to see, or to do any such great work: and God being the only worker of miracles, this cannot fall under Satan's jurisdiction. Such visions then and apparitions, when dead men appear in their bodily shape, though not with true bodies, and in their wont apparel, counterfeiting their voice and behaviour while they lived, are to be held mere illusions of Satan, that can transform himself into an Angel of light: so I conclude this point with that saying of Tertullian: Et si quosdam revocavit Dei virtus in documentum juris sui, non id circo communicabitur fidei & audaeciae Magorum, & falaciae somniorum, & licentiae Poetarum, etc. Although the power of God hath called some again, Tertullian. lib. de anima. to show his dominion, yet this power is not communicated to the confidence and boldness of Magicians, to the deceitfulness of dreams, or to the liberty of Poets. QUEST. XVIII. Why Satan doth counterfeit the spirits of the dead. THe Devils than do counterfeit the spirits and souls of the dead, as Chrysostome showeth, Homil. 29. in Matth. and August. lib. 10. the civet. Dei cap. 12. for these causes: 1. By this means the Devil more strongly deceiveth, seeing men are ready to hear their parents and friends departed. 2. By this subtlety the Devil persuadeth men, that hell is not so fearful a place, nor so enclosed, but that there may be a respite and going forth. 3. Thus that opinion is nourished of the passing of souls from one body to another, as Pythagoras taught. 4. And it cometh also to pass, that the living are afraid of the dead, whom they imagine do appear unto them, and so to please and reconcile them, they superstitiously worship them, and offer unto them. Ex Perer. 5. Tertullian addeth further, that these apparitions bred a conceit, that all wicked men go not to hell, but their spirits wander up and down. 6. Et judicii & resurrectionis fidem turban: And they do hinder the faith of the last judgement and of the resurrection: if they could assume their bodies being dead, which the Christian faith holdeth to sleep in the grave until the resurrection. QUEST. XIX. Of the diverse kinds of miracles. NOw to proceed and draw near to the principal question in hand concerning these wonders wrought by the Egyptian Magicians, two things in general are briefly to be touched: first concerning the diverse kinds of miracles, then of the difference between true miracles and false. Concerning the first: A miracle is taken three ways, first simply and absolutely in respect of any nature whatsoever: so there is no miracle: for unto God the author and framer of nature, to whom all things are possible, there is nothing strange or miraculous: that is called a miracle, which either excelleth ones power or understanding: but God both knoweth all things and can do all things. 2. A miracle is called in respect of men: those things which are unusual, and whose causes they are ignorant of, men use to wonder at: and in this sense, not only spirits, and their ministers the Sorcerers, but wise and cunning men may do miraculous and strange works. 3. But properly that is a miracle which exceedeth the nature and power of things created, and is beside the ordinary course of natural things. And this kind of miracle last spoken of is effected three ways: 1. The miracle is either in the thing, that is made or done, which nature can by no means bring forth: as for the body of man to be made immortal, and to remain in the heavens: and this is the highest degree of miracles. 2. Or else the miracle is in that, out of the which a thing is made or brought forth, as to make a thing of nothing, to give fight unto a man that is borne blind, and such like: and this is the next degree of miracles. 3. Or the miracle is seen in the manner: as a Physician may heal a man, but not of a sudden, or without medicine: so the spirits may bring forth Serpents, or other vermin out of wood, but not immediately. Now the wonders wrought by Magicians are not properly of any of these sorts of miracles: but they are either cozening and counterfeit tricks, or procured by natural means. Ex Pererio. QUEST. XX. Of the difference between true miracles and false. FOr the second: true miracles differ from false these five ways: 1. In respect of the power whereby they are wrought, for true miracles are wrought by the power of God, in whose name the Prophets and Apostles and other servants of God did show forth signs: but Magicians do bring forth their wonders, either by the force of natural things, or by the help of Satan. 2. They differ in the quality of their persons that are the agents and ministers: for they which work in God's name are holy and virtuous men, and if any of them do sometime effect any miraculous thing, they do it for the confirming of the faith, or to some other good end: but Magicians and Sorcerers are most wicked and impure men. 3. The third difference is in the work itself: for the signs and wonders of Magicians, are either counterfeit, or unprofitable, but true miracles are done in truth and upon great necessity and utility. 4. They differ in the manner of working: for true miracles are done by lawful, holy and godly means, as by fasting, prayer, invocation of the name of God: but Magicians work by enchantment, by words and signs and other superstitious rites, 5. The end also is diverse: for Sorcerers work wonders, either for their profit and honour, to make the people seek unto them, as Simon Magus did in Samaria, Acts 8. or to confirm the people in error and superstition: but the end of true miracles is to seek the glory of God, the edifying of his Church, and the propagation of the faith. Ex Perer. 6. Hereunto may be added the sentence and judgement of Augustine: Aliter miracula faciunt magi, aliter boni Christiani, August. lib. 38. quaest. 79. aliter mali Christiani: Magi per privatos quosdam contractus, boni Christiani per publicam justitiam, mali Christiani per signa publicae justitiae, etc. Magicians do work miracles one way, good Christians another, and evil Christians another: Magicians by private contracts (with the spirits) good Christians by public justice (that is, by the power and authority of God) evil Christians, by the signs of public justice: As diverse that followed not Christ, nor yet believed in him, yet in the name of Christ wrought miracles: as evil and disordered and discarded soldiers may use the ensigns and banner of the Captain to terrify their enemies. QUEST. XXI. Whether the sorcerers brought forth true serpents. IT followeth now to show, whether these serpents, which the Magicians made, were true serpents, or only counterfeited for the time: 1. Some think that it was a true and real conversion of the Magician's rods into serpents, and that it was done by the power of God, and that Satan did craftily challenge unto himself Gods work: Simler. but the text is against this conjecture: they are said to do the like by their enchantments, vers. 11. but the power of God giveth no place to enchantments. 2. Others think that they were true serpents so converted by the power of Satan: so August. lib. 3. de Trinitat. cap. 7. and in other places: and Theodoret quaest▪ 18. in Exod. Thom. Aquin. Lyranus, Thostatus, Burgens. Cajetan: of the same opinion seemeth Philo to be, lib. de vita Moses: their reasons are these: 1. Because the Magicians are said to do in like manner with their rods, and in the same phrase their rods are said to be turned into serpents, as Aaron's rod is. 2. And again, afterward the Sorcerers could not bring out louse, as they had serpents and frogs before: their impotency was not, in not showing shapes or shows, but in not being able to bring forth the things themselves. sic Cajetan: and Moses serpents devoured their serpents, they were therefore true serpents; if they had been otherwise, it is like Moses would have discovered their counterfeit dealing: sic Perer. Contra. 1. They did the like in outward show and appearance: and the same phrase is used of both, because to the sight and view they were so changed: and the Scripture useth to speak of things as they appear, not as they are: as he that appeared unto the witch at Endor is called Samuel, yet being the Devil in his likeness and habit, 1. Sam. 28. and Daniel saith, the man Gabriel, chap. 9 because he appeared in the shape of a man. 2. The Sorcerers were restrained in their counterfeit dealing, that they should not be able any more to deceive by their fantastical and imaginary shapes. 3. Rupertus doth gather the contrary, that the devouring of the Sorcerers serpents by Aaron's serpent, showeth that they were but counterfeit: devorari ergo & devorare non po●nerunt: because they could not devour, but were devoured. 4. And in this sufficiently Moses discovereth their sleights, in that his serpent devoureth theirs. Now further against this opinion, this special argument may be urged, that God only hath power to change and convert one substance into another, God only can transform and change one substance into another. especially a dead thing into a living body, a piece of wood into a serpent: as it was decreed in the Avansicane Council, in this manner; Quisquis credit aliquid posse fieri, aut aliam creaturam in melius aut deterius mutari aut transformari in aliam speciem vel similitudinem, nisi ab ipso creatore, qui omnia fecit, proculdubio infidelis est & pagano deterior: Whosoever believeth that any thing can be made, or any creature to be changed into the better or worse, or transformed into any shape or likeness, but by the creator, which hath made all things, is undoubtedly an infidel, and worse than a Pagan. To this argument diverse answers are framed. 1. Cajetan saith that the Devil might use some natural means secretly, by the which serpents might be made out of those rods, and all the time, while the Sorcerers were called together, Satan made a way for that work and prepared the matter. Contra. There is no natural means to make a rod a serpent immediately, and especially to bring forth serpents at once, of perfect bigness, neither was there any such preparation of matter, for they were rods in the Sorcerers hands, not changed into any other preparative matter fit to engender serpents. 2. Cajetan answereth again, that although the rod of itself was no fit matter for such a work, yet by the excellency of the agent and worker, which were the spirits, it might bring forth serpents of a sudden. Contra. The excellency of the agent, doth add to the manner of the work, as to do it sooner, or better, it addeth no● to the matter: Angels working by natural means do it more admirably, than nature can work it of itself, but beyond the strength of nature, or against the course of nature they can do nothing. 3. Pererius misliking both these answers of Cajetan, yet consenting to his opinion, for the truth of this miracle, addeth a third: that Satan fetched those serpents, and suddenly transported them into this place, and suborned them in stead of the rods. Cont. But the text saith the rods were turned into serpents, the serpents than were not brought from any other place, but there changed, or seemed so to be. Again, as here they turn their rods into serpents, so afterward did they change water into blood, but that was not by transportation: for from whence could Satan convey such abundance of true lively blood which is not engendered but in the body, neither have they power to alter substances: it was therefore done by collusion, and so was this▪ 3. Wherefore the founder opinion is, that those serpents which the Egyptian Sorcerers brought forth, were only such in show not indeed, or in truth: so josephus writeth, that the Magician's serpents, In speciem ac similitudinem verorum serpentium reptasse, did creep in show and likeness of true serpents, lib. 2. antiquit. cap. 15. And justinus Martyr, Those things which the Magicians did by the help of the Devil, spectantium oculis praestigias offundebant: did dazzle and deceive, and as it were cast ● mist before the eyes of the beholders. quaest. Orthodox. 16. Tertullian, Mosis veritas mendacium Magorum devoravit, Moses truth devoured their lie. lib. de anima. Gregor. Nyssenus saith, they were visus deceptione serpents: serpents only in the mistaking of the fight. Ambrose calleth it, commentitiam emulationem: a feigned emulation, in cap. 3.2. Epist. ad Timoth. Hierome saith, imitabantur signa quae faciebat Moses, sed non erant in veritate. They did imitate the signs which Moses did, but they were not in truth. lib. 2. advers. jovin. The reasons of this opinion before alleged are these; 1. because solius divinae potestatis est: It belongeth only to the power of God, to convert a dead substance into a living creature: Rupert. 2. Moses true serpents devoureth the other, which josephus and Ferus urge as an argument that they were imaginary. 3. Other signs which they did, were only imaginary, as the turning of water into blood, as is before showed, and so this also. QUEST. XXII. By what means Satan deluded Pharaoh with a show of serpents. THis being then thus resolved upon, that those were but serpents in show, and to the outward sense: this counterfeit sign might be wrought two ways by the operation of Satan: 1. Either by the confounding the inward sense and fantasy of the beholders, that they imagined to see that which was not: as sick men of frenzy do conceive they see strange sights: and there is no question, but that the Devil can effect, whatsoever by diseases or other natural means may be wrought. 2. Or else, which is more like, Satan did form such a shape and show of spirits: as before is showed, that the Devil hath such power by illusions, apparitions and fantasies to deceive: as the Apostles seeing Christ walking upon the seas, supposed it had been a spirit, Phantasma, that is, a fantastical apparition, Mark. 6.49. Ex Perer▪ which showeth that such illusions were usual. QUEST. XXIII. Why the Lord suffered the Sorcerers of Egypt to show such contrary signs. NOw the Lord suffered the Magicians thus by their lying signs to contend with Moses, for diverse weighty causes. 1. That by this means Moses the faithful servant of God, and true Prophet, might be the better known, as darkness maketh the light more glorious, and sickness health: Chrysostome. So Saint Paul saith, There must be Heresies, that they which are approved among you might be known. 1. Cor. 11.29. 2. That Moses might be freed from the imputation of being a Sorcerer, which thing some have not been afraid to object: and a difference might appear between his working by the power, and in the name of God, and of the Sorcerers working by the power of Satan: Rupert. 3. That thereby it might be made manifest, how the truth hath always gainsayers, and is never without contradictions and oppositions, as Lucifer opposed himself to God in heaven, Cain to Abel in earth, Ishmael was against Isaac: the true Prophets were molested by the false. Thus Saint Paul collecteth that as jannes' and jambres withstood Moses, so these also resist the truth, 2. Tim. 3.8. Perer. 4. Hereby also it is manifest, how according to the common saying, the Devil is God's ape; that he taketh upon him to imitate and counterfeit God's works: that therefore we should examine such works and signs, whether they be of God, that we be not deceived, and as the Apostle saith, cry every spirit, 1. joh. 4.1. 5. Another reason is, that seeing the Devil by his ministers can do such strange things; that the servants of God be not offended, when thy see wonders and signs to be done in the false Church by Heretics, or Idolaters, the instruments of Satan. 6. This was permitted for the trial of the faith and constancy of Moses and Aaron, and the rest of the Hebrews, whether because of the contrary signs, they would doubt of the truth of God's promises: Perer. 7. And for the further hardening of Pharaohs heart, as he had deserved by his former sins, that God might take occasion thereby to work all his wonders in Egypt: Simler. Ferus, Borrh. QUEST. XXIV. Whether Pharaoh being deceived by the Magicians false signs, be thereby excusable. BUt seeing these Magicians by their Satanical craft, do so strongly deceive, whether is Pharaoh to be excused, that he doth not acknowledge Moses to be the Minister and Prophet of God? To this the answer is, that this notwithstanding Pharaoh is not to be held excusable, because there are evident signs to have discerned between the working of the one, and of the other, so that Pharaoh could not plead ignorance. To omit the differences before noted, Quest. 20. how that true miracles differ from false, in the power of working, in the quality of persons that work, the work itself, the manner and the end: which differences are not so easy to be discerned of all; there were beside most notorious works that discovered the hypocrisy and weakness of those Sorcerers. 1. Moses serpent devoured theirs, which required a greater power. 2. They could counterfeit the like plagues, but they could not remove the true plagues, as Moses did. 3. They fail in their working, they could not bring forth louse, nor counterfeit any of the plagues following. 4. The plagues do fall upon the Sorcerers themselves, chap. 9.11. 5. Lastly, they themselves do give way, and confess it was the finger of God. By all these arguments Pharaoh might well have perceived, that they were but counterfeit workers: and that Moses only was the true Prophet, and they impostors and deceivers. Perer. In the next place, the plagues which were sent upon Egypt come to be handled, and first certain general questions are to be premitted. Certain general questions concerning the plagues of Egypt. QUEST. XXV. Of the number of the plagues of Egypt. FIrst for the number of these plagues: it is certain they were these ten, the turning of the water into blood, the bringing of frogs, of louse, of swarms of noisome flies, the murrane of cattle, biles and botches, thunder, hail and lightning, grasshoppers, the thick darkness, the slaughter of the first borne. 2. These plagues in other places of Scripture, are neither rehearsed in the same number, nor order; as Psal. 78. there are omitted the third of louse, the sixth of botches, the ninth of darkness; and in the 115. Psal. two are passed over in silence, the first of the murrane of cattle, and the sixth of the botches. 3. Hence it is evident, that Austen is deceived, who thinketh that there were more than ten plagues: because according to the Septuagint, whom the vulgar Latin followeth, it is said, Psal. 78.46. He gave their fruits to the mildew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and vers. 47. He killed their wild figtrees with the hoary frost; and vers. 48. He gave their possession to the fire. But these three do belong to the other plagues, for in the first plague according to the original, we must read, He gave their fruits to the caterpillar, for the word is chasil: In the next, the word chanamal signifieth hailstones; so this is referred to the seventh plague of lightning and hail, as the other to the eight plague of locusts: and in the third place, the best reading is, He gave their sheep lareshaphim, to burning coals, that is, to the thunderbolts, which was part of the seventh plague. QUEST. XXVI. The greatness of the plagues of Egypt, how the Egyptians were every way punished. FUrther let it be observed, that the Egyptians were every way plagued. Philo noteth that the number of ten signifieth perfection, and so their plagues were perfect and absolute. True it is that their punishment was indeed absolute: howsoever the observation of the number seemeth somewhat curious: 1. they were punished by all kind of creatures, as by the elements, the earth, the water, air, fire: by living creatures, as frogs, lice, caterpillars, flies: by the stars, in that the light was restrained: they were punished by men, as Moses and Aaron that were instruments of the plagues: And by the Angels the Ministers of the plagues, Psalms 78.44. 2. They were punished in all things wherein they delighted, in all manner of fruit, in their cattle, in their bodies, in their children. 3. They were punished in all their senses, in their sight by that thick darkness, and the horrible sights which appeared, as it is noted, Wisdom. 17.6, 7. in their taste, by the waters turned into blood, and their thirst: in their smelling, by the stinch of the frogs, and of their ulcers: in their feeling, by the grief of their ulcers, and the biting of flies and vermin: in their hearing, by the terrible thunder: in their inward sense, by fear and terror. And to make up the full measure of their punishments, they were overthrown and drowned in the red sea. Ex Perer. QUEST. XXVII. Where the plagues of Egypt and to what place they were first sent. COncerning the place: 1. all Egypt generally was smitten, chap. 3.20. which is called the land of Cham, Psalm 105. because Mizraim, which was the father of the Egyptians, (and in Hebrew Egypt is so called, Mizraim) was one of Cham's sons, Gen. 10. But whereas it is said, Psalm 78.12. He did marvellous things in the land of Zohan, which the Septuagints call Tanis, there was the King's seat, and there first the plagues began: the head is first smitten, than the members, and from thence the plagues passed over all Egypt. And it is said in the fields of Zohan, because all Egypt was as a plain. Ex Perer. QUEST. XXVIII. At what time the plagues were sent upon Egypt. FOr the time when the plagues were sent: 1. julius Africanus is deceived, who thinketh that Egypt was plagued at the same time, when Ogyges flood was: but that cannot be, for he maketh that flood 1020. years before the Olympiades', which began in the eighth year of Achaz King of Judah: unto which time, from the plagues of Egypt there are not above 763. years. 2. Paulus Orosius cometh nearer the truth. lib. 1.9.10. that these plagues came upon Egypt in the time of Deucalion's flood, when most part of the inhabitants of Thessalia were destroyed, a few escaping unto the hill Parnassus, where Deucalion reigned. About the same time the Sun parched the world with burning heat, not only in Aethiopia and other hill countries, but in Scythia, and others under cold climates: which gave occasion unto the Poets fabulous fiction of Phaeton. 3. These plagues were from the beginning of the world 2483. years; from Noah's flood 797. before the battle of Troy, which happened in the time of Samson or Heli, 356. years; before the first olympiad 763. years, before the building of Rome 789. years. Ex Pererio. QUEST. XXIX. In what time all the plagues were finished. FOr the time how long the ten plagues continued, and in what space they were finished: 1. The Hebrews think, whom Genebrard followeth, that these plagues were all sent upon Egypt, not in less time than of twelve months, with some respite between every plague. 2. Some think that these plagues continued the space of ten months, taking beginning when the Sun entered into Cancer, about the twelfth of June, and ending in the vernal equinoctial, about the fourteenth of March, when the first borne were slain: the first miracle in the turning of the waters they would have done, when Nilus beginneth to increase, which is when the Sun entereth into Cancer, and so Nilus continueth in his increasing forty days, and forty days more it decreaseth: eighty days therefore after the first plague, when Nilus being abated leaveth a great slime behind, they think the second plague of frogs was sent. Borrh. But these conjectures are very uncertain and improable: for first, whereas during the first plague they are said to have digged round about the river, chap. 7.17. this could they not have done in the overflowing of Nilus. 2. Though the slime had been a fit matter naturally for the procreation of frogs, yet their plagues were extraordinary and beyond the work of nature: and the text showeth that the frogs came not out of the slime, but out of the river, chap. 8.3. 3. Beside, if there had been such respite given Pharaoh between plague and plague, the hand of God had not been so strong upon Pharaoh, as now when they followed one in the neck of another. 3. Pererius bringeth them all within the compass of 27. days, or about a month, which he doth thus collect: the first plague of converting the waters into blood, continued seven days, chap. 7.25. then upon the eight day came the frogs, and the next day after, chap. 8.9. which was the ninth, they were taken away: upon the tenth day the louse were sent: upon the eleventh day, the swarms of noisome flies are threatened; upon the next day being the twelfth, they are sent, and the morrow after they are taken away, chap. 8.29. which was the 13. day: upon the 14. the fifth plague of the murrane of cattle is threatened, the morrow after it is sent, chap. 9.6. which was the 15. day: upon the 16. day, the sixth plague of botches and sores followeth: the 17. day, the 7. plague of hail is threatened, sent the next day, chap. 9.18. which was the 18. day, and taken away the next, which was the 19 day: on the 20. day the 8. plague of grasshoppers is threatened, sent the 21. day, and removed the 22. day: the three days following the thick darkness came, chap. 10.22. the 23.24. and 25· days: upon the 26. day Pharaoh expelled Moses from his presence, and about midnight following, the beginning of the 28. day, the first borne were slain. So that from the first plague to the last, there was not above a month: the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan, the first month of the Hebrews, the first began about the middle of Adar, the last month, which answereth to our February, as Nison doth unto March. Pererius. And that it is more likely, that all these plagues came together in the space of one month, rather than of twelve months, it may thus appear▪ first, because the plagues following one immediately upon another, without any pause or respite, they were so much the more grievous, and this was the strong hand of God, whereby Pharaoh was constrained to let Israel go, chap. 6.1. Secondly, the plagues were such as Egypt never saw, nor felt before, chap. 9.24. and 10.14. and if they had continued long, the Egyptians could not have endured. Thirdly, whereas the Israelites spent full forty years in the wilderness, josh. 5.6. and Mos●s was 80. year old, chap. 7.7. before any of the plagues began, and 120. year old, in the end of the 40. years' travel in the wilderness, Deut. 34. much time could not be spent in Egypt after the hand of God, by the ministry of Moses, began to work upon them. QUEST. XXX. Whether the good Angels or bad were the ministers of the Egyptian plagues. COncerning the author of these plagues, there is no question, but that they came from God, who thereby did most justly punish the Egyptians, for the unjust vexation of his people: for so the Lord saith, He will smite Egypt with all his wonders, chap. 3.20. But there ariseth a greater doubt, who were the ministers of these plagues, whether the good angels, or evil. 1. Genebrard thinketh because it is said, Psalm 78.49. By the sending of evil Angels, that the evil spirits were executioners of these plagues. But Augustine's reason is very strong against this opinion; for in the two first plagues, which were counterfeited by the Sorcerers, it is evident, that the evil Angels were doers, by whom the Magicians wrought, they certainly were not the ministers of the true plagues, for then as he saith, August. in 〈◊〉 77. Angeli mali ex utraque parte consisterent, the evil Angels should be of both sides, hinc illos affligentes, inde fallentes: afflicting the Egyptians on the side, and deceiving them on the other: If the evil Angels than were not ministers of the first plagues, neither were they used in the rest: and beside we have a more evident argument, that when in the third plague the Sorcerers attempted to do the like they could not: the Lord inhibited and restrained the evil spirits, that they should work no longer by their ministers the Sorcerers. If the Lord restrained their power, than he loosed it not, or used it. 2. Wherefore they are called evil Angels, not in respect of their office but of the effect, because they were messengers and ministers of evil plagues: Perer. 3. But I think with junius▪ that it is not necessary here to understand Angels for those ministering spirits: but the word malac●, may here signify messengers, and is referred to Moses and Aaron, that were the messengers and ministers of these plagues: And this interpretation is confirmed by two reasons: because in this history it is directly expressed, that most of the plagues were procured by Moses and Aaron, as the three first by Aaron, the sixth, seventh, eight and ninth by Moses: the fourth and fifth, though it be not expressed, yet it may be supposed to be done by the same instruments▪ and again that place, Psalm 105.26. may help to expound this; He sent Moses his servant, and Aaron whom he had chosen, they showed among them the message of his signs. The messengers then and ministers of these evil plagues, were Moses and Aaron. 4. Yet I deny not, but that God used also therein the ministry of his Angels: as it is evident in the last plague of the destruction of the first borne, Exod. 12.3. but the meaning of this place in the Psalm is more properly referred to Moses and Aaron. And although God useth both the ministry of good Angels in punishing the wicked, as in the overthrow of Sodom and Gomorrha, and of the evil sometime to try the righteous, as in the temptation of job, much more in judging the wicked: yet in this place for the reasons before alleged the good Angels are thought rather to have been used than the evil. QUEST. XXXI. For what ends and causes the Lord wrought such wonders in Egypt. THe ends wherefore it pleased the Lord, thus to judge Egypt, and to show his mighty works were diverse. 1. That the Lord might take just revenge of the Egyptians, for the unrighteous vexing and oppressing of his people, Exod. 4.23. 2. That they by this means might be forced to let Israel go, Exod. 6.1. 3. That God's power might be known to all the world, which exceedeth the law of nature, or natural things; and that his justice might be made manifest in judging the wicked: so the Lord saith: For th●● cause have I appointed thee, to show my power in thee, and to declare my name throughout all the world, Exod. 9.16. 4. That the Hebrews and people of God hereby might perceive the singular care and love of God toward them, as Moses urgeth, Deut. 4.20. The Lord hath taken you and brought you out of the iron f●rnace, out of Egypt. 5. That the fame of these great works might keep other nations in fear and awe of them, by whom they should pass, that they should not molest or trouble them, neither that the Hebrews should be afraid of them: so Rahab saith, josh. 2.10. We have heard how the Lord dried up the water of the red sea before you, when ye came out of Egypt. To this purpose the Priests of the Philistines thus say: Wherefore harden ye your hearts, as the Egyptians and Pharaoh hardened their hearts▪ when he wrought wonderfully among them? 1. Sam. 6 6. 6. That the Hebrews by the remembrance of these great works, should be kept in obedience to the law of God, as it is therefore set before the ten Commandments, Exod. ●0. 2. 7. That the just confusion and subversion of the Egyptians might be made manifest to all men, that hardened their hearts notwithstanding such grievous plagues. Perer. QUEST. XXXII. Who were exempted from the plagues of Egypt. FUrther it will be inquired, who were exempted from these plagues in Egypt, whether they were generally upon all. 1. It is certain, that all the Israelites that dwelled in the land of Goshen were exempted: wherein three things are to be considered: first, that although this exception and reservation be expressed only in five plagues, as in the swarms of noisome flies and beasts, chap. 8.23. in the murrane of the cattle, chap. 9.7. in the hail, chap 9.26. the thick darkness, chap. 20.23. and in the destruction of the first borne. chap. 12.23. Yet by the same analogy, it is to be understood, that the Israelites were also freed from ●he rest of the plagues. Secondly, mention is first made of this privilege in the fourth plague, when the Sorcerers were hindered from working, for this cause, that whereas before they tried their skill in their counterfeit signs in the land of Goshen (for in all Egypt the plagues overspread) and from thence it is like that they had the water which they turned into blood) now it is insinuated, that they had no longer power to do any such thing, no not in the land of Goshen, as they had before. Thirdly, not only the persons of the people of Israel were free, as Exod. 12.23. from the death of the first borne, but even their cattle, chap. 9.7. and their ground, the land of Goshen where they dwelled, chap. 8.22. 2. Another sort is likely also to have been exempted from these plagues: namely such strangers as sojourned of other nations in Egypt: for the story runneth upon the Egyptians, that they were plagued▪ because they only were guilty of the wrong done to the Lords people: the other that were not accessary, might either withdraw themselves out of Egypt, seeing the hand of God so heavy upon them, or they might through the mercy of God be spared. 3. Whereas these plagues did most of all light upon Pharaoh▪ and next upon the Ministers and Officers of his Kingdom, as the chief authors of the affliction of the Israelites, and then generally upon all the common sort of people, who executed the King's cruel edict for the drowning of the Hebrews children, Exod. 2.23. yet we are to think, that although in other general plagues, which came upon Israel, many righteous persons did suffer in the calamity of the City, as in the destruction of Jerusalem, and the Babylonian captivity▪ yet that in these universal plagues they that feared God of the Egyptians were spared: as is expressly mentioned in the seventh plague, that they which feared the word of the Lord among the servants of Pharaoh, were delivered from it, chap. 9.20. that hereby it might appear, that the Egyptians were punished for their cruelty towards the Lord's people. Perer. QUEST. XXXIII. Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues. BUt it is more doubted of the Egyptians, which dwelled among the Israelites in the land of Goshen, for they were mingled together, as is evident chap 3.22. whether they were freed from these general plagues. 1. Thostatus thinketh tha● they also tasted of all the plagues, as well as the rest of Egypt, because their hatred was no less towards the Lord's people. But in some plagues, as in the fourth of the swarms, and in the seventh of the hail, it is affirmed that there were none in the land of Goshen: If the Country were freed, than the inhabitans also: and though these Egyptians that cohabited were haters of them also, yet the Lord might spare them for his people's sake: because some plagues should also have touched the Israelites, if they had fallen upon their neighbours, as the hail and lightning. 2. Augustine thinketh, that the Egyptians inhabiting Goshen, were free from all the plagues, but the last upon the first borne, because this was upon their persons, the other upon the ground itself, wherein Goshen was privileged, quaest. 44. in Exod. But this is not like neither: for in the fifth plague only the cattle and beasts of Israel are preserved from the murrane, chap. 9.4. the beasts of the Egyptians, though dwelling among Israel, cannot be said to be the cattle of Israel. 3 Wherefore this distinction and difference must be made, that all those plagues which might be inflicted upon the persons, or substance of the Egyptians, without any damage or annoyance to the Israelites, among whom they dwelled, did as well fall upon them, as other Egyptians: as such plagues as their persons were smitten with, as the sixth of botches and sores, and the tenth of the first borne: as also which fell upon their cattle, as the fifth plague, likewise the ninth plague of darkness come upon the Egyptians also, who, as it is observed, Wisdom 18.1. did hear the Israelites, but saw them not: even the Egyptians, which were neighbours to the Israelites, felt of that plague also: But from the other plagues, which were an annoyance to the ground itself, and to all the inhabitans, even the Egyptians also were freed, that cohabited with them: as from the plague of waters turned into blood: for herein the Egyptians there dwelling could not be punished, but the harm would likewise redound to the Israelites; such were the plagues of the frogs, lice, swarms, hail, grasshoppers, which were noisome to all the inhabitants where they fell: and in some of these plagues it is expressed directly, that the land of Goshen was free, as chap. 8.22. in the 4. plague of the swarms, and in the 7. of the hail, chap. 9.26. QUEST. XXXIV. Of the diversity in the manner of the plagues. THe last of these general considerations is, both of the diverse manner of inflicting these plagues, and of Pharaohs diverse behaviour, that is, for the diversity of the plagues: some of them were sent upon their persons, as the 6.9. and 10. some upon their cattle, as the fifth, some upon their fruits, as the seventh, some upon the water and the earth, as the rest: some continued seven days, as the first, some three, as the ninth, most of them but one, as is showed before, Quest. 29. Some of them are sent without any warning given before, as the third plague, chap. 8.16. and the sixth, chap. 9.8. and the ninth, chap. 10.20. Some plagues are expressly mentioned to have been removed by the prayer of Moses: as the second of frogs, chap. 8.9. the fourth of swarms, chap. 8.30. the seventh of hail and lightning, chap. 9.33. the eight of the grasshoppers, chap. 10.19. the other plagues have no such note. But it is like that when a new plague came the former ceased. QUEST. XXXV. Of Pharaohs diverse and variable behaviour. 2. AS touching Pharaohs behaviour, it was very variable and diverse: at the first coming of Moses, he was at defiance with God, and said he knew him not, chap. 5. At the first, the third, the fifth, and sixth plague he was nothing at all mollified, but his heart was hardened still: in the second, the fourth, the seventh, the eight and ninth he somewhat yielded, and made some semblance of repentance: yet all was but in hypocrisy. So in dismissing the people of Israel he was of diverse minds: first he would give them leave only to sacrifice in the land of Egypt, chap. 8.25. than he would grant them to go into the wilderness to sacrifice there, but they must not go far away, chap. 8.28. afterward he would let the men only go, neither the women, nor children, chap. 10. ver. 10.11. than he giveth leave for the children to go also, but their sheep and cattle should stay behind, chap. 10.24. at the last he is content they shall all go with all they had, chap. 12. Perer. QUEST. XXXVI. Why the Lord sent diverse plagues upon Pharaoh not destroying him at once. NOw it pleased God, whereas he could have destroyed Pharaoh and all the Egyptians at once, yet to multiply his plagues, for these causes, 1. That God's mercy might appear in giving unto them time of repentance, and not consuming them together. 2. And by this variety of plagues and judgements the omnipotent power of God is set forth. 3. This also addeth to the affliction and misery of the Egyptians, that were not cut off at one blow, but by this diversity of plagues, their punishment was made so much the more grievous. 4 Hereby also Pharaohs obstinacy and hardness of heart is made manifest, that could by no means relent notwithstanding so many plagues. Of the first particular plague, of turning the waters into blood. QUEST. XXXVII. Why Aaron is sometime the minister of the plagues and not Moses. Vers. 20. HE lift up the rod. That is, Aaron. 1. Not as the Hebrews, because it was not meet that Moses, who was saved out of the waters should bring a plague upon the waters: for Aaron also was the minister of the other plagues 2. Neither was it for ●his (as Ferus) that Moses should not be thought to do it also by sorcery: for they might have had the like suspicion of Aaron. 3. But this was God● institution and appointment that Moses should speak to Aaron in the name of God: and Aaron should be his Prophet, chap 7.1 both to speak unto Pharaoh and to show the signs: which both belonged unto Prophets. And therefore whereas vers. 19 Moses is bid to take the rod, it was to deliver unto Aaron: jun. 4. Beside also this might be some reason thereof: Aaron was minister of the plagues, and of judgement, Moses of mercy: for he specially prayed unto God to remove the plagues, as chap. 8.12. and 30. chap. 9.33. QUEST. XXXVIII. Why the first plague beginneth in the water. HE smote the water. The first plague beginneth in the water. 1. Philo thinketh because the Egyptians held the water to be the beginning of all things, therefore the Lord causeth his plagues to begin there. 2. Rather, because they put their confidence in Nilus, and gave divine honour unto it, and superstitiously adored the Crocodile therein, therefore the Lord doth punish them there, where their confidence and supposed strength was: Perer. 3. As also because water is one of the most necessary things, that belongeth to man's life, and specially Nilus in Egypt, whereby their grounds were watered, the plagues begin there, to show the power and severity of God: Simler. 4. As also this plague hath some correspondency with their sin of cruelty: 1. As they sinned in the water by the murdering of the innocents, so are they punished by water. 2. Because they caused the infants to dye in the water, the fish also dye there. 3. As they abhorred the Israelites, so the waters become horrible and loathsome. 4. As they shed the blood of Innocents', so they are constrained to drink blood. Ferus. Unto this story doth the Evangelist allude in the Revelation, where the third Angel poureth out his vial, and crieth: For they shed the blood of thy servants the Prophets, and therefore hast thou given them blood to drink, chap. 16.6. 5. This turning of the waters into blood did also portend the destruction of the Egyptians, which last of all was fulfilled, but first of all threatened, Fer. QUEST. XXXIX. The greatness of this first plague. THe greatness of this plague appeareth: 1. Because it was general over all Egypt, only the land of Goshen excepted, where the water was not changed, as josephus thinketh: this is more than Satan can do, for he is but in one place at once, and only worketh where he is present, but here the power of God changeth all the water of Egypt at once, whereas Aaron stretched out his hand but over one place. Fer●●. 2. Philo maketh this corruption of the waters more general: he thinketh that all Nilus was turned into blood, even from the first head and spring thereof: but that is not likely, for Nilus springeth from certain Mountains in Aethiopia, and runneth a great way thorough the Aethiopians land: then by this means Aethiopia should have been plagued as well as Egypt, whereas the Scripture only maketh mention of the land of Egypt to be thus plagued. 3. Beside, not only the river but all lakes and ponds and vessels, where they used ●o gather the water of Nilus to refine and cleanse it, and to make it more potable were corrupted. Sim. 4. The waters were changed into very blood, such as cometh out of the body, insomuch that many died of thirst: Philo. And they that drank of it were exceedingly pained: josephus. 5. Yea, because not blood, but water is the element of fish, they also are choked, and by them the water was more putrified, which judgement was so much the greater, because the Egyptians do most feed of fish. Simler. 5. And this maketh the miracle more strange: that the water of Nilus running clear along thorough a great part of Aethiopia, when it came to the coasts of Egypt, it there changed, both his colour and substance, being turned into blood. Perer. QUEST. XL. Whence the Sorcerers had the water which they also turned into blood. Vers. 23. ANd the Enchanters of Egypt did likewise. Whence the Magicians of Egypt should have this water which they turned into blood, all the waters of Egypt being converted, and altered already, much question there is, and great diversity of opinion. 1. Yet do I not think with Theodoret▪ that they had these waters out of the sea, which was not far off: for that was no potable water, apt for drink, and those kinds of waters Moses changed not: they are said to do the like, therefore in the same kind of water. 2. Neither yet is it like, as some Hebrews think, as Lyranus saith, that beside the rivers and lakes, which were changed, there were certain fountains of water beside, from whence they might fetch their water: for this is contrary to the text, which includeth all pools of water: vers. 9 3. Some admit here a synecdoche, that all is taken for the most part: and that we need not understand, that all the waters in general were converted. Borrh. But the general speeches of Scripture are not so to be restrained, where no cause is. 4 Cajetanus thus resolveth, that all the waters were not changed at once, but first the rivers, than the lakes and pools, and standing waters, and last of all the waters kept in vessels of stone, and of wood: vessels of mettle are excepted: But what should let, why by the power of God, to make the wonder greater, all the waters should not be changed at once? and by these kinds of vessels named, all other are signified, unless it was the manner of the Egyptians to use none other vessels, than of stone or wood. 5. justinus Martyr, to whom consenteth Osiander, doth think that the Sorcerers had this water out of the pits, which they digged about the river: But it seemeth that these waters were changed also, by the general words, and that they laboured in vain: For if the Egyptians could so have helped themselves, they needed not to have we ●ried themselves, in assaying to drink of the waters of the river, as it is said, vers. 8. 6. Some think that the Sorcerers turned some of the water changed into blood, as it was before, and then turned it again into blood: but this is altogether unlike, that they had power to undo Moses work, or to destroy his miracle. 7. Ferus thinketh that it was but water in show, as the conversion of it into blood was but counterfeit likewise: but as the Sorcerers rods were very rods, though the conversion of them into serpents were but imaginary: so the water here, which they used, was true water, though their work were counterfeit. 8. Thostat. and Lyranus think that the Devil did minister unto them water brought from some other place, out of the land of Egypt: but in that the text saith they did the like, it must be understood of the waters of Egypt, wherein they did like unto Moses. 9 Augustine hath two solutions: the first, that the Sorcerers might stay seven days, till the waters returned to their first nature, and then they showed their cunning also. But it is not like that they stayed so long, for then their power should have seemed to be small, and Pharaohs heart was hardened, before the seven days were expired upon this practice of the Sorcerers. 10. His other solution is, that the Sorcerers took this water from the land of Goshen, where the Israelites dwelled, for there the water was not changed, as josephus well conjectureth: and this is most like: so also junius, Simler. But Pererius thinketh, that even the waters in the land of Goshen were also turned into blood, and that to the Egyptians they were noisome, to the Israelites they were pleasant and sweet as before. Contra. Seeing in other plagues the land of Goshen, and the Israelites were excepted, as in the fourth, fifth, seventh and ninth plague, it is not to be doubted, but that they were privileged in the rest: and seeing the substance of the water was changed, and became very blood, a second miracle must be admitted to make it sweet, and pleasant to the Israelites: beside this would have extenuated the miracle, that it had been but a deceit, if the one could drink of it, and not the other. Wherefore it is most like, that the waters which the Israelites used, were not become blood, but that they had an exemption both from this, and from the other plagues. QUEST. XLI. What shift the Egyptians made for water during the continuance of the first plague. Vers. 25. ANd seven days were fulfilled. What shift then did the Egyptians make all this while for drink? 1. Eusebius C●s●riensis thinketh, that this plague of bloody waters lasted but one day, and the space of seven days is set between the first and the second miracle: but if this had been so, the Egyptians, if they had wanted water but one day, should not so greatly have been distressed, neither needed they to have toiled themselves in digging of wells. 2. justinus Martyr respon. ad quaest. Orth. 26. thinketh, that the Egyptians drank of the water of the pits which they digged: but it is more like that they digged in vain for water, as Ferus judgeth: for neither could the plague sent of God, by humane wit or labour be prevented, & if the Egyptians could thus have helped themselves, their distress & necessity had not been so great. 3. Thostatus thinketh that they found water in the pits which they digged, not altogether pure, neither yet wholly bloody, but yet by the veins and pipes of the earth somewhat refined from the thick bloody grossness, as we see that salt sea water is strained and cleansed by putting the same into certain vessels: and with this water the Egyptians (necessity so compelling them) contented themselves. Contra. There is not the like reason of natural things and supernatural: this turning of water into blood being supernatural, how is it like, that it could by natural means be qualified? 4. Therefore I think rather, that the Egyptians were driven to drink of the water of the river, they had no other shift, and therefore it is said, vers. 18. That they should be weary, or labour (as the word signifieth) to drink of the river, which they needed not to have done, if there had been any other shift. And as Philo writeth, it is like that many in the space of these seven days, some died of thirst, some were poisoned by the stinking waters, so that they lay dead on heaps, and the living scarce sufficed to bury them. QUEST. XLII. Whether the rain that fell was turned into blood, as the Latin translator readeth. BUt whereas Psalm 78.44. the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin translator following them, Psal. 7●. 4●▪ interpreteth imbres, that he turned their rain or showers into blood; Augustine here moveth a question how this should be, (Moses making no mention of rain water) and resolveth, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well waters that flow from below, as that fall from above, and so Ianseni●● deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to flow together: but this doubt will easily be removed, if we consult with the original, where the word is nozli●●, which signifieth floods and rivers, of Nazal to flow; so Vatablus translateth, ●ivos; Paguin. and Montan. fluenta: for it is notoriously known, that in Egypt falleth no rain, as Philo testifieth, lib. 3. de vita Mosis, and Pliny lib. 6. Mela. lib. 3. cap. 9 and so much the Scripture insinuateth, Deut. 11.11. where Moses showeth a difference between the land of Canaan and Egypt, where they watered their fields with their feet, as a garden, that is, they conveyed the waters of Nilus by trenches and furrows to their fields, which overflowing their grounds serveth in steed of rain: and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST. XLIII. Whether the Sorcerers did turn the waters into true blood. NOw whether the Sorcerers brought forth true blood, as Moses did, though it need be no question, as is before showed, Quest. 21. yet there are diverse opinions about it: 1. Augustine thinketh that the Sorcerers, by the Devils help, did change the water into very natural blood, lib. 83. qu●st 79. But that cannot be, for the Devils have no power to change or transform one substance into another immediately, without natural means: and seeing true blood is not engendered but in the body, and that not immediately, but by certain degrees and preparations, Satan could not in truth do any such thing. 2. Pererius thinketh, that this blood was cunninly conveyed by the Devils help from some other place, and not made out of the water. But this is not likely, for it was no small quantity of blood, which seemed to be changed by the Sorcerers: out of how many bodies could the Devil draw and suck so much blood? and if the blood were brought, what came of the water that must be conveyed away also? Beside the text saith, that the enchanters did likewise: then as Moses turned water into blood, they must, to make their work like, turn water also into blood, or seem to do it. 3. Wherefore I subscribe rather to justinus: Sanguinem à Magis exhibitum, non fuisse verum, sed fallacem & praestigiosum: That the blood brought forth by the Magicians, was not true blood, but deceitful and counterfeit: quaest. Orthod. 26. Ferus reason is, because naturas mutare solius Dei est: it only belongeth unto God to change natures. Osiander saith, Videntur ad breve tempu● conversae: The waters seemed to be changed by the Sorcerers, but for a short time: but Moses miracle continued seven days, which showeth that it was a true miracle. So Ambrose concludeth, in●. cap. ad Rom. Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam, sicut finxerunt jannes' & jambres: If any by his cunning and deep deceit can feign another creature for a time, as jannes' and jambres did, etc. QUEST. XLIV. How this first plague was stayed. HOw this plague ceased is not expressed. 1. Philo thinketh, that at the supplication of the Egyptians made to Moses, and his prayer unto God, the waters returned to their first nature. But if it had been so, it is not unlike but that Moses could have expressed so much, as he doth in the other plagues, that were stayed by that means. 2. josephus writeth, that Pharaoh seeing the miserable state of the Egyptians, did give leave to the Israelites to depart, and so the plague ceased, but presently after he repented him; but the Scripture seemeth to be contrary, for Pharaohs heart was hardened at the first, and not mollified at all, neither did this plague enter into his heart, vers. 23. 3. Therefore it is most like that this plague contined until the beginning of the second, which is the end of the first, and so it ceased neither at the entreaty of Pharaoh, or the Egyptians, or by the prayer of Moses, but by the will of God. Thostat. Perer. QUEST. XLV. Of the application and use of this first plague. FOr the mystical application of this plague: 1. Augustine comparing the ten plagues of Egypt, and the ten Commandments together, doth refer the first plague to the first Commandment, applying it thus: The water out of the which cometh the generation of many things, signifieth God the beginning of all: the turning of this water into blood, is the corrupting of the divine worship by humane and carnal inventions of flesh and blood. 2. But I prefer rather Ferus applications; the one prophetical, that this plague did portend, the bloody end and destruction of Pharaoh and the Egyptians; the other moral: that wherein a man sinneth, thereby in the justice of God is he punished: as Adonibezek by the cutting off his fingers and toes, as he had served others; Absalon by his hair which he was proud of: so the Egyptians are punished in the water, wherein they had destroyed so many innocent babes. Pererius. 4. Places of doctrine. 1. Doct. Of the institution of the princely and priestly calling. Vers. 1. I Have made thee Pharaohs God, and Aaron thy brother shall be thy Prophet. Here we have the institution of two most necessary callings among the people of God, the princely power in Moses, whose commission was to give edicts and laws; and the Ecclesiastical in Aaron, to whom it appertained to interpret and expound the Law, as the Prophet saith, Ask the Priest concerning the law. Borrh. 2. Doct. Of the hardening of the heart, how it is said to proceed from God. Vers. 3. I Will harden Pharaohs heart. Man's heart is hardened two ways, either by itself internally, or by some external accident that moveth the inward cause or the instruments thereof: the external agents, are either efficients, and so the Devil as an efficient and working cause moveth the heart of man unto evil, being corrupt of itself: or they are only disposing and ordering: so the Lord is said to harden the heart: which he doth three ways: 1. By leaving the will of man, being destitute of good, to it evil nature and disposition. 2. By some occasion given by the Lord, which in itself is good, the heart of the wicked becometh more obstinate, as by the Lord's commandment by Moses Pharaoh was more hardened: so the Apostle showeth that some take occasion by the law, which is good, to be more evil, Rom. 7. like as tender and weak eyes, by the brightness of the Sun, do dazzle the more and become blinder. 3. The Lord seeing the will of obstinate men to be thus hardened and bend upon evil, he in his justice also driveth them to that end, whither of themselves they run headlong: jun. Like as the primum mobile, in the heavens, the utmost sphere▪ carrieth all the other inferior orbs of the planets about, yet every one of them do keep their contrary course, by the which the eclipses of the Sun and Moon fall out: yet so as by the first overruling motion, they are whirled about and brought to their Eclipse, which is properly caused notwithstanding by their own particular motion: so there is an overruling power of God, that bringeth every thing to the end appointed: yet the defects and eclipses of our will do proceed of our own corrupt nature. See more of this point how the Lord is said to harden the heart, chap. 4. quest. 19 3. Doct. That no man sinneth of absolute necessity. Vers. 22. HE did not hearken unto them as the Lord had said. It was necessary that Pharaoh should not hearken unto Moses, because the Lord had foretold so much, who cannot be deceived. But Pharaoh was not forced or compelled thereunto: there is then an absolute or violent necessity, which forceth and compelleth; there is a conditional and hypothetical necessity, when a thing is said to be necessary another thing presupposed: so Pharaohs disobedience and obstinacy was the second way necessary, upon the presupposal of God's prescience; but the first way it was not necessary; the first necessity is coactive, but the second is voluntary, the other neither justifieth a man if he do well being forced, no● condemneth him if he do evil: but the second hath place in both: both the righteous have praise, whose obedience in respect of God's ordinance is necessary and infallible, and the wicked are justly condemned, who sin willingly, though God's prescience considered in some sort also necessarily. Borrh. 5. Places of controversy and confutation. 1. Confut. Against those that impugn the deity of Christ. Vers. 1. I Have made thee Pharaohs God. Hence certain Heretics, as Nestorius, that did separate the humanity of Christ from his divine nature, would confirm their heresy that the man Christ was God, no otherwise than Moses is called God, as Eliphandus a Bishop of Spain, who held, that the man Christ was only the Son of God by adoption. Contra. 1. The name of God in Scripture is given unto men, as Psal. 80. I said ye are Gods; but that title is given them in respect of their office, but it agreeth unto Christ by nature: for here the Lord is said to have appointed Moses God, not to have begotten him: as Hilary well noteth: neither is he simply called God, as Christ is, but with an addition, Pharaohs God. 2. Not only the name of Elohim, God, is given unto Christ, but jehovah, which is a name not communicable unto any creature, but peculiar unto God: and if Christ were no otherwise God, than Moses was, it were Idolatry to worship him. Simler. 3. Hilary also showeth that Christ is said to be five ways very God, which agree unto none, but him: 1. in name, he is simply called God, as john 1. The word was God, and 1. Epist. joh. 5.20. speaking of Jesus Christ, he saith, the same is very God. 2. By his nativity and generation, and so he is called the Son of God. 3. By nature he is one with God: I and the father are one. 4. In power, all power is given me in heaven and in earth. Matth. 20. 5. By his own profession, he professed himself to be the Son of God, and therefore the Jews went about to kill him, because he said that God was his Father, john 5.18. Hilar. lib. 7. de trinitat. 2. Confut. Against transubstantiation. Vers. 13. Aarons' rod devoured their rods. The Papists would establish their transubstantiation by this place, for as Aaron's rod, being turned into a serpent, is still called a rod: not because it was so now, but for that it had been so: so the bread in the Eucharist after it is converted into the body of Christ is called bread still, because it was so before. Contra. 1. If they could show Scripture to warrant the conversion of the bread into Christ's body, as here is an evident text for the turning of the rod into a serpent, they should say somewhat, but until they can do that, their error can have no colour from hence. 2. Beside Aaron's rod is so called, not only because it had been a rod before, but it was to return to be a rod again: but they will not have the body of Christ return again to be bread. Simler. In the questions before handled, the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead: one question of purpose there handled by Pererius, touching the apparition of Samuel raised by the Pythonisse, 1. Sam. 28. I of purpose there omitted, reserving it for this place of confutation. 3. Confut. That Samuel himself appeared not to Saul, but the Devil in his likeness. 1. THe most of that side are of opinion, that it was the very soul of Samuel, not raised up by the witch's enchantments, but God interposing himself, did prevent her superstitious invocations, and sent Samuel to declare his judgements to Saul. sic Thostatus, Cajetanus, Pererius: and their reasons are these: First, because the Scripture saith, it was Samuel. 2. He saith, as the Lord spoke by my hand, vers 17. which was true of Samuel, not of the Devil in the likeness of Samuel. 3. He foretelleth what should happen unto Saul the next day: which the Devil could not do. 4. In Ecclesiasticus it is written, that Samuel, after his sleep told of the King's death, chap▪ 46.20. Ferer. Contr. 1. The Scripture speaketh according as the thing appeared, not as it was, as Pharaoh in his dream is said to have seen kine come out of the river, Gen. 4.1, 2. which were but representations of kine. 2. As the Devil took upon him samuel's person, so he also counterfeiteth his speech: it was not true out of the Devil's mouth, no more was it true Samuel; such counterfeit speech became a counterfeit Samuel. 3. The Devil might either by certain conjectures, perceiving in what distress Saul was, and that God had forsaken him, guess what the success of the battle should be: or rather God herein might force him to speak the truth, as did the false Prophet Balaam: Borrh. 4. The authority of the book of Ecclesiasticus doth not press us, and Augustine doubteth also thereof, affirming that it was not in Canone Hebraeorum: The Hebrews received it not into the Canon of Scripture, lib. de cura pro mortuis, chap. 18. 5. Neither is there the like reason of Gods preventing the witch's enchantments and Balaams' divinations: for that God did to his further glory, to show his power, in making the false Prophet to be an instrument of the truth: but this had been contrary to Gods own law, who forbiddeth that any should ask counsel of the dead, Deut. 18. Borrh. 2. Some do go further, and think, that the Devil might have power also to bring up samuel's body: as Satan transported Christ's body to the top of the pinnacle. Contra. 1. There is not the like reason between the transporting of the bodies of▪ the living and of the dead, which are asleep and at rest. 2. Satan had no power over Christ's body, but he yielded himself to Satan's temptation, that he might overcome him in his own weapon: and this was permitted unto Satan to do for the glory of God, the comfort of his members, the confusion and victory over Satan: but if Satan should be suffered to take up the bodies of the Saints, neither God should receive honour by it, nor the Church profit; and beside Satan thereby would strengthen his Kingdom of darkness. Borrh. 3. Wherefore the sounder judgement is, that it was not the spirit of Samuel, but of Satan, that appeared to Saul: who can transform himself into an Angel of light, much more take upon him the shape of a Prophet. Out reasons are these. 1. Tertullian saith, Absit ut animam cujusquam sancti à daemone extractam credamus: Far be it from us to think, that the soul of any holy man can be brought out by witchery, lib. de anima: Pererius answereth that the Witch called not up Samuel, but it was Gods work to send him, preventing the Witches enchantments. Contra. But this is not to be admitted; because the Scripture calleth it an abomination to the Lord, to ask of the dead, Deut. 18.12. the Lord would not be accessary to any thing which is an abomination before him. 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship, as the counterfeit Samuel doth: so reasoneth Augustine. Pererius answereth, that this was not such adoration as is due unto God, but that reverence which may be yielded to Angels and Saints. Contra. There are but two kinds of adoration, a civil and religious: the religious veneration is only due unto God, and therefore refused by the Angel, Revel. 22. the civil this was not, as appear by Saul's submiss behaviour, and superstitious devotion. 3. This Samuel saith, Why hast thou disquieted me? But samuel's soul being at rest in Abraham's bosom, was out of the Devils reach, he could not disquiet it. Pererius answereth that Saul did disquiet it, occasionaliter, by giving the occasion, not efficaciter, as being the efficient cause thereof. Contra. But if Samuel spoke these words, than he was in truth disquieted: the question is by whom, if not by the Devil's means, occasioned by Saul, than by God; but I think, it will not be confessed that God disquieteth the souls of his Saints being at rest. 4. If the Lord vouchsafed not to answer Saul, when he lawfully sought unto him, neither by his Priests, nor his Prophets, how is it like that the Lord should answer by his Prophet, and when he useth unlawful means? Pererius answereth, that God did not vouchsafe to answer him by any such means, that he might know that God had forsaken him: but now not seeking unto God, but unto a Witch, God doth send him a sorrowful message, by that Prophet whom he would not hearken unto while he lived. Contra. Yet is not the objection removed, that God should rather answer Saul using unlawful means, than when he used lawful: first, if the not answering before, showed that God had left him, than the answering now by a Prophet of Gods sending, argueth that he was not altogether forgotten. If it be said that Saul knew him not to be sent of God, but raised by a Witch: than it will follow that this Samuel kept him in that error without reproof, which the good Prophet would not have omitted. Again, if the heavy answer and message of evil tidings, was a sign that God neglected him, why then did not the Lord vouchsafe to answer him before at all? God would answer him neither good nor evil. Thirdly, this Prophet being dead, could bring him no worse tidings now, than he did when he lived, that his Kingdom was rend from him and given to another. 5. Some add this as a fifth argument, that Samuel would not have said, To morrow thou shalt be with me, that is, in the state of happiness, seeing he knew that the Lord had cast him off. Pererius thinketh that he did mean, he should descend in general to hell, as all before Christ's coming did, though not to that region and place of hell, Limbus Patrum, where the Fathers were. Contra. But first Pererius must show us out of Scripture, that there be diverse hells. In the parable of the rich glutton, there are but two places mentioned after this life; Abraham's bosom a place of rest, whither the Angels carried the soul of Lazarus; and a place of torment, where the rich man was. That Abraham's bosom was no part of hell, beside Augustine's opinion, who cannot think, ta●tae felicitatis s●●um membrum inferorum, etc. that a place of s●ch great happiness was a member or part of hell: the text itself evidently showeth as much, because it was a place of comfort and joy, and of great distance from hell, and the Angels of light did minister there, who remain not in the kingdom of darkness. And again, that the patriarchs and Prophets before Christ, were in heaven, our Saviour testifieth: Many shall come from the East and West, and sit down with Abraham, Isaac and jacob in the Kingdom of heaven▪ Matth. 8.11. Abraham, Isaac and jacob then were now in the Kingdom of heaven, and yet Christ in their opinion had not then harrowed hell, nor yet emptied Limbus Patrum. Some do expound these words, thou shalt be with me, generally of the state of the dead. jun. But, beside the opinion of some Hebrews, that do take these words to be spoken of S●uls particular state, that he should be in some place of rest where Samuel was, and hereupon they infer, that Saul died penitently; (where we receive their interpretation, but refuse their collection, as being builded upon a false ground, the testimony of a lying spirit) this place is like to that, where David saith of his infant departed, I shall go to him, 2. Sam. 12.23. which words do not only signify a general kind of departure, but a resolution in David, that it was well with his child. Like also unto this is that phrase, Gen. 25. that Abraham was gathered to his people; and in the same chapter, that Ishmael was gathered to his people: which seemeth to insinuate, that each went unto his people, and that Abraham was associate unto the just and righteous departed. See more hereof, Quest. 15. upon Genes. 25. And hereunto the Apostle seemeth to allude, when he saith, Hebr. 12.23. Ye are come, etc. to the congregation of the first borne, etc. to the spirits of just and perfect men, showing the society and communion which we have with the people of God gone out of the world. 6. Places of Moral use. 1. Mor. They that humble themselves shall be exalted. I Have made thee Pharaohs God. Moses who before so abased himself, that he by all means would have declined his calling, excusing him by his insufficiency; now the Lord doth exalt him, making him superior to Kings: he should be as a God to Pharaoh; not whom Pharaoh should worship, but whom he should fear and stand in awe of; he should be as a God to bring plagues and judgements upon him, and his land, and to remove the same again. Thus is that saying of our Saviour fulfilled: He that humbleth himself shall be exalted. 2. Mor. God's commandments are simply without any exception to be obeyed. Vers. 6. SO Moses and Aaron did, as the Lord commanded▪ so did they. This repartition is not needless, but showeth that they most exactly performed all given them in charge: the commandments of God must be obeyed without all exception or limitation. An Emperor of Rome commanded a workman from the navy, of two masts of a ship to bring the greater to make a battle ram, and he brought the less, which he thought meetest for that work: whereupon the Emperor commanded him to be beaten, for disobeying him, saying that the Majesty of the Emperor would soon decay, if men might obey as they list; much more are Gods precepts (which are most just and wise, and to them can nothing be added) to be simply obeyed: As David saith, Thou hast commanded to keep thy precepts diligently, Psal. 119.4. Simler. 3. Mor. There is no fleeing from God. Vers. 22. PHaraoh returned and went to his house, But even in his house also the judgement of God overtook him: there is no fleeing from God, as the Prophet saith, Though they d●g ●nto hell, thence shall mine hand take them, though they climb up to heaven, thence will I bring them down, Amos 9 ●. Ferus. CHAP. VIII. 1. The Argument and Method. IN this Chapter three other plagues are described: the second of the frogs, to vers. 1●. the third of the louse, to vers. 20. the fourth of the swarms of noisome creatures, to vers. 36. and accordingly this Chapter consisteth of three parts. The first containeth, 1. the denunciation of the plague, and the manner thereof, both what the plague shall be, of frogs, vers. 2. whence they shall come, out of the river; the place, they shall spread over all Egypt; the manner, and scrall even into their bedchambers, to vers. 4. 2. Then followeth the execution, vers. 5.6. 3. The events are three, the like practice of the Sorcerers, vers. 7. the removing of the plague at Moses prayer, being importuned by Pharaoh, to vers. 15. and the hardening of Pharaohs heart, vers. 16. In the second part, showing the third plague, is set down first the commandment of God to Moses, vers. 16. Secondly, the execution, vers. 17. Thirdly, the event, the confession of the Sorcerers acknowledging God's power, vers. 20. In the third part, containing the fourth plague, there is first the denouncing of the plague to Pharaoh: wherein is set forth Moses request to Pharaoh for the people of Israel, vers. 20. then a description of the plague upon his refusal, vers. 21. with a reservation and exemption of the land where the Israelites were, vers. 22▪ 23. Secondly, the execution followeth, vers. 24. Thirdly, than the events, which are three: first, Pharaoh relenteth to let Israel go, with certain reservations, to vers. 28. Secondly, the plague is taken away at Moses prayer, to vers. 32. Lastly Pharaohs heart is again hardened, vers. 32. 2. The diverse readings. Vers. 3. Into the house of thy servants and on thy people. B. G. cum caeter▪ and of thy people. B. G. cum caeter. S. But here the preposition is wanting: and into the house of thy people. I. that is the meaning, but the preposition joined to the word, beg●mmeca, approveth the first reading, as the next verse showeth, on thee, and on thy people. And into thy kneading troughs. I.C.G. better than, upon thy victuals in store. B.L. or, on thy paste. I.C.G. V. P. or dow. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. misharoth rather signifieth the vessel wherein the dow is kned, than the dough itself, as Exod. 12.34. there is another word joined with it, that signifieth dow, which they bound up in their kneding vessels, and carried it on their shoulders. Vers. 5. Stretch forth thine hand over the streams. B.G. C. cum caeter. better than, Against the streams, B. G. cum caeter. as Piscator: or, to work upon the streams. I. to work is added: the preposition ghal is in the end of the verse taken for over, or upon, cause the frogs to come upon the land of Egypt. Verse 9 Take to thee this honour over me. I. that is, I give thee this honour, to appoint the time, I. better than, glory herein because of me, B. V. or, glory upon me, A.P. that is, because I am at hand to pray for thee, and help thee: or, appoint thou me the time, S.L. G. for Phaar signifieth to glory or boast, and in hithpael to take unto one glory: so judg. 7.2. Vers. 13 Out of the courtyards: I. or courts, A.U.C. out of the villages. I.A.U. L.S.P.G. chatzer signifieth both a village, a town without walls, Levit. 25 31. and a court or court-yard, as 1. King. 7.4. here the latter rather: and so by degrees the frogs went away, first out of their houses, than out of their yards, and courts and enclosed grounds, and last of all out of their open fields and champion grounds. Vers. 21. Mingled swarms, I. V. A. not only of noisome flies, but of other venomous beasts, I.U.A. as Scorpions, Vipers. V. C all kinds of beasts. P. rather than swarms of flies. B.G.L. or dog flies. G. ghereb signifieth any mixture of diverse things: as Exod. 12.38. it is taken for a mixture of diverse sorts of people. Vers. 22. I will separate the land of Goshen. V.A.P.C. that is, except. I. better than, cause to be wonderful. I.U.A.P. B.G.L.G. Phalah with he signifieth to separate, so it is taken chap. 8.4. as may appear by the construction of the preposition been, between, but with aleph it signifieth to be wonderful. Vers. 23. I will make a deliverance, or redemption. G.U.A.P.C. I will set a sign of redemption between, etc. I. The sense of the words: sign is not in the original; better than, I will put a division between, etc. L.G.B. Phadah signifieth to redeem. Vers. 29. Let not Pharaoh mock any longer. I. deceive, lie, caeter. hatal signifieth both: the first is here more proper, because Pharaoh mocked, rather than lied for a lie proceedeth from an intention to deceive: But Pharaoh when he promised to let the people go seemeth so to have intended, but that his heart returned afterward to be hardened 3. The explanation of difficult questions. QUEST. I. What kind of frogs the second plague brought upon Egypt. Vers. 2. I Will smite all thy coasts with frogs. 1. The Hebrews take Zephardghim, which here signifieth frogs, for a certain kind of fish, that come out of Nilus, and devoured men: but here is no mention made, that these Zephardghim should devour or kill men, but only annoy them even in their houses, and pastries: they had heard of the Crocodile of Nilus, that useth to destroy men, and so framed their fable according to that report: Pelican. 2. Pliny writeth of two sorts of frogs, beside the common sort, that liveth in the waters; one is called Rubetae, because they keep among bushes and briers upon the land, which are the greatest among other, and venomous: strange virtues are given to this kind, that being brought into an assembly of people, there followeth a general silence; the bone thereof being cast into seething water cooleth it presently; it allayeth the rage of dogs, Plin. lib. 32.5. The other sort is called Calamitae, because it keepeth among the flags and reeds, it is little and green, and crieth not: if an ox chance to eat it he swelleth presently: the flesh thereof applied to the eyes, doth dear them and easeth the pain. It seemeth this plague consisted most of the common sort of frogs, because they came out of the waters: yet there might be a mixture also of the other sorts, especially of the Rubetae, to make the plague more grievous 3. And in this plague, this was strange and extraordinary, that the frogs left the waters, their proper element, and scralled upon the land, and entered their houses. Simler. QUEST. II. Of the greatness of this plague frogs. COncerning the greatness of this plague: 1. Philo noteth that those frogs filled the high ways, and their houses, yea crept into their Temples, and did climb up into their upper chambers, so that they were at their wit's end. 2. Ios●phus s●ith, that beside the annoyance which they brought upon the land, leaping upon their meat and drink, that the waters were corrupted by them▪ so that it stanke of them, and was putrified and full of corruption: Some Hebrews write also that they crept into their mouths when they were asleep, and entered ●nto their bowels. 3. Thus the Egyptians by this plague were cumbered, and punished, in all their senses; in their sight with the number and ugliness of them; in their hearing, with their croaking; in their taste, by corrupting their victuals; in their smell, with the stinch of them; in their feeling, with their ●iting and venom: Pererius. 4. This plague was suitable to their sin: for as they regarded not the pitiful and mournful cries of the infants which they cast into the water, so now are they vexed with the crying and croaking of frogs. Infants, as Theodoret noteth, are herein resembled to crawling frogs, because they do so creep upon their hands and feet, before they are strong to go: Plin. lib. 8. c. 29. Oros●us lib. 3. cap. ult. Perer. 5. We read that in time past, whole Cities have been dispeopled by frogs, that invaded them without any miraculous work: Pliny out of Varro reporteth of a City in France, where the people were driven away by frogs: Paulus Oro●●us writeth that the Abderites were chased out of their Country by frogs, and craved of Cass●nder King of Macedonia, some other place of habitation. Perer. So the Artoriitae of India, and the people inhabiting about Paeonia, and Dardania, were invaded of frogs: Egypt also out of the slime thereof, is apt to engender frogs, as josephus writeth, and for this cause the bird Ibis is honoured among them, because that kind destroyeth the frogs. But there is a great difference between this miraculous work, and the other: first in respect of the infinite number of them, and their general overspreading: secondly, those frogs were engendered not all at once, but by little and little; here as soon as Aaron had stretched out his hand, this great army of frogs was raised: thirdly, they all are suddenly destroyed and gathered in heaps: the other as they came not all at once, so neither do they go away all together. Simler. QUEST. III. From whence this great abundance of frogs came. THis abundance of frogs: 1. Came neither out of the slime, as josephus thinketh, into the which he saith they were resolved again. 2. Neither yet altogether out of the waters: for though Egypt is full of pools of water and lakes, yet they sufficed not to fill all Egypt with frogs. 3. Therefore they were brought forth by the power of God: neither did the frogs of any natural instinct, leave the waters to creep upon the land: but like as God by the ministry of his Angels, brought all the creatures to Adam, to receive their names, and afterward unto Noah in the Ark: so were these frogs brought together and sent upon the land. Perer. QUEST. IV. In what place and how the Sorcerers brought forth frogs. Vers. 7. THe Sorcerers did likewise. 1. They brought not forth true frogs, but counterfeit as before, in the first plague; but the frogs that Aaron caused were frogs indeed, for afterward they were gathered into heaps, and the land stanke of them, that it might appear to be a true miracle. Pelican. 2. These Sorcerers though in show they could bring forth frogs, yet they could not remove the plague of frogs, which was sent upon the land. Osiander, 3. The place where the Sorcerers showed their skill, was in the land of Goshen, which was exempted both from these and the other plagues: for the Lord threateneth only to bring the frogs upon Pharaoh and his people, vers. 3. jun. Simler. QUEST. V. Why Pharaoh calleth now for Moses and not before. Vers. 8. THen Pharaoh called for Moses, etc. Pharaoh called not for Moses to pray for him to remove the first plague, though both Philo and josephus so affirm: there being no such thing expressed before, it is hard for any man to imagine that which there is no warrant for. 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses, and not before, because this was a more grievous and intolerable plague, which is extended upon Pharaoh and his house: none are exempted from it: in the other plague they might make some shift to help themselves, as the richer sort with wine, the poorer with the juice of herbs and such like; but against this plague there is no remedy. Perer. 3. But it seemeth that Pharaoh had a double meaning, he would have the frogs removed first, that afterward he might call back his promise for dismissing of the people. Simler. QUEST. VI Why Moses saith to Pharaoh, take this honour to thee. Vers. 9 TAke this honour over me when I shall pray. 1. Some refer these words to the event: that when the frogs were removed, Pharaoh should have good cause to boast of Moses, and to rejoice that he was so near at hand to help him: Vatab. 2. Some understand Moses to speak by way of comparison, that he had now no cause to boast of his Sorcerers that could not help, but in Moses. Simler. 3. But the meaning seemeth rather to be this, that Moses doth yield unto Pharaoh this honour, to appoint a time when the frogs should be taken away, that God might receive greater honour thereby. jun. QUEST. VII. Whether Moses tempted God in prescribing the time of removing the plagues. AT what time I shall pray for thee. 1. Moses doth not tempt God in appointing a time for this work, as the Bethulians did, judith chap. 7. that limited to themselves the space of five days, to expect help from God: for they speak doubtfully, but Moses confidently: Simler. 2. Neither herein did Moses presume, but he was assured of God's assistance, not being so much confirmed by the success of the miracles hitherto, as building upon God's promise, who had made him a God unto Pharaoh, both to bind and lose, to do and undo Simler. Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time, lest he might have been thought to have wrought by constellation, or other astrological means. Pelican. QUEST. VIII. Of the use and application of this plague of the frogs. COncerning the application of this plague: 1. Augustine would hereby understand the Poets of the Gentiles, which as by the crooking of frogs, so by their vain babbling have brought in many impious and deceitful fables. 2. Gr●gorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life, which entereth into Pharaohs house, that is, most aboundeth in the houses of Princes and great men. 3. Ferus doth take it in the better part, that hereby the conversion of a sinner is set forth: God sendeth frogs upon the land, when he showeth a man his own filthiness. 4. But that other application of Ferus is more apt, who by the crooking of frogs, understandeth Heretics, that do open their mouth against the truth, as Revel. 16.13. the unclean spirits that came out of the mouth of the Dragon and false Prophet, are resembled unto frogs, such crawling frogs are the popish Monks and Friars, that are sent forth from the mouth and spirit of Antichrist, to crook against the truth. Borrh. 5. Beside, the historical application of this plague, is this, that these frogs are spewed out of Nilus the glory of Egypt: where their greatest delight was, from thence cometh their confusion. Simler. And as in Nilus they drowned the children, so from thence their punishment taketh beginning: and as they abhorred the sight of the infants, so they are constrained to endure the ugly sight of deformed frogs and vermin. QUEST. IX. Why Pharaoh appointeth Moses to morrow. Verse 10. THen he said, to morrow 1. Some understand it of the time, when Pharaoh would let the people go: but it appeareth by Moses offer in the former verse, leaving to Pharaoh the time, when he should pray for him, that Pharaoh accordingly named the next day to that end. 2. Which time he setteth not Moses, as giving him some space for his prayer. Simler. For Pharaoh had no such devotion, to consider what time was meetest for his prayer. 3. But the very cause was this, he might think that Moses offered himself at this time, which he saw by some constellation or aspect of the stars to be fit for his working, and therefore putteth him to another day: or Pharaoh might think this to be some natural work, and not sent of God, and therefore would stay a while and see, whether the frogs might go away of themselves without Moses prayer. Pelican. Perer. QUEST. X. Why the Lord did not remove the frogs quite. Vers. 14. ANd they gathered them together by heaps. 1. The Egyptians had been able of themselves to have destroyed these frogs, but that God armed them against them, and their number was so infinite▪ that they could not resist them; like as the history of the Bishop of Mentzes is famous, that was destroyed of rats and mice, following him into the midst of the river of Rhine, where yet the Rat's tower, so called, is to be seen. Simler. And our English Chronicles also do make mention of a young man, St●● his Chronicle. see the table▪ pursued by ●oades, who could by no means be defended from them, but being hanged in the top of a tree in a trunk, they crauled up thither and devoured him. 2. God could either have cast these frogs into the river again, or caused them to vanish, but it pleased him they should remain in heaps, as a spectacle to the Egyptians, both to show that it was a true miracle, and that the stink thereof in 〈◊〉 noses, might put them in mind of their sin, that made them stink before God. Ferus. QUEST. XI. The difference of the third plague of louse from the former. Vers. 17. ALl the dust of the earth was louse. 1. In this plague there goeth no commination or denouncing before: for because Pharaoh had mocked with God and his Ministers, and had hardened his heart; he was worthy of no admonition. Simler. 2. This plague is brought out of the earth, as the two first out of the water: for the Egyptians were worthy to be punished in both, because they had showed their cruelty in both, in destroying the infants in the water, and in oppressing the Israelites by working in clay: and therefore out of the clay and dust are they punished. Simler. 3. In the other plagues, in the first the Lord showeth his power in changing the nature of the creatures; in the second, in commanding them; in the third, in using them as instruments of his revenge: the first plague was horrible to the sight, in seeing the bloody waters; the second was both horrible to the sight, and troublesome; the third was both these, and brought grief and vexation beside. Ferus. QUEST. XII. Whether the third plague was of louse. NOw what manner of plague this was, whether of louse or some other, shall briefly be examined: 1. The Hebrew word is cinnim, which the Latin translateth sciniphes, and the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived with some small change from the Hebrew: Orig. in 8. cap. Exod. August. s●rm. 87. the temper. Origen whom Augustine followeth, taketh them for certain small flies with wings that can scarce be seen as they fly, yet with their stings do prick very sharply. 2. Alber●us Magnus saith, that they have the tail of worms, the head and wings of flies, and are engendered in fenny places, and do specially follow and light upon men, Lib. 26. the animalib. this description agreeth to those flies which we call gnats. 3. Suidas taketh it to be a worm that eateth wood. 4. Pererius thinketh it was a new kind of vermin not known before. 5. But I think rather with josephus, that they were louse; so also jun. Vatab. Pagnin. Montan. translate: so R. Solomon understandeth the word cinnim: and they were such louse as did cleave and swarm upon the body, that would not be killed with any ointment, or other medicine, as josephus, but they did gnaw upon their flesh, much like to the lousy disease, that Sylla and the two Herod's died of. Simler. And Philo saith, they did not only sting the flesh, but entered in at the ears and nostrils, and pained the eyes: and though most of them were of this kind of vermin, of louse, which came of the slime and dust, resembling the same in colour also; Oleaster: yet it is like that other vermin, as gnats, and other biting flies and vermin were mingled among them. Borrh. QUEST. XIII. Why the Lord plagued the Egyptians with louse. ANd whereas God might have turned by his great power, the dust of the earth into Lions and Bears, which should have destroyed the people: yet it pleased him for these causes, to punish them with this contemptible vermin: 1. Because the Lord would not consume them all at once, but give them space to come to repentance. Philo. 2. And that by this means the haughty pride of the Egyptians might be abated, seeing that God was able to punish them by such contemptible and base creatures: as proud Tyrants are most daunted, when they are quailed by weak and impotent means; as Abimelech thought it a dishonour unto him to be killed by a woman, Ferus. 3. This plague also served to keep them in awe: for if God could punish them by so small a creature, they might think, that if God armed the greater creatures against them, they should not endure it. Simler. QUEST. XIV. Why the Lord by the stretching out of Aaron's rod brought forth louse. Vers. 17. AAron stretched out his hand with his rod. It was not Aaron's rod, or hand, that of itself could do any such thing; God needed not any of these means, but thus it pleased him, that this plague should be wrought: 1. To show his great power, that is able to do great things by weak and small means. 2. And that not only he hath power in himself to do whatsoever it pleaseth him, but that he can give power unto his creatures to execute his vengeance: so the Lord is able by himself, and by others to bring forth his judgements. 3. This he did also to show how much he setteth by his elect to whom he giveth such great power: and to countenance the ministry and calling of these his servants. Ferus. QUEST. XV. Why the Sorcerers could not bring forth louse. Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth louse, etc. 1. The Sorcerers could not bring forth louse, not as the Hebrews imagine, (as Lyranus and Thostatus report of them) because they cannot bring forth any creature less than a barley corn: for if they could produce to the sight greater creatures, they might more easily have compassed the less, whose generation is not so perfect, but cometh out of corruption. Indeed in artificial works it is harder to work upon a small substance: 〈◊〉. lib. ●● pag. ●1▪ and therefore Plini● commendeth the curious devices of certain workmen for their smallness: as Cicero telleth of the Iliads of Homer written so small that they might be put into a small nutshell. Callicrates made ants of Ivory so little that the parts thereof could not be perceived. Mir●ecides made a ship, that a Bee might cover it with her wings. But in natural works the reason is contrary, the less works are more easily perfected: for the force of nature worketh from within, but the artifices applieth his instruments without, and cannot therefore work upon every small substance. 2. Rupertus hath this conceit, that the Sorcerers did indeed bring forth louse, as they did frogs before: but because they did not sting and bite, as the true lice which Aaron caused, their fraud was discovered: but this is contrary to the text, which saith, they endeavoured or wrought to bring forth louse, but could not. 3. Cajetanus thinketh that the Sorcerers did err in their work, and did not apply their enchantments aright, and so failed: But it proceeded not from any virtue of their enchantments, that they did counterfeit the three signs before, but of the will and power of Satan, who is not tied to these enchantments, which are but a sign and ceremony of their covenant and league with the devil: & therefore though they had failed in some circumstance, the devil would not have forsaken them, seeing they wrought under him, and for him, if it had been in their power. 4. Augustine maketh this the reason why the Magicians were confounded in this third plague (but it was the fourth sign, counting the turning of the rods into serpents, for the first) to signify, August. qu. 25. in Exod. that the heathen Philosophers, some of them had knowledge of the Father and Son, but erred concerning the holy Ghost. But beside that some of the philosophers did see as in a cloud the mystery of the Trinity, Cyrill. lib. 1. cont. julian. Euseb. in lib. de praep. Euang. Theodoret. lib. de curation. Graec●r. affection▪ as both Cyrillus, Eusebius, & Theodoret witness, & Plato in his writings maketh mention of God the Father, the Word, and the Mind: this is rather a mystical, than historical reason: And if to seek the cause thereof we need fly unto mysteries; it rather signifieth thus much, that many of the philosophers did know diverse things concerning God, and his creatures; but they were ignorant altogether of the Trinity. Perer. 5. The sorcerers than were hindered by the power of God, who suffered them hitherto to deceive by their Satanical illusions, but now by a superior commanding power, he controlleth the power of darkness. Simler. Pererius. Pelican. Cajetan. Ferus. And Satan is hindered in his working two wa●es, either altogether, that he cannot do what he would, as in this place; or when he is permitted to do any thing, yet the Lord so disposeth, as that he cannot achieve that end which he intendeth, as appeareth in the temptation of job: Borrh. And the Lord confoundeth them in this small and base creature, for their greater confusion, when their mystical working, by the operation of Satan, is there restrained, where they thought most easily to have prevailed. Ferus. QUEST. XVI. What the sorcerers understand by the finger of God. Vers. 19 THis is the finger of God. 1. Some by finger understand the plague itself, as the Chalde Paraphrast: as though in effect the sorcerers should confess thus much, that this plague was of God, and they could not resist it: so job saith, the hand of God hath touched me, cap, 19.21. 2. Augustine by the finger of God understandeth the spirit of God: whereras Saint Luke saith, that Christ cast out devils by the finger of God, cap. 11. Saint Matthew saith, by the spirit of God: and fitly is the spirit compared to the fingers, that as the fingers proceed from the hand and arm, & the arm from the body, so the spirit proceedeth from the Father and the Son: and as there are ten fingers upon both the hands, so there are diverse gifts of the spirit, and here are ten plagues answering to the number of the fingers. So also jerom saith, that the arm and strength of God is the Son, and the Spirit is the fingers, and with this finger did the Lord write the ten Commandments in the Tables of stone. But this collection seemeth to be somewhat curious: neither is it like that the Sorcerers had any such knowledge of the mystery of the Trinity. 3. Therefore Rupertus thinketh, that the sorcerers did only mean by this phrase the power of God, but that unwittingly also by a divine instinct, they do give an evident testimony of the holy spirit, the third person of the Trinity, as Caiphas did ignorantly prophesy of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit, were not fit vessels to receive any such divine instinct. 4. Pererius thinketh that by the finger of God, they understand a great & invincible power, as the Scripture saith, the Cedars of God, a man of God, for the tall cedars and for an excellent man. But in this sense they could not deny▪ but that the other works were also excellent, & more admirable than this. 5. Liranus will have them by the finger of God to understand the power of some superior devil that stayed the working of the inferiors: But this is an insolent speech, by the name of God to understand the devil: and by this means Satan should strive against Satan, and the kingdom of darkness should be divided; which argument our Saviour useth in the Gospel to show that he did not cast out devils by the power of Satan. 6. Wherefore the best interpretation is, that by the finger of God, they understood the power of God; as the heavens (in the Psalm) are said to be the work of his fingers: sic Thostatus, Lippoman. So also is the hand of God taken, 1 Sam. 6.9. And hereby is insinuated the great power of God: if these horrible plagues were but the work of his fingers, that is, an effect of his smallest power, what are the works of his arm and hands when he showeth his mighty power? for so that which one doth easily, or with small labour, he is said to do with his finger, as the phrase is used of the pharisees in the Gospel, that they laid heavy burdens upon others, and would not themselves stir them with their finger. And indeed these plagues of Egypt, if they be compared with God's great works, as the universal flood brought upon all the world, the destruction of Sodom and Gomorrha, they will appear to be but works of God's fingers, in comparison of his whole hand. Simler. Perer. QUEST. XVII. Whether the sorcerers had any feeling of God's power. BUt now it will further be inquired, whether these sorcerers thus spoke as having any knowledge of God, or feeling of his power. 1. Some think that they used this pretence of words to satisfy Pharaoh that was angry with them, because they could not do now, as before, and to excuse their want of power: Cajetan. But it seemeth rather, seeing the Sorcerers were indeed hindered and controlled, that they spoke as they thought. 2. Lyranus thinketh that they had no thought at all of God, but that they understood the power of some superior devil: And his reason is, that, if they had in truth confessed and acknowledged the power of God, they would not afterward have resisted Moses, as it appeareth they did, for they were smitten with botches and biles in the sixth plague, cap. 9 Contra. But this is a weak argument: for though they had at this present some sense of God's power, yet they might afterward return to their former obstinacy: as Pharaoh himself would one while seem to relent, and eftsoon be hardened again: and Nabuchadnezzar, who upon the interpretation of his dream by Daniel acknowledged the true God. Dan. 2. yet presently after setteth up Idolatry: Perer. 3. Some, as is showed in the former question, did think that the Magicians had some knowledge and special revelation, not only of the power of God, but of his spirit, and so consequently of the Trinity: but such a particular knowledge cannot be ascribed unto them. 4. Therefore I think rather that for a time they seeing their power hindered, did indeed, and as they thought, acknowledge God's power, that Pharaoh might thereby be left inexcusable: jun. but this knowledge was soon again obscured by the malice and obstinacy of their heart. QUEST. XVIII. By what power Sorcerers do work. NOw, whereas they confess that Moses wrought by the finger of God, they therein evidently bewray, that they themselves did not work by God. This therefore shall briefly be made plain and manifest, that Magicians and Sorcerers do not work wonders by any divine, humane, or natural, or Angelical power, I mean the good Angels, but Satanical and Diabolical. 1. These spirits whom they confederate with, do require of them divine worship: and that affectation of divine honour, which they began in heaven, and obtained it not, being cast down from thence, they seek to compass in earth: but good Angels refuse to be adored and worshipped, as the Angel that appeared to john, Revel. 22. 2. Sorcerers are men of an impure and wicked life, and they use their enchantments to wicked purposes, as to theft, adultery, murder: but good Angels do neither favour wicked men, neither will be assistant in any wicked work, 3. Magicians use to threaten the spirits, to enjoin them certain impossible things, if they come not when they are called: but men can exercise no power, neither can have any command over the good Angels. 4. if it be objected, that Magicians do often cast out devils: but Satan doth not cast out Satan, How the Devil may sometime be cast out by the power of the Devil. as our Saviour saith, for then his kingdom should be divided, and could not long stand. To this it is answered, that our Saviour speaketh of such casting out of devils, as is done with power when Satan is violently dispossessed, not of such when he giveth way of himself, by some compact and contract with the Conjurer. And, as Augustine saith, our Saviour meaneth the perfect ejection of Satan, when he is cast both out of the body ad soul: But when any seemeth to be cast out by a Satanical power, he goeth out of the body that he may more strongly possess the soul; which is indeed no casting out. 5. That Sorcerers do work by the power of Satan, themselves are the best witnesses: for Porphyrius who was a great Magician, as Eusebius noteth him, doth confess, that the devils themselves (whom he calleth gods) do signify unto men, Euseb. lib. 5. de praeparat. Evang. cap. 6. quibus rebus dij cogantur, & qua illis offerend● sunt, etc. with what things the devils are forced, and what is to be offered unto them, what days they should choose, what signs and images th●y should make, and such like. And Eusebius further setteth down to the same purpose an epistle written by Porphyrius to A●ebonus the Egyptian: wherein he propoundeth nine inexplicable doubts, as he calleth them, about Magical practices: 1. How Magicians do invocate the spirits as their superiors; when they command them, as their inferiors. 2. Why the spirits of Magicians bid men to be just, when as they being called upon and sent, do many wicked things. 3. They will not hear the Conjurer unless he abstain from venery; and yet they being sent do inflame to venery, and unlawful lust. Porphyrius doubts moved concerning Magical practices. 4. They prescribe their disciples, when they are about invocation, to abstain from eating of flesh; and yet themselves delight in the smell and blood of sacrifices. 5. They will not have him that hath touched any dead thing to use any Magical practice; and yet many magical enchantments are practised with dead things, both beasts and men. 6. They do terrify the spirits in their invocations, with threats, as if they answer not, they will reveal the mysteries of Isis, and deliver Osiris' members to Typhan: but how can spirits be feared with threats? 7. They use ridiculous invocations, as thus they call upon their spirits: Thou which camest forth of the sl●●e of the earth, which hast thy seat in the lake, which canst change thy shape every hour: which kind of prayers spirits should seem not to regard. 8. They use barbarous and strange words, as though the spirits understood only the Scythian, or some other barbarous tongue. 9 Seeing spirits are insensible and incorporeal, how then can they be alured with sensible and corporal things? These are Porphyries' doubts: by the which it is evident that Sorcerers work by the devil, and that from him they have their directions. And Augustine also confirmeth the same: Neque potuit nisi primis ipsis docentibus disci qu●d quisque illorum appetat, August. lib. 21. the civet. Dei cap. 16 quid exhorreat; Neither could it be learned, but by their teaching, what every one of them desireth, and what they abhor. QUEST. XIX. Why spirits prescribe constellations to be observed, and delight in corporal and external usages. BUt yet concerning some of those doubts, a solution may be found out: As why the devils will not come being called, but under certain constellations, the reason thereof may be to make men believe, that there is some divine virtue in the stars, and so they should be brought to adore and worship them▪ or because they many times work by natural causes, it may be they are helped by such observations: and sometime they concur in their work with the planets, as Lunatics are most vexed in the increase of the moon, that men might lay the imputation upon the stars, as though they were evil. Again, why spirits being of no bodily substance yet are alured, with herbs, and stones, and perfumes and such like; Augustine giveth the reason hereof, because these things are offered unto them, as signs of the divine honour, which is given unto them, and therefore they delight in them. Ex Perer. August. ibid.▪ QUEST. XX. Whether it be ordinary for louse to breed out of the slime of Nilus. BUt concerning this third plague of louse, it will be objected, that it is an ordinary thing in Egypt, after the inundation of Nilus, that diverse small creatures, as louse, frogs, and such like, do breed in great abundance out of the slime of the earth, which Nilus leaveth behind, as Herodotus, Diodorus Siculus, and Solinus do write: how then was this such a miraculous work? The answer is this: that there is great difference between this swarming of louse, and that annual breed of vermin in Egypt. 1. They come of the slime of the earth, these out of the dust. 2. They by the overflowing of Nilus, these at the stretching forth of Aaron's rod▪ 3. Those swarms are of diverse sorts of small vermin, these were lice. 4. They are not bred in the signs of Aquarius or Pisces as these were, but after the sun is entered into Virgo: for under the sign Leo, Nilus increaseth, and in the sign Virgo, it abateth and returneth. Sic jun. The sun entereth into Leo about the midst of june, and into Virgo, about the middle of july, and into the sign Aquarius in januarie, and into Pisces in February, which was about a month before the Israelites went out of Egypt, as is before showed, quaest. 29. in cap. 7. QUEST. XXI. Why Moses is bid to meet Pharaoh by the water. Vers. 20 STand before Pharaoh, he will come forth to the water. 1. Because Moses had no access unto Pharaohs presence in his palace, he is bid to watch him at his coming forth, and so he that refused to hear Moses privately, is forced to hear to his shame abroad. Ferus. 2. Pharaoh used in the morning to come forth to the water, either for his health, as in the morning it is wholesome, to go forth unto rivers; or rather of a superstitious mind, because they attributed divine honour unto Nilus. Simler. QUEST. XXII. Why there is no mention made in this miracle of Moses rod. IN this fourth wonder, no mention is made of Moses rod, as in the former, nor of any other thing used as ashes in the sixth plague. God sometime useth such means, to show that all things are directed by his will, and by these props to raise us up to consider of an higher power than can be in such weak instruments to effect such great things. Sometime he worketh without any such means, to teach us, that he needeth not any such instruments. The like difference of working is observed in the miracles of our Saviour Christ in the Gospel, who sometime used external and visible signs, as when he tempered clay to heal the blind man: sometime he used no such, but only healed by his Word. Simler. QUEST. XXIII. What manner of swarms were sent in the fourth plague. Vers. 21. I will send mingled swarms. 1. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint, the dog fly, which Philo would have so called, because this kind of fly doth boldly light upon men and beasts (as the dog is noted to be among other beasts, most hardy and bold) and cannot be chased away, till he hath fetched blood: some call it a dog fly, because it lighteth most upon dogs about the ears and nose, and draweth blood: but the word ghereb signifying a mingled company, showeth, that there was more than of one sort. 2. Hierom therefore would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all kind of flies, as Aquilas also readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Latin muscam omnis generis, flies of all sorts. But it seemeth they were not only flies, for the earth was not only corrupted by them, vers. 24. but the Egyptians also themselves devoured and consumed, Psalm. 78 45. 3. Neither yet is it like that there were no flies at all in these swarms, as Cajetan thinketh, because the Scripture maketh not any mention of any hurt they did to any man, but only annoyed their grounds, and houses, but flies are most noisome unto men: but herein Cajetan is deceived, for it is said in the Psalm before alleged, that they devoured them, that is, the Egyptians. 4. Some think they were all kind of wild beasts, as Lions, Bears, Tigers, and such like; unto which opinion josephus seemeth to incline, and Aben Ezra and Pagnin. But because it is said that their houses should be full of these swarms, it is not like they were those huge wild beasts: and if they had been assaulted in their houses with ravenous beasts, none of them should have escaped. And beside, it seemeth that the ground was covered with this kind of vermin: but so many wild beasts, as should cover the earth, would have soon devoured all the inhabitans. 5. Therefore it is more like that these swarms were a mixture of diverse kinds of noisome creatures, both flying, as hornets, wasps, and creeping, as vipers, scorpions and such like. Si●. Vatab. Rabbi Solomon: Pelican. QUEST. XXIV. Of the name of Baalzebub the god of flies. IT may seem probable, that upon this and the like plague of flies and other vermin, the Egyptians, and the Philistines following them, as out of whose country they came, did erect the abominable Idol of Baalzebub, which signifieth the god of flies, he was the God of Acearon, one of the chiefest cities of the Philistines: first, some think the Idol was so called of the abundance of flies; which were engendered of the blood of the beasts which were sacrificed. Plin. lib. 10. cap 28. Plin. lib. ●●. cap. 6. Vatab. Or because the Idol being sprinkled with much blood, did stick full of flies. Perer. 2. But rather it had the name, because they supposed this Idol did deliver them from the plague of flies: as Pliny showeth how the Eleans did worship their god M●iagr●●● for chase away the flies, which brought the pestilence: as the Egyptians did honour the bird Ibis, that devoured serpents: likewise the same Author reporteth that in the Olympian games, they used to sacrifice a Bull to the Idol Myiades, and the clouds of flies presently vanished. Perer. junius also allegeth out of Nazianzen that this Idol was made in the form of a fly. 3. Hierome also saith that the jews in derision of the god of the Philistines, did give the same name to the Prince and chief of the devils. Perer. QUEST. XXV. Whether the land of Goshen were exempted from the former plagues. Vers. 22. But the land of Goshen will I separate. 1. This immunity of Israel from the plagues, and the differences made between them and the Egyptians, no doubt was seen in the former plagues: josephus. jun. for otherwise if the people of God had been in like manner afflicted, they would have murmured against Moses. 2. And this separation the Lord made between them, both to show the watchful care, which he had over his people, as also to increase the grief and sorrow of the Egyptians, that beheld how the Israelites were spared, while they were plagued. Ferus. 3. This exemption is now first of all mentioned, because Pharaoh did not know it before now: Simler. As also because the sorcerers before had no place, to try their sophistry but in the land of Goshen, mention is made of this exemption to show that the Magicians were excluded from working their feats there, as they did before. jun. QUEST. XXVI. What were the things that were an abomination to the Egyptians. Vers. 26. FOr then should we offer unto the Lord, that which is an abomination to the Egyptians, etc. or the abomination of the Egyptians. 1. Some understand in the first the idolatrous sacrifices of the Egyptians, which were an abomination unto God: for the heathen offered unclean beasts; as an Hog to Ceres, a Goose to Venus, an Ass to Priapus, a Dog to Diana, a Horse to Phoebus: Perer. Then their meaning is, if we sacrifice in Egypt, if we do it after their rites and fashions we shall be an abomination to jehovah: Ferus. But seeing the same word, the abomination of the Egyptians, in the next clause is taken for that which is an abomination to the Egyptians, it seemeth so to be taken here also. 2. Rupertus will not have this understood of any external sacrifice, for as the Prophet jeremy saith, the Lord gave them no charge, when he brought them out of Egypt, concerning any sacrifice, jer. 7.23. And therefore he understandeth it of the inward virtues of the mind, as of righteousness, piety, humility, which they should sacrifice to God, being things hated and despised of the Egyptians. But it is evident that Moses speaketh of an external sacrifice which they should offer before the eyes of the Egyptians. And indeed God had said hitherto nothing to Moses all this while what they should sacrifice: but he had received it by traditions from the fathers, what sacrifices were to be offered, and from Abraham's example, who offered clean beasts, Gen. 15. an Heifer, a Goat, & a Ram: Perer. Or rather the Prophet here speaketh by way of comparison, that they were not the external rites and sacrifices which the Lord so much required at their hands, as fear and obedience, as Gen. 32.28. the Angel saith to jacob, that he should no more be called jacob (that is, not only or chiefly) but israel: jun. 3. Therefore the meaning is this, that whereas the Egyptians adored sheep and bullocks▪ as they worshipped a certain pied bull called Apis, the Israelites could not offer any of these things in Egypt because the Egyptians would never have endured it: jun. Borrh. Ferus. QUEST. XXVII. Whether Moses were ignorant what kinds of beasts they should sacrifice unto God in the desert. BUt it will be demanded how Moses did know what sacrifices they should offer unto God, seeing he had yet spoken nothing thereof unto him. 1. I neither think that Moses was altogether ignorant thereof, & therefore, as is showed in the question before, he referreth the text to the inward and spiritual sacrifices. 2. Neither with Pererius, that Moses had any special revelation what they should sacrifice; so he confesseth himself, cap. 10.27. that he knew not wherewith to serve the Lord, before they came thither. 3. Neither yet with junius that Moses speaketh here doubtfully, inserting into the text the word Fortassis, it may be we shall sacrifice: for Moses was not ignorant of the kinds of beasts in general, which he had learned from the example of the fathers, which were to be sacrificed unto jehovah, all which kinds (which were but three, bullocks, sheep and goats) the Egyptians counted a thing abominable to kill, either to eat, or to sacrifice. 4. Therefore whereas Moses saith, Neither do we know wherewith we shall serve the Lord, till we come thither, cap. 10.27. he speaketh of the particular kind, as of bullocks, goats, and sheep, and of the number: for that they were to sacrifice of their clean cattle in general, he certainly knew, as he saith in the same place: Our cattle shall go with us, for thereof must we take to serve the Lord our God. 4. Places of Doctrine. 1. Doct. What manner of knowledge the wicked have of God. Vers. 11. THat thou mayst know that there is none like unto the Lord. The wicked have a certain knowledge of God, but not like unto the godly: they may be said to know, and not to know, for they are forced, will they, nill they, to confess there is a God, but this knowledge maketh them but inexcusable, it helpeth not them unto salvation: Simler. As the Apostle showeth, that the knowledge which the Gentiles had of God tended but to make them without excuse, Rom. 2.20. 2. Doct. No man can mollify his own heart. Vers. 15. WHen Pharaoh saw that he had rest given him he hardened his heart. Pharaoh neither by plagues, nor yet by blessings can be won; whereby we see that such is the natural pravity and evilness of man's heart, that unless the Lord do mollify it, it will never be brought under in obedience: Piscat. As our Saviour saith, that none can come unto him, unless his Father draw him, joh. 6. 3. Doct. God must be worshipped as himself hath prescribed. Vers. 26. THen we should offer unto the Lord God the abomination. Moses here showeth, that they were not to sacrifice unto God in any other manner than he himself had prescribed: for as God only is to worshipped, so he only is to prescribe how he will be worshipped: Ferus. Therefore all will worship is here condemned, as the Apostle calleth it, Collos. 2.23. God will not be worshipped according to the fancies of men. 5. Places of controversy. 1. Conf. Against diffidence or doubtfulness in prayer. Vers. 9 TAke to thee this honour over me, what time I shall pray for thee to destroy the frogs. Moses promiseth to pray confidently, being assured that the Lord would hear him: for the faithful are sure that the Lord heareth them: Ferus. Who herein crosseth the judgement of the Romanists, who 〈◊〉 call the assurance of faith presumption. But our Saviour Christ giveth this rule, that Whatsoever ye ask in prayer, if ye believe ye shall have it, it shall be done unto you, Matth. 11.14. 2. Conf. Against praying for the dead. BEside, as here Pharaoh entreateth Moses, and Moses promiseth to entreat God for him: so we find in other places of Scripture, that the living have prayed for the living, and have been prayed to pray for others: but for the dead to be prayed unto to pray for the living, we have no example in Scripture: Pelican. For they are not present to hear our prayers, and succour our necessities, neither do know our hearts: and we have one sufficient advocate and Mediator, our blessed Redeemer, 1. joh. 3.1. and therefore neither need we the mediation of any other, neither will they assume unto themselves any part of Christ's office. 3. Conf. Against repentance which proceedeth only of fear. Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart. Then Pharaohs former repentance was but in hypocrisy, and proceeded only from fear of punishment: such sorrow then and repentance, which only is caused by the fear of punishment, is no true repentance, neither continueth long: yet this slavish fear of hell is much advanced and extolled by the Romanists, as being a fruit of true obedience: against whom I will urge the testimony of Ferus in this place, one of their own preachers: Poenitentia ex solo timore poenae proveniens, non diu durat; quae autem ex amore justitiae oritur, haec perseverat: Repentance proceeding only from the fear of punishment cannot endure long, but that which springeth of the love of righteousness, the same persevereth. So the Apostle saith, that fear hath painfulness, and he that feareth is not perfect in love, 1. joh. 4.18. 6. Places of Moral use. 1. Observ. God can arm his smallest creatures against the wicked. Vers. 2. I Will smite all thy country with frogs. The Lord can arm his smallest creatures to take revenge of the wicked: as he with the sand keepeth in the sea, jerem. 5.22. so with his smallest armies he can check and daunt the haughty spirit of Tyrants, as here Pharaoh is punished with frogs: therefore fear ye not me saith the Lord, jere. 5.22. This should make us to stand in awe & fear of God, whose armies are always ready to punish the disobedient. Ferus. 2. Observ. To pray for our enemies. Vers. 8. WHat time I shall pray for thee. Moses by this example teacheth us to pray for our enemies, according to Christ's rule, Matth. 5. So S. Paul would have prayer & supplication made for Princes, 1. Tim. 2.2. & even then Nero that beastly Tyrant was Emperor. If it be objected that Pharaoh sinned unto death, and therefore Moses should not have prayed for him, as the Apostle teacheth that such sinners are not to be prayed for, 1. joh. 5.16. The answer is, first, that though Moses saw that Pharaohs heart was hardened, Reconciliation. yet he did not know whether the same might be mollified afterward. Secondly, he prayeth not for everlasting salvation, but only for a temporal blessing. Thirdly, and not so much for Pharaoh, as because it should be a benefit to the whole land. Simler. 3. Observ. The Devil's power nor his ministers is to be feared. Vers. 18. THey assayed to bring forth louse, but they could not. Therefore not the Devil, but God is to be feared: for the Devil hath no power, unless God permit, to invade man or beast: he could not run upon the unclean swine, till Christ had given leave: Perer. If the Devil be not to be feared, much less his ministers, as Sorcerers, Conjurers, Witches: God bridleth both them and their master, that without the will of our heavenly father he cannot touch a hair of our head. 4. Observ. God will not have his servants tempted above their strength. Again, whereas it was a great trial and temptation to the Israelites to see these wicked Sorcerers to contend with Moses, in working of wonders; the Lord will not try them beyond their strength but at the length confoundeth the Sorcerers, lest his servants might have stumbled and fell. Perer. as the Apostle saith, God is faithful and will not suffer you to be tempted above that you are able, 1. Cor. 10.13. CHAP. IX. 1. The Argument and method. IN this Chapter three other plagues are described: the fifth, of the murrane of cattle, to vers. 8. the sixth, of the botches and sores, to vers. 13, the seventh, of the thunder, hail and lightning, to the end of the Chapter. In the first part, containing a description of the first plague, we have first the denouncing of the plague, with the occasion thereof, if Pharaoh refuse to let Israel go, vers. 1.2. the manner thereof, vers. 3. the limitation thereof, the Israelites are exempted, vers. 4. the time is appointed, vers. 5. Secondly, the execution followeth, vers. 6.3. The events are two; Pharaoh sendeth to see how it fared with the Israelites cattle, and his heart is hardened, vers. 7. In the second part, containing the sixth plague, there is the commandment of God to Moses and Aaron, prescribing the sign of the plague, in taking the ashes, vers. 8. and the effect, vers. 9 secondly, the execution, vers. 10. thirdly, the events which are two, the plague of biles overtaketh the Sorcerers themselves, vers. 11. yet Pharaohs heart is hardened, vers. 12. In the third part, where the seventh plague is described, there is 1. The commandment of God to denounce the plague: in which denunciation, we have first the occasion of this plague, Pharaohs refusal to let the people go, vers. 13. then a description of the plague in general, vers. 14. and the end why God had not consumed them with the pestilence, and other plagues, that God might show his power, vers. 15.16. than a particular designing of the plague, vers. 18. with advice and counsel given, how to scape the plague, vers. 19 and the success of that counsel, vers. 20.21. 2. The execution followeth, where God commanded Moses, vers. 22. Moses obeyeth, vers. 23. the effect followeth, set forth by way of comparison, vers. 24. 3. The events are these: first, what hurt the hail and storm did, vers. 25. the preservation of Israel, vers. 26. the relenting of Pharaoh, and his request to Moses. vers. 27.28. Moses admonition, first to Pharaoh, vers. 29. (with a parenthesis, what things were smitten with the tempest, what not, vers. 31.) Moses prayer with the effect, vers. 33. the hardening of Pharaohs heart, vers. 34.35. 2. The Argument and Method. 1. Vers. 3. Upon the cattle & the sheep: with a very great plague. I. better than, upon the cattle & sheep shall be a very great plague. B.G. cum caeter, for the perfect distinction athnah, over sheep, divideth it from the clause following: 1. the Septuagint read, a very great death: but the word is deber, a plague. Vers. 15. For now when I stretch out mine hand. I. or rather, I had stretched out my hand, and might have smitten thee etc. and so thou shouldest have perished from the earth. I. A reason is given, why the Lord did smite only the cattle with the pestilence, whereas he might have smitten the Egyptians also, and cut them off at once: this sense the Chalde expresseth, it was very near me, to send a plague to smite thee and thy people: better than for now I have stretched my hand, that I may smite thee. V.A.P.L.S. for no such plague was now sent: or, I will stretch my hand, that I may smite thee etc. and thou shalt perish from the earth. B.G. for neither do we read this to have been done. I. A. P. Vers. 16. I have caused thee to remain. I. or, caused thee to stand. A. P.H. or, I have sustained or kept thee. G. or, thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. better than, I have appointed thee. L.U.B.G. To show my power in thee. I.B. S.L. better than, 〈◊〉 show thee my power. C.A.P.G.U. that the preposition in, is to be supplied, appeareth. cap. 14.18. the Lord is said to get honour upon Pharaoh: and so the Apostle readeth, Rom. 9.17. B. G. cum c●ter. Vers. 27. Thou Pharaoh sent and called B. G. cum c●ter. Then Pharaoh sent them that should observe, and called. I. Though it may be referred to Pharaohs sending to see in the Land of Goshen: yet it is not safe to add unto the text. Vers. 30. I know that thou & thy servants will not yet fear. I.P.B.C.L.S. better than, I know afore I pray, I. B. cum 〈◊〉· that you will fear. V.A.G. terem better signifieth here nondum, not yet, than antequam, before, as the sense giveth. 3. The explanation of difficult questions. QUEST. I. Why Pharaoh is so often sent unto, whom the Lord did foresee, that he would not hear●. Vers. 1. GO to Pharaoh and tell him. 1. Though God knew that Pharaoh would not hear, yet he sendeth unto him again both that his malice & obstinacy might be made manifest, & that the judgements also of God upon him, hereby might appear to be most just. Simler. 2. And though it was not in Pharaohs power to mollify his heart, yet he is punished because neither would he, though it had been in his power. Simler. The necessity of God's decree, doth not take away the freeness of the will to evil, neither is compulsive, but only maketh the event evitable: Pharaoh then is punished, not for the necessity that lay upon him, but for the malice and unwillingness, and disobedience of his heart. Borrh. QUEST. II. Why Moses in bringing the plagues d●th not always use Aaron's rod. Vers. 3. BEhold▪ the hand of the Lord is etc. This plague is not brought by the lifting up of Aaron's rod, as the other. 1. For, if Aaron should have always used his rod, it might have been thought that there was virtue in the rod. Cajetan. 2. God therefore so wisely disposeth in the sending of these plagues, that no exception could be taken. If Moses had done all, they might have suspected him to be a Sorcerer, and therefore most of these plagues are brought by the ministry of Aaron. And if they two should have done all, they might have been taken for gods, as Paul and Barnabas was, Act. 14. If they had always used the rod, they might have ascribed virtue unto it: If God had by his immediate hand, sent all the plagues without any means, it had not been so admirable: for who doubteth, but that God of himself can do all things? Ferus. QUEST. III. Why the Lord punisheth the Egyptians in their cattle. Vers. 3. Upon thy flock which is in the field etc. 1. The Lord never sendeth any great plague upon the world, but he giveth warning of it before: so he did forewarn the old world of the flood by Noah: the Sodomites of their destruction by Lot: the Egyptians were admonished here by Moses: the Israelites by jeremy, of the captivity of Babylon. 2. The cattle here are punished for the sin of their masters: God beginneth with smaller punishments, before he proceed to greater, Osiander. 3. This plague was less troublesome than the former, but more discommodious, for by the destruction of their horse and oxen, their tillage was hindered, and they should want their sheep for clothing, their asses and horses for burden: Simler. 4. And this plague was most just: for as they had oppressed the Israelites before, in taking their oxen to plow, their horses and asses to carry burdens; so the Lord doth worthily punish them in their cattle. Perer. As the fish were destroyed before in the water, so now the beasts upon land: to let them know that they were worthy to possess nothing, God might justly deprive them of all. Borrh. 5. The Latin translator readeth, as though the hand of God should be, not only upon their cattle, but upon their very fields and grounds, which should be first poisoned and infected: but he leaveth out the Hebrew pronoun, asher, which shall be in the fields: for it is evident by the text, that the cattle only were infected. QUEST. IU. Why the Lord doth not always exempt his people from temporal calamities. Vers. 4. I will make separation between the cattle of Israel etc. Though it pleased God in this and other plagues, for his great glory sake, to exempt his people from these public calamities; yet always the Lord doth not so deal with his servants, for the true Prophets suffered famine under Achab, as well as the rest; jeremy was taken with the City; Daniel carried into captivity; which the Lord doth for these causes: 1. To purge out the corruption and infirmities which are in his own servants. 2. To make trial of their patience, that God thereby might be glorified. Simler. 3. And the Lord doth chastise them in the small afflictions of this life, making a separation between the righteous and the wicked in the great judgements of the next world, as the Lord saith by his Prophet: In a little have I forsaken thee, but with great compassions will I gather thee, Isay. 54.7. Ferus. QUEST. V. In what sense all the cattle of Egypt are said to have died. Vers. 6. ALl the cattle of Egypt died. All the cattle in general died not, for many died afterward being smitten with the hail and tempest, vers. 27. 1. Some therefore do thus expound it, that no cattle died but the Egyptians and all that died were theirs: Cajetan. 2. But it seemeth rather to be taken according to the phrase of Scripture, all died, that is, the greatest part. jun. Perer. Simler. QUEST. VI Whether Pharaoh sent into Goshen in the other plagues. Vers. 7. THen Pharaoh sent, and behold. 1. Some think that Pharaoh sent before, when the other plagues were; but the Scripture maketh no mention of it: as many matters of fact are omitted beside: but Thostatus refuseth this conjecture: for why should this be only here expressed that Pharaoh sent, if he had done it at other times? 2. Some think that the other plagues all but the first, as of the frogs, the louse, and swarms were such as Pharaoh could not send, and in the plagues following, but in the first Pharaoh did not then bethink himself of any such thing: Perer. 3. But it is more likely that Pharaoh, though now twice he had been told so much by Moses, did neglect to try whether the Israelites were exempted from these plagues or no. Simler. QUEST. VII. Why Pharaoh called not to Moses to pray. PHaraoh entreated not Moses at this time to pray to God to remove this plague, partly through envy and grief, to see the privilege and freedom of the Israelites which was an occasion of the hardening of his heart: partly because the other plagues continued sometime, and so might be removed. But this plague of mortality and murrain came all at once, and suddenly swept the cattle away, so that no remedy was left, neither was there place for prayer to remove it, after this plague had suddenly smitten their cattle in all their coasts. Pererius. QUEST. VIII. Whether this plague were natural or supernatural. COncerning the kind of this plague: 1. It is evident that it was no natural plague but supernatural, for the text saith, the hand of God should be upon their cattle, that is, should smite them immediately, no means being used at all: not so much as Aaron's rod, whereby other plagues were called for. And beside it was not infectious as other natural plagues are: for the cattle of the Israelites feeding among the Egyptians cattle (they dwelling in the midst of them) were not smitten at all with this plague. Simler. 2. Yet there might be some preparation unto this plague by the former, as it is mentioned, cap. 8.14. that the land stunk of the dead frogs, and so both the air and ground were corrupted, apt to breed putrefaction: Perer. But this was not the cause of the plague: for if the earth, and air generally had been corrupted, the men had died as well as the beasts. QUEST. IX. Why Moses is the minister of the sixth plague. Vers. 10. ANd Moses sprinkled them toward heaven. 1. They both took the ashes out of the furnace, but Moses sprinkled them toward heaven. Philo saith, that Aaron was the Minister of those plagues, wherewith the earth and water were smitten; and Moses of those which came from heaven & out of the air. Augustine giveth this reason, because Aaron's office was to speak to the people, he worketh upon the earth and water; because Moses was in the things that belonged to God, he is the minister of those plagues which came from above. But these are curious observations. The reason rather was this: they stood both before Pharaoh, and therefore Moses as the chief whom the Lord had made as Pharaohs God, he is the minister of this wonder: Ferus. 2. As the two first signs were of the water, the two next on the earth; so this is wrought in the air: Simler rather than the element of fire, as Ferus. QUEST. X. Of the sixth plague of boils, and of the manner thereof. Vers. 10. ANd there came boils breaking out. First the handful of ashes being cast into the air, there was raised as a cloud of white dust like unto the ashes of the furnace over all Egypt: which dust could not be engendered of that handful: but upon the sprinkling of the ashes, the Lord by his great power, caused that cloud of dust in the air over all Egypt. 2. The matter which is here used is somewhat answerable to the effect, for as Moses taketh of the white ashes of the furnace, so they falling upon man & beast caused burning boils, which at the first swelled & hoved the flesh, & then broke forth into sores: the word here used for blisters is derived of bagnah, which signifieth to boil up as the water doth at the fire: Borrh. Perer. Philo. thinketh that these sores or boiles were over all their body, & grew into one being most grievous to behold. 3. This plague is answerable to the Egyptians sin, for as they oppress the Israelites with furnace work, in the burning of brick, so they are punished with burning sores which came of the ashes taken out of the furnace. Perer. QUEST. XI. Why the Egyptians are smitten with ulcers. Vers. 11. ANd the boils are upon the enchanters. 1. This showeth that the Magicians, though before they had confessed the power of God, yet do persist still in their malice against Moses: Simler. Hereupon Cajetan thinketh that they did not acknowledge the power of God before, but rather some superior power of the spirits: but this followeth not, because they resist Moses still, that they did not confess the power of God before: for like as the same air that is illuminate by the sun is darkened when the sun is gone away, so no marvel, if the minds of the wicked after they have received some light be darkened again. Perer. 2. This is the third time that these sorcerers are confounded: first when Aaron's serpent eat up theirs: secondly, when their power was restrained in the third plague and now because they will not yet give over, they are punished. 3. Like unto these sorcerers are all unfaithful counsellors to Princes, whom the Lord in like manner will plague: Borrh. And thus the Magicians of that Pharaoh of Rome are smitten with exulcerate consciences, which swelling with pride and hypocrisy do bring forth most vile ulcers of impiety. Simlerus. QUEST. XII. Of the hardening of Pharaohs heart. Vers. 12. ANd the Lord hardened Pharaohs heart. 1. The word signifieth to obfirme or strengthen, chazak, because it was a sign of strength, or rather stubburnenes to stand against God: there is another word used to signify the same thing, cabadh, to make heavy, as cap. 8.15. Pharaoh first by his own corrupt mind, hardening or making his heart heavy, the Lord as by casting a heavy weight upon it maketh it heavier: jun. 2. Origen well noteth how sometime Pharaoh is said to harden his own heart, c. 8.15. sometime the Lord as in this place: the first kind of hardening is declared by the Apostle, how it cometh when men by their impenitency abuse the lenity and longanimity of God, Rom. 2.5. But the same Apostle making mention of the other hardening by the Lord, Rom. 9 he passeth it over, and it may be thought to be one of those high matters, which Paul heard being taken up into paradise and is not to be uttered. Thus Origen counteth this a great secret, how God is said to harden the heart. And so it is, yet not such a secret, but that we find the same opened in scripture: how the Lord by giving wicked men over to themselves, and withdrawing his grace doth as a most just Judge punish their voluntary obstinacy with a further degree of induration. See more hereof before, Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacy & hardness of men's hearts, but as a just Judge in leaving of them to themselves. Simler. 4. And this Augustine doth worthily wonder at, that Pharaoh is hardened by those means which in all likelihood should have mollified him. For if the Israelites cattle had died aswell as the Egyptians, and if the sorcerers had prevailed still, he might have had some colour: but seeing all things do fall out contrary, the Israelites to be preserved, and his sorcerer▪ to be foiled, he being still hardened, bewrayeth a most obstinate heart that could no way be mollified. QUEST. XIII. What plague the Lord threatened to destroy Pharaoh with. Vers. 15. FOr now I had stretched forth my hand. 1. Some do understand this generally of the plagues following, showing that the plagues to come were greater than these which were already past, and that the Egyptians had felt nothing to that which they were like to feel: Ferus. But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with, yet none such came. 2. Some do refer it to the plague of the first borne, and the full accomplishment of this threatening, they say, was in the red Sea: Osiander. But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague, which was already past: that God might as well have destroyed them with the pestilence sent upon the cattle, but that he spared them for another end: sic jun. Borrh. Perer. This sense best agreeth to that which followeth, vers. 16. For this cause have I kept thee etc. The Chalde Paraphrast also expresseth the same sense: as is before showed in the diverse readings. QUEST. XIIII. In what sense the Lord saith, I have kept thee. Vers. 16. FOr this cause have I kept thee etc. 1. Not that God made Pharaoh obstinate of purpose, to show his power on him, & thereby to get glory to himself: for God needeth not man's malice for the setting forth of his glory. Ferus. And like as the Apostle giveth this rule, not to do evil, that good may come of it, so neither doth the Lord give consent unto evil, that some good thing may be wrought thereby. 2. Some refer it to God's permission: that he suffered Pharaoh to be hardened to this end, that he might get glory by him: but neither can this be said of God that he suffereth any evil to be done, as it is evil: and to suffer one to be hardened, is the greatest punishment of sin that can be: and it is usually inflicted for great sins that were committed before: therefore, before Pharaoh had grievously sinned, he cannot be said to be permitted and suffered to be hardened. Perer. 3. Some do understand it of God's ordinance, that Pharaoh being hardened and become obstinate by his own corrupt will, is ordained of God for the further setting forth of his glory. Perer. 4. But though this exposition be sound, yet it seemeth not to be so fit and proper in this place: this verse then depending of the other, sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence, that he might show his power in him. Simler. Borrh. jun. This then is the sense, though Pharaoh, being wickedly bend and obstinate, had deserved to have been cut off by the former plagues, yet the Lord was patient to him ward, and suffered him yet to continue, that the Lord might get greater glory by him. Ferus. 5. The Apostle indeed, in setting forth this example, hath relation to God's eternal decree, Reconciliation Rom. 9 yet it may very well stand also with this application to the present time of Pharaohs preservation: for that which God doth presently, he also decreed before in his eternal counsel to be done. Simler. QUEST. XV. The plague of hail supernatural. Vers. 18. I will cause to rain a mighty great hail. 1 Although hail, thunder, lightning, are for the most part procured by natural causes: yet this was a supernatural and extraordinary tempest: for these reasons: in Egypt there are no tempests, or winter weather, but only in places near the sea, in the time of winter there fall some thin showers, but above Memphis there falleth no rain at all, Sic Philo. This tempest then of hail was unusual in Egypt: secondly, it was generally over all Egypt as tempests use not to be: thirdly, it came at a certain time prefixed. Simler. And this was admirable in it, that the fire and hail being mingled together, the fire did not melt the hail stones, nor the hail quench the fire, as Philo also noteth, and it is set forth, Wisdom. 16. 2. In this plague three elements together show their force, the air in the thunder, the water in the hail, the fire in the lightning. Perer. 3. Whereas the Grecians and Egyptians, and other heathen did imagine, some gods to be of the air, some of the water, some of the land, the Lord therefore sendeth of all sorts of plagues upon the Egyptians, in the air, the water, in the earth, in the fire, to show himself to be Lord of all the elements, and of all creatures. Thedoret quaest. 21. 4. Concerning the application of this plague; Origen understandeth the thunder, hail and lightning, of the Word of God, the voice thereof instructeth, it beateth down sin, as hail, & as fire burneth up the stubble of our affections. Augustine, whom Ferus followeth, compareth it with the eight Commandment, Thou shalt not steal: for as here the fruit which the trees bear, are beaten off with hail, so, whatsoever gain is gotten deceitfully it perisheth, and God's curse is upon it. But such mystical applications are more curious than profitable, every man according to his own conceit, may find out witty conveyances. But this observation is more proper, which Ferus noteth, that this plague hath also a fit correspondency with the cruelty of the Egyptians: for as they did cause the Israelites to wander up and down their fields to gather straw, so now the Lord sendeth hail and lightning, which destroyeth the fruit in their fields. QUEST. 16. Whether there useth to be no rain and hail in Egypt. Vers. 18. Such as was not in Egypt since the foundation thereof. These words do give occasion to inquire, whether rain, hail and thunder are usual in Egypt, or not at all, as some affirm. 1. josephus thus writeth, that in this plague there came hail, never seen in Egypt before, and bigger than useth to be in other countries in the time of winter. 2. Philo also writeth, that Aegyptus sola inter regiones in mediano tractu hyemem ignoret: that Egypt alone of all the South countries hath no winter. And consequently, no winter weather, as rain, hail and such like: and he giveth three reasons thereof because it is near unto Torrida Zona, the hot & parching climate, which drieth up the clouds: aut inundans fluvius nubes absumit, or Nilus' overflowing doth waste the clouds: and seeing their grounds become fruitful by the inundation of Nilus, natura non solet in vanum operari, ut pluvias terrae non indigenti largiatur: nature worketh not in vain to give rain to a ground that needeth it not. 3. So Pliny showing the reason, why lightning is rare in winter, or summer, because in the one the cold vapours extinguish what fiery matter is drawn up, in the other because the heat drieth up the exhalation, giveth instance for the first in Scythia a cold country; for the other in Egypt a hot country, that thunder and lightning are not there to be seen or heard. But in temperate countries they are usual, as in Italy: Plin. lib. 2. cap. 50. 4 Beside the Scripture seemeth so to affirm, that it raineth not in Egypt, but they watered their fields with their feet, as one doth a garden, Deut. 11.10. See also Zach. 14.13. 5. But against this it may be objected, that if there used to be no hail, nor thunder in Egypt, to what purpose is this comparison made, that there was none such in Egypt since the foundation thereof? Therefore this must needs be affirmed, that Egypt is not altogether without hail and rain, but as is before alleged out of Philo, in the northerly parts thereof toward the sea, they use to have some thin showers: but yet generally, for the greatest part of Egypt they have none. Perer. QUEST. XVII. What is the meaning of these words since the foundation of Egypt. SInce the foundation of Egypt was laid. 1. Not from the foundation of the world, from whence, unto the 80. year of Moses, are years 2453. for the text afterward evidently speaketh of the time since Egypt was a nation, vers. 24.2. Neither is it to be understood, since Egypt was so called: for Egyptus brother of Danaus, son of the Egyptian Belus gave that name unto it: who was about the time of josuah, as Augustine thinketh, following the computation of Eusebius which was 800. years after the flood. But as josephus allegeth out of Manethon the Egyptian Chronicle, August. lib. 18. the 〈◊〉 de●, cap. 11. Danais lived after the Hebrews departed out of Egypt 300. years: Then it is evident, that in Moses time, nor many years after, Egypt had not that name. 3. The meaning than is, that since Egypt began first to be inhabited, which was about 100 years after the flood, at the division of tongues, at the building of the tower of Babel: for than Noah's sons were dispersed into the world, and Mizraim the son of Cham was the founder of this nation, of whom it is in Scripture usually so called: from thence until this time are 697. years. 4. Hence is manifest both the error of Gerardus Mercator, that the Egyptians do fetch their pedigree from beyond Noah's flood; as also that fabulous fiction of the Egyptians, that before Amasis, who was King of Egypt in the time of Cyrus, affirm that there reigned in Egypt above 330. King's: and they do boast of Chronicles of 13. thousand years. Pompon. Mela. lib. 1. de situ orbis. Perer. QUEST. XVIII. Of the greatness of this tempest of hail. Vers. 28. THat there be no more thunders of God, and hail. That is such grievous and terrible thunders. 1. The greatness of these thunders is set forth by these four arguments: the efficient, God was the author of them beyond the ordinary work of nature; the matter there was fire and hail mingled together; the effects, they killed both man and beast that were abroad, and blasted all the corn that was above the ground, vers. 31. and by way of comparison, there was never such hail in Egypt before, vers. 24. Ferus. 2. Wonderful are the effects of thunder and lightning, they make the Hinds to calve, and other cattle to cast their young: and therefore because of the terror and power of them, they are called the voices of God, Psal. 29. Borrh. 3, In this hail, this is admirable, that although it reigned hail throughout all the land of Egypt, yet the land of Goshen was exempted: as the great hailstones which fell upon joshuas' enemies and killed them, touched not the host of Israel johova 10.4. Thus the hail and lightning destroyed all abroad, the hail the more softer and tender things, the lightning such things as were sturdy and strong, renting and breaking asunder what soever resisted. The Chronicles make mention of a most grievous hail in France, under the reign of Lodovicus son to Charles the Great, about the year of the Lord 821. which was of such bigness that it slew both man and beast: and at that time a piece of y●e of 12. foot long fell with the hail out of the air. Perer. 11. QUEST. XXI. How Moses knew that Pharaoh dissembled. Vers. 30. I Know that ye will not yet fear. 1. Some make this the sense (expounding the word terem for priusquam, afore) I know that now, before the plague is removed at my prayer, that ye will make a semblance and show of fear, but when I have prayed, and you are delivered, than you will return to your former hardness of heart. Vatab. But beside that to make up this sense, much must be understood and supplied, that is not in the text, the word terem rather signifieth here nondum, not yet, as it is taken, Gen. 19.4. and cap. 10.7. and thus both the Septuagint and Chalde Paraphrast interpret it negatively, as is showed before in the diverse readings. 2. Although Moses saw some present fruits of sorrow and fear, yet he knew, that they were far from true fruits, because Pharaoh only humbled himself for the time, to be delivered from this plague: and Moses had experience already of his hypocrisy and dissimulation: and further, he knew that Pharaoh was given over of God to hardness of heart, and therefore no found fruits of repentance could come from him. QUEST. X. What kind of grain was not smitten with the hail. Vers. 32. THe wheat and the rye were not smitten. 1. That which we here translate rye, is in the Hebrew, cus●meth, which Hierome sometime translateth vicia, a kind of fetches or tares, sometime far: some take it for a kind of bear barley, others take it for spelta, a kind of wheat so called, well known in Italy and Pannonio: so Montan. and Pagnin: but it is rather that kind of grain which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zoea, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint read, a middle kind of grain between wheat and barley such as rye is. Diosco●ides saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. cap. 1, so also saith Herodotus that they used that kind called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for bread, which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is well translated rye, for it was a kind of beead corn, therefore neither fetches nor barley, and a middle sort between wheat and barley, 2. Now in that the barley was smitten, and not the wheat and rye, the reason is given, because the one was cared, and the other was hid, the word is aphiloth obscure, not hid in the hose, as Pelican, but hid in the ground: jun. 3. the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin serotina, because the wheats and rises were late sown: but it is not like that wheat and rye were sown after their barley, which sooner cometh up and is sooner ripe: but though they were sown together, yet the barley lieth not so long hid in the ground, as the wheat and rye: the reason then of this difference was, the barley was grown of good length out of the ground, and so was blasted and smitten, the other not yet appearing out of the tilth, but lying hid. 4. But with us the use is contrary, for our wheat and rye, which we call winter corn, are out of the ground before the barley is sown Some think that the Egyptians do sow all their grain together in the slime and soil that Nilus leaveth behind, about the Autumn, and then plow it in November, and sow it again in April: Borrh. in cap. 7. but that is not like: for both the moistness of the ground, after the overflowing of N●lus, and the warmth of the air, which in winter time in Egypt is temperate, would have brought forth the wheat and rye sooner, that it could not have lain so long hid, as toward the spring, when it is supposed this tempest of hail came. And again, the use of husbandmen is not first to sow their ground and then to plow it: but first they make it plain and ready, and then cast in their seed, as the Prophet showeth, Esay. 28.25. Therefore it seemeth more like, that the Egyptians sow no corn at all, but toward the spring, as the like use is in some parts of England, as in Cumberland, as I have been informed, where they sow not their wheat and rye before winter, as in other countries but toward the rising of the year, and so all these kinds being sown much about one time, the barley might sooner appear above the ground 5. Now by this it may be conjectured at what time of the year these plagues came, the corn doth begin to ear but toward the spring, when all things as it were revive and begin to flourish. But the spring in those countries is forwarder, than it is with us: for they had ripe corn in mid March when they kept the Passeover: this plague then of hail might be sent about the end of February, and so all the rest within the compass of a month, or in a very short time, as is showed before, quest. 29. in cap. 7. 4. Places of doctrine. 1. Doct. The pestilence is sent of God. Vers. 3. BEhold the hand of the Lord is upon the flock. This showeth that the plague and pestilence cometh not by chance, nor by natural means only, but it is sent of God: so the Prophet saith, Shall there be evil in the city, and the Lord hath not done it? Amos 3.6. Ferus. 2. Doct. Why the Lord suffereth the wicked and is patient to them ward. Vers. 16. THerefore have I kept thee. The Lord useth great patience and longanimity toward the wicked and obstinate, as here to ward Pharaoh, which the Lord doth for diverse ends: 1. Hereby it appeareth how great an evil the hardness of the heart is, which can neither be won by benefits, nor yet mollified by punishments. 2. That the wicked and impenitent may be inexcusable, having so long a time of repentance given them. 3. That God's goodness & mercy might appear in suffering so long the vesses of his wrath. 4. That God thereby may have occasion to show his judgements in the world, and to set forth his glory: which is the reason here touched why the Lord spared Pharaoh. Perer. 3. disput. in cap. 9 3. Doct. How the Lord punisheth sin with sin. Vers. 12. THe Lord hardened the heart of Pharaoh. Thus God in his justice doth punish sin with sin. Pharaohs former obstinacy and hardness of heart, is punished with a greater measure and degree of obstinacy. Piscator. So Saul was punished with desertion, and being left unto himself, after he had committed most grievous sins of hypocrisy, presumption, disobedience, cruelty. Thus the Lord punished the Gentiles, by giving them over to their hearts lusts, Rom. 1. 2●. The hardening then of the heart, as it is evil, proceedeth of man, as it is a punishment, it is disposed and inflicted of God. 4. Doct. Of the force of the law of nature. Vers. 27. PHaraoh said I have now sinned. here we see the force of the law of nature, which informeth Pharaohs conscience, that he had sinned and done amiss: So the Apostle teacheth, That the Gentiles did show the effect of the law written in their hearts, their consciences bearing witness, and their thoughts accusing one another, or excusing, Rom. 2.15. Hence also it is evident, how the Law differeth from the Gospel: the Law worketh terror, and revealeth sin, but the Gospel worketh comfort in the remission and forgiveness of sin, Borrh. 5. Places of confutation. 1. Conf. That God hardeneth the heart otherwise than by permission. Vers. 12. THe Lord hardened the heart of Pharaoh. Bellarmine, and generally the Romanists do hold, that God doth no otherwise blind the mind, and harden the heart, than permittendo & deserendo, by permission only and desertion, or forsaking, negatiuè, non positiuè, negatively only, not positively, that is by denying and withholding his grace, not by acting or doing any thing. lib. 2. the amission gratia, cap. 14. obser. 4. But this text evidently doth convince him. The Lord is here said to harden Pharaohs heart, which sheweth an action in God, not a connivance or permission only. And three ways God is an agent in hardening of man's heart, and yet he is free from all touch or suspicion of evil. 1. God is to be considered as the Creator of all, from whom both the righteous and unrighteous receive all their natural powers & faculties, whereby they live, move, work or do any thing, In him we move, live and have our being. Act. 17.28. So Augustine saith, Non peccati cujusquam author est deus, sed naturae creator: God is not the author of any sin, but the Creator of nature, which when it had power not to offend, yet trespassed of it own accord. 2. Though the Lord willeth not sin to be done, neither approoveth it when it is done, yet he doth order and disposeth it being done, August. arti●. 6. f●ls. imposit. and directeth it to such end as himself pleaseth: so it is said in the Psalm, Whatsoever it pleased God that did he in heaven and in earth, Psal. 13 5.6. God would never suffer sin to be committed in the world, but that be knoweth how to turn it to good, as here he useth Pharaohs hardness of heart to his own glory. Augustine saith, Aliud Deus fecit & ordinavit, aliud non fecit, sed ordinavit: Some things God both doth & ordaineth, some things he doth not, yet ordaineth: that is, disposeth of them to some good end. 3. God is to be considered in the action of the hardening of the heart as a just judge that punisheth sin by sin: so is he also an agent, and not a patient or sufferer only. Their own master of the sentences doubteth not to say, August. in Ps. 7. that concupiscentia in quantum poena est peccati, Deum habet a●thorem: that concupiscence as it is the punishment of sin hath God the author thereof. lib. 2. distinct. 23. So likewise may it be said, that the hardening of the heart, as it is a punishment of sin proceedeth from God; and his reason is, because all punishments are just. Therefore as God is a Creator giving power and life to all, as he disposeth and ordereth evil actions unto good, as he is a just Judge and punisher of sin, so is he an agent, in hardening of the heart, therein showing his power, wisdom and justice: but the sin and evil therein committed is only of man, who properly hardeneth his own heart. 2. Conf. Against the toleration of any contrary religion. Vers. 29. AS soon as I am out of the City. Moses will not pray in the City which was given to superstition and Idolatry, he will separate himself from the company and presence of the superstitious and unbelievers, that he may give himself to fervent and zealous prayer. And for this cause he said before, that the people could not sacrifice unto God in Egypt: Simler. By this than we see, that God cannot be purely served in the midst of Idolaters. They which will worship God aright must sequester themselves from among such. It is therefore a dangerous thing that any toleration of a contrary religion should be admitted, God will have as the whole heart in man, so the whole worship in his Church: where God's ark is, there Dagon shall be thrust out of his place: for there is no fellowship between light and darkness, Christ & Belial, 2. Cor 6.14.15. As jacob would suffer no superstition in his family, but removed all the images out of his house, Gen. 35. so will a religious prince in his kingdom. 3. Conf. Of assurance and confidence in prayer. I Will spread mine hands unto the Lord and the thunder shall cease. Moses here prayeth with confidence, and is assured that God will hear his prayer. So ought we to ask in faith, & pray with assurance that God will hear us. S. james saith, let him ask in faith and waver not, neither let that man think (that is, he which wavereth) that he shall receive any thing of the Lord, cap. 1.6.7. How then are not the Romanists ashamed thus to affirm, non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus; that faith is not requisite in prayer, to believe certainly that God will absolutely do that for us which we ask? Bellarmin de bon. operib. in par●icul. cap. 9 Indeed there is a double kind of such assurance, one is extraordinary, which proceedeth of some special revelation, as here Moses building upon God's particular promises made unto him, was sure his prayer should take effect; the other is an ordinary assurance, which is also of two sorts▪ either when we pray for things spiritual concerning eternal life, where the faithful have an absolute assurance to be heard: or for things temporal, where our assurance is but conditional, that God will grant us such thing so fair forth as they are expedient. And even in praying for things temporal there is also an assurance 〈…〉 and determinate, which is somewhat rare, yet often found in the children of God, when they ha●e 〈…〉 and constant persuasion, that God will hear them for their temporal blessing which they pray for: and God therein never faileth them: as jacob was assured, that God would keep him in his journey, and give him bread to eat and clothes to put on, Gen. 28. And of this assurance S. james speaketh th●t 〈…〉 of faith shall save the sick, jam. 5. they which pray with confidence and assurance, for the health of the body, even shall be heard therein: they which are not heard have not that f●i●h, and God giveth them not that faith and assurance, because he seeth such health not to be good for them. There is beside this a general assurance, which every one of God's children feeleth in their prayer: as to be fully persuaded, that either God will give them that particular temporal blessing, which they pray for, or some other gift which God seeth to be more necessary for them. As Paul was not in particular assured that the prick of the flesh should be taken from him, yet he knew that his prayer should obtain either that, or a more precious gift: as the Lord said, my grace is sufficient for thee: he received the grace and strength of God, to resist and overcome that temptation, though it were not altogether taken from him. Augustine concerning this difference of assurance between prayer for things temporal, and for things spiritual hath this excellent sentence: Sanitatem quis petit, cum agrotat, & forte ei adhuc aegrotare utile est; potest fieri ut hic non exandiaris: at vero cum illud petis, ut det tibi Deus vitam aeternam, securus esto, accipies: A man asketh health when he is sick, and yet it may be good for him to be sick; it may be than thou shalt not be heard here; but when thou asketh of God to give thee eternal life, be out of doubt thou shalt receive it. 6. Places of moral use. 1. Observ. Sin the cause of extraordinary sickness. Vers. 10. THere came boiles breaking out into blisters. As Pharaoh here and his people were smitten with boiles and ulcers for their sins, which they had committed against God and his people; so when the Lord sendeth strange diseases and sicknesses into the world, we must take them as signs of the wrath and indignation of God, Simler. As the Apostle showeth that the Corinthians for certain abuses, which they were guilty of, in receiving the Lords Supper, were chastised, some with sickness, some with death, 1 Cor. 11.30. 2. Observ. God's judgements tempered with mercy. Vers. 19▪ SEnd therefore now and gather thy cattle etc. The Lord remembreth mercy in the midst of his judgements: though the Lord had certainly determined to bring this plague of hail upon Egypt: yet together Moses giveth advice, how both they and their cattle should be preserved from it: thus saith the Psalmist, Mercy and truth are met, righteousness and peace shall k●ss● one another, Psal. 85.10. God's truth and justice is accompanied with mercy, truth and favour, Pelican. 3. Observ. Confession of sins which proceedeth only from the fear of God's judgements is no true or right confession. Vers. 27. PHaraoh said unto them, I have now sinned. This was no true confession, but Pharaoh was forced thereunto by this grievous plague of hail and lightning, that was upon him and his people: and beside, he simply confesseth not his sin, but now▪ that is, in this, or at this time, I have sinned: so hypocrites do not truly confess their sins, but those only they sometimes will seem to acknowledge, that are notorious, and wherein they are manifestly convicted, Ferus. Here we have all the parts of popish penance, contrition, confession and satisfaction, for he is content to let the people go: but yet it was far from true or sound repentance: so in judas there was all three, contrition, confession, and satisfaction in restoring the money, which he had taken to betray Christ: but he wanted the fruits of true repentance, the peace of the conscience, and clearing thereof before God by remission of sins, as the Apostle showeth, Rom. 5.1. and 1 Cor. 7.11. Simler. 4. Observ. To hope the best of men while they live. Vers. 29. AS soon as I am out of the City I will spread mine hands, etc. Though Pharaoh had deceived Moses diverse times before, yet he refused not still to pray for him: he hoped the best of him, as the Apostle saith, that charity hopeth all things, 1 Cor. 13.7. which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live, Ferus. CHAP. X. 1. The method and Argument. THis Chapter hath two parts according unto the two plagues therein described, the eight of Locusts, to vers. 21. and the ninth of the three days darkness, to the end of the Chapter. In the first part, there is, 1. the denouncing or threatening of the plague, to vers. 12. wherein we have, first God's Commandment unto Moses to go unto Pharaoh, with two reasons, that God might work his great miracles, vers. 1. and that he might declare them to their posterity, vers. 2. then Moses obedience in the execution of his charge: where he beginneth with the reprehension of Pharaoh, for his obstinacy, vers. 3. than he nameth what plague the Lord will send, vers. 4. and the effects thereof, both in devouring the fruits of the earth, vers. 5. and filling their houses, vers. 6. Thirdly, the event: Pharaohs servants move the King, vers. 7. he causeth Moses and Aaron to be called, vers. 8. they propound their request, vers. 9 But Pharaoh yieldeth not unto it but in part, vers. 10, 11. 2. Then followeth the execution of the judgement before denounced, where the sign, the stretching forth of Moses hand with the rod is expressed, than the instrumental cause, the East wind, vers. 13. the plague itself, vers. 14. and the effects thereof, vers. 15. 3. The events are these three, Pharaohs confession of his sin, with his supplication to Moses to pray unto God, vers. 16.17. Moses prayer, with the effect thereof, vers. 18. the third is the hardening of Pharaohs heart, vers. 23. In the second part, which containeth a description of the ninth plague of darkness, 1. The Commandment of God is premised, showing Moses what he should do, stretch out his hand toward heaven; and to what end, that there may be darkness; and what darkness, such as might be felt, vers. 21. 2. The execution followeth: showing Moses obedience, he stretched out his hand, vers. 22. the sequel thereof, in bringing darkness, which is described by the circumstance of the time, it continueth three days, vers. 23. by the effects, none could stir from his place; by the contrary, there was light with the people of Israel. Thirdly, the events in Pharaoh: 1. He seemeth to relent in promising to let the people go, with some limitation and exception of their cattle, vers. 24. Secondly his obstinacy and hardness of heart in refusing to let them go upon Moses reply, vers. 25▪ 26, 27. Thirdly, Pharaohs threatening of Moses, and charge that he should see his face no more, vers. 28. with Moses answer, vers. 29. 2. The diverse readings. A. P. I. Vers. 2. That I may show these my signs in the midst thereof A.P.H. 1. In the midst of Egypt, Lo●, of his Kingdom. V. G. better than, before him. B. or in him. L. or, in the midst of them. C. or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon them. S. It is better referred to the land itself, than either to Pharaoh or the Egyptians, as the words show in the original. I.P.B. Vers. 7. How long shall he be a snare unto us? I.P.B. rather than, an offence or scandal. A.U.C.L.S.G. for Moses had been an instrument of such grievous plagues, that they feared him, even as the bird the snare: the word m●kesh signifieth both, but the first rather here, as likewise Deut. 7.16. Dost thou not yet know that all Egypt is destroyed? I. B. C. L. better than, wilt thou know first that etc. A.P.U.G. or, I.B.L. etc. wilt thou know that Egypt is destroyed? Here the particle terem is omitted, which signifieth both nondum, not yet, and ante quam, before: the first is more fitting here: see before chap. 9.30. I C. Vers. 10. See to it, for evil is before your face. I.A.P. that is, he threateneth them if they will not cease to be troublesome to him, as vers. 28. better than, ye have some mischief in hand. B. so also L.S.U. the first sense is more agreeable, because of that watch word set before, se●, as vers. 28. take heed to thyself: the Chalde putteth both these senses together: See the evil which you intent to do, standeth against your face. G. A.P.U.I. Vers. 11. He cast them out of Pharaohs presence. A.P.U.C. i. Pharaoh cast them out from his face. I. better than, were thrust or cast out of Pharaohs presence. B. G. L. S. for the word ●egaresh is in the singular number. B. G. cum c●●er. Vers. 13. He stretched his rod over the land of Egypt. B. or, upon. G. cum c●ter, against. I. ghal more usually and properly signifieth upon, as chap. 8.5. I. cum caet. Vers. 14. Locusts. I. cum c●ter: better than, grasshoppers. B. G. Arbeh is the locust, and chagabh the grasshopper, Eccles. 12.5. I. V. A. P. Vers. 19 The reedy sea. I.U. the sea Suph. A.P. rather than, the red sea. L. S. C. B. G. Suph signifieth a r●ed: and that sea is so called because of the abundance of reed there growing, Plin. lib. 11. cap. ult. the same is also called the red sea, for that it seemeth to be red, because of the reed or the sand. Vers. 26. We do not know with what we shall serve the Lord. B.G.I.P. better than, how we shall serve. G. or what we shall serve. I. B. C. cum c●ter. S. for that is an improper phrase, or what was shall sacrifice. L. V. the sense but not the words▪ ghabadh to serve. 3. The explanation of difficult and doubtful questions. QUEST. I. Why Moses is bid to go to Pharaoh, notwithstanding his heart was hardened. Vers. 1. Go to Pharaoh, for I have hardened his heart, and the hearts of his servants, etc. 1. Moses is bid to go still to Pharaoh, because hitherto he hath prevailed nothing: and though the servants of Pharaoh, before time were obstinate as their master was, yet now they should be humbled, as it followeth, vers. 7. jun. 2. Though Moses is told before, that Pharaoh shall not hear, yet he is sent again to make him inexcusable, as in the Gospel Christ sendeth the leper to the Priest to be a testimony against them: Ferus. 3. The hardness of Pharaohs heart, is not the effect of the signs and wonders, but the occasion of them: for if Pharaoh had yielded at the first, than the Lord should not have needed to have contended with him by multiplying of his signs: Simler. This hardness of Pharaohs heart, proceeded from his own corruption, and the Lord as a just Judge further punisheth him with his own sin, but disposeth of it to his glory: so than God, in respect of the immediate act of hardening Pharaohs heart, is said to harden it not positively by making his heart hard, but negatively, in not mollifying it, but leaving of him to himself: but as the hardness of heart is a punishment of Pharaoh, and as it is referred and disposed of to God's glory, the Lord also worketh positively, and actively. 4. So then this is the order of the causes here propounded, the end of the hardening of Pharaohs heart, is, that God may show his signs; the end thereof, that God's works may be known in Israel, and declared to their children: and the chief end of all, is, That ye may know that I am the Lord: junius. QUEST. II. How Moses is said to be a snare to the Egyptians. Vers. 7. HOw long shall he be a snare unto us? 1. The Septuagint put the article in the neuter Gender: How long shall this thing be an offence: but it is better understood of Moses: he was as a snare and trap unto them in respect of these grievous plagues and afflictions, which he was the minister of: Simler. And therefore they are afraid of him as the bird is of the snare: jun. 2. They use three reasons to persuade Pharaoh. first, in respect of themselves, they all smarted for one man's obstinacy; in respect of Moses and the Israelites, their request was reasonable, they did but ask leave to go to serve their God: thirdly in regard of the whole land of Egypt, which was almost destroyed: Ferus. 3. Though Pharaohs servants seem for the time to be touched, yet they were far off true repentance and conversion unto God: and they do not leave for all this their superstition and Idolatry, Simler. and afterward their hearts were hardened again, when they with Pharaoh pursued after Israel to the red sea. QUEST. III. Of Pharaohs wish, Let the Lord be so with you, etc. Vers. 10. SO let the Lord be with you as I let you go. 1. Some do interpret these words as plainly spoken, that Pharaoh wisheth indeed that God were no more merciful unto them, than they should find him: Genevens. But this though it bewrayeth an uncharitable mind in Pharaoh, yet it showeth that he had a reverend opinion of the divine assistance, which he wisheth to be as far from them, as his affection was. But Pharaoh had no such opinion of the God of Israel. 2. Therefore it seemeth that these words are uttered with a kind of derision: as if he should say, you boast much, that you serve a mighty and great God, well, let him deliver you, for I will not; and so in effect he saith, as he did at the first, I know not the Lord, chap. 5. Ferus. 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed: for he afterwards himself did let Israel go, and he wisheth God even so to be with them as he would let them go, which indeed came so to pass, God was with them and so overruled Pharaohs heart, that he was content to dismiss them, jun. Of the eight plague. QUEST. IV. Of the nature of Locusts, and whether this plague were extraordinary. Vers. 13. IN the morning the East wind brought the Locusts. 1. Pliny writeth strange things of these Locusts, as how the female dieth of a certain worm that choketh her breeding between the jaws, as soon as she hath brought forth her young: that in India there are of them three foot long: they are taken up with the wind and fly over the seas, and fetch a great compass to seek food; they are in such multitudes, that they shadow the sun: where they light, they fear the grass by touching it, and devour up all, yea they do eat through the roof of the houses. They often fly over out of Africa into Italy. In the region Cyreno, there is a law thrice in the year to fight against them. First in destroying their eggs; then the young; and after when they are grown. In the Isle Lemmis every one is appointed a certain measure of Locusts which they shall kill and bring to the magistrate: and they do nourish birds of purpose to take their flight against them, and so to destroy them. In Necare and Syria they embattle themselves against them. Thus much Plini, lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usual, yet this plague was extraordinary, both in respect of the diverse kinds, as Caterpillars, Grasshoppers, Psalm. 78.46. and their multitudes, they covered the face of the earth, vers. 5. and as the Chalde Paraphrast expoundeth, they shadowed the beams and light of the sun: beside, otherwise then Locusts use to do, they did not only consume and eat up the fields, but filled also their houses: Further these Locusts come at the time appointed, To morrow I will bring Locusts upon thy coasts, vers. 4. In so short a time for such a multitude of Locusts to be gathered, it was admirable, Simler. And lastly for them at that time of the year to come, in the spring, which is the breeding time, whereas they usually do strike over into other countries in harvest, when the fruits of the earth begin to be ripe, to seek for food, as Pliny writeth of them: Propter famem exter●a pabula petere sciunt: The inhabitants know that they seek foreign food for hunger: immensos tract us permeant dira messibus contegunt nube: they go over diverse countries and cover them as with a cloud hurtful to the harvest, Plin. ibid. QUEST. V. Of the greatness of this plague of Locusts. NOw the greatness of this judgement appeareth diversely. 1. These Locusts came upon Egypt, a● the Lords royal host, and so are they called, joel. 2.25. the Lords great host: not in comparison of the superior spiritual powers, but in respect of weak men, against whom the Lord can arm the least of his creatures: Rupert. and Pharaoh could better have resisted an hundred thousand men than these Locusts, Ferus. 2. The Locusts consumed all the herbs, fruits of trees, and every green thing, whatsoever the hail had left, vers. 15. 3▪ They filled their houses, vers. 6. as the frogs did before, and went into every room and chamber, their amberies, victuals, storehouses were pestered with them: for so it may be gathered by the like annoyance in the frogs. 4. And not only so, but with their venomous teeth, they did bite and destroy men, and therefore Pharaoh desireth, vers. 17. that God would take away that death only; and so we read, Wisd. 16.9. that the biting of Locusts and flies killed them. QUEST. VI Why sometime Aaron, sometime Moses stretched out the rod. Vers. 13. NOw Moses stretched forth his rod, etc. 1. This is to be observed, that in the bringing of some plagues, Moses commandeth, and Aaron stretched out the rod, as in the three first plagues, of the bloody waters, frogs, and lice; in the two next of the swarms and murrane Moses and Aaron do nothing; in the three following Moses is the instrument to bring the botches, the hail and Locusts. 2. The reason of this difference the Hebrews ascribe to the dignity of Moses, who brought the plagues that came from above, out of the air and sky, and Aaron those, which were wrought below. And herein is fulfilled the promise of God to Moses, that he had made him Pharaohs God: for so Moses commandeth the air, fire and water, and all the elements as a terrene God. 3. Yet Moses doth not any thing by his own power, neither is there any virtue in his rod: Moses indeed stretcheth out his rod: but is said, that the Lord brought the East wind, Simler. QUEST. VII. What k●nde of wind it was which brought the Locusts. THe Lord brought an East wind. 1. God useth the Ministry of the wind, not as having any need of it, but that we might know, that when any wind or weather is sent, God is the author of them. 2. This was not a southerly wind, as the Septuag. read; and Philo, to whom Pererius subscribeth, affirmeth the same: but beside that the word ked●m signifieth the East, it is evident by the contrary wind, which cast them into the red sea, called the West wind, vers 19 that the East wind brought them, Thostatus. And the Latin interpreter, though missing of the sense of the word, calleth it urentem ventum, a searing wind, which best agreeth to the East wind, which is well known to sear and wither fruit, and to breed caterpillars and worms. 3. Though it be usual in those parts for Locusts to be brought with the wind, yet such an infinite number of them, and in so short a time to be brought, was mircaulous and extraordinary, Simler. QUEST. VIII. Whether this plague of Locusts were incomparable and not to be matched. Vers. 14. SO grievous Locusts like to these, were never before, neither after them shall be such. How then agreeth that place of the Prophet joel with this, where he speaking of the like plague of Locusts saith, There was none like i● from the beginning, neither shall be any more after it? joel. 2.2. It may be answered that it is here meant of Egypt, that in that land there were never any such Locusts neither should be, as it is said of the hail: so grievous as there was none throughout all the land of Egypt, since it was a nation, Reconciliation. chap. 9.24. 2. But because the words here are general, no mention being made of Egypt, it may rather be answered: that these Locusts came all at once: but in that plague which joel speaketh of, these four kinds, the Palmer worm, the Grasshopper, Canker worm and Caterpillar did one succeed another: and one devoured that which the other left, joel. 1.2. And in that respect it is said to be so grievous as none was before it: Simler. 3. Or rather it is said to be incomparable, for the continuance of it, which was certain years: whereas these Locusts endured not many days. QUEST. IX. In what sense it is said the Locusts devoured that which the hail left. Vers. 15. THey did eat all which the hail had left. And yet it is said before that the hail did smite all the herbs of the field, chap. 9.25. then there was nothing for the Locusts to devour. 1. Some answer, that the hail only touched the corn, as rye, wheat, barley, flax, but not the grass, than the Locusts came and devoured herb, grass and all: Pelican. But the text itself admitteth not this: for the hail is said to smite all the herbs of the fields: and so the Locusts did also eat all the herbs of the field, vers. 15. 2. Some think, that there was some respite between the hail and the coming of the Locusts, and that in the mean time the corn and other fruits, which the hail and lightning had smitten, did grow again, and then the Locusts came and devoured it: Simler. But beside that it is showed before that this plague of Locusts followed the other within two or three days, quest. 9 in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring; the text favoureth not this conceit: because the Locusts are said, to eat that which the hail left, but that which was then not grown, cannot be said to be left. 3. Therefore it may be better answered, that where the hail is said to have smitten all the herbs of the field, it must be understood for the greatest and most part, as it was said before, chap. 9.6. that all the cattle of Egypt died: whereas some remained for the other plagues, as for the hail, chap. 9.25. Simler. 4. But neither are we forced in this place so to restrain the generality of these words: but this may be said, that where the hail and lightning did smite, though all the herbs and fruits were touched, yet not the whole: there might be some green thing remaining after the hail and lightning played the part, as we see in the searing and blasting of corn, that some escapeth: so that which this tempest had not blasted and seared, the Locusts devoured. QUEST. X. Why the plague of Locusts is called a death. Vers. 17. THat he may take away from me this death only: 1. Some think that be so called this plague, as if he should say, this destruction, because it brought a decay and consumption upon all things: Vatab. but death properly is understood of living creatures, as cattle and men. 2. Some refer it to the event, which Pharaoh might fear, lest that the people being offended with Pharaoh who was the cause of these plagues, might make some mutinous insurrection, whereof slaughter and death might follow: Simler. But he speaketh of death and mortality already begun, and not feared only. 3. Therefore some think that the Locusts with their biting, killed men, as it is collected, Wisd. 16.9. and that therefore it is called a death: Perer. but this is not all, for he saith, this death only: his meaning is not, that the men in their houses should be delivered from the biting of Locusts, but generally that the land might be rid of them. 4. Therefore it is best to understand death here generally, both of the mortality of men, and the destruction of the fruit, and so to comprehend them both: jun. And so Pharaoh desireth for this once to be spared, that if he keep not promise with them afterward, than he will desire no favour. QUEST. XI. Of the mystical application of this plague of Locusts. FOr the mystical application of this plague of Locusts, first, Origen thereby would have signified obstinate and disobedient men, that cannot endure the government of God their King over them: as the Locusts are said to have no King, Prov. 30. 2. Augustine making a resemblance between this ninth plague, and the ninth Commandment, doth by Locusts that hurt by biting, understand the false witness and the slanderous tongue: and as the Locusts cannot fly of themselves, but are carried by the wind, so the false tongue is ruled by the spirit of Satan. 3 Gregory findeth out other applications, Gregor. lib. ●0. mor●l▪ cap. ●0. as one while he thereby understandeth the people of the Jews, that like Locusts would leap forward, that is, make great profession of obedience, but fall again to the ground: again by the Locusts he understandeth the Gentiles that gathering in troops, as Locusts, do fight for the faith: Likewise he doth refer it to Christ, that like as a Locust leapt out of the hands of his enemies, and by his resurrection escaped out of the bands of death. 4. In these applications we may observe three things, first the variety, how one differeth from another in their conceits, whereas Scripture is always consonant. Secondly the multiplicity of sense, which is coined by one and the same man; but the sense of Scripture is one. Thirdly, they accommodate the same Scripture, to signify contrary things, as both good and evil; whereas the Scripture, as a fountain doth not at one place send forth sweet and bitter. 5. Therefore for the mystical application (leaving these fantasies and devices of men) we will have recourse to the Scripture itself; which by biting flies and Locusts understandeth both the violent enemies of the Church, such as by tyranny and cruelty oppress it: as the Lord saith, he will hiss for the Fly of Egypt and the Bee of Assur; and they shall come and light upon the valleys, Isa. 7.19. as also the spiritual enemies, as false teachers, Heretics, Seducers, which are compared to Locusts that rise out of the smoke of the bottomless pit, Apocal. 9.4. Rupert. Simler. QUEST. XII. How Moses turned himself going out from Pharaoh. Vers. 18. THen he went out from Pharaoh. 1. Moses is here understood, though not expressed, because he was the more principal: and he at other times had removed the other plagues. 2. This may serve to expound that other place, vers. 6. that Moses turned himself and went out from Pharaoh, which some do interpret according to the use and fashions of the East countries, as it is observed in Turkey at this day, that when they depart from the King, for sign of reverence they go backward, and so they think that Moses did here: But if Moses had gone backward, than he had not turned himself at all, and the word here used, phanah, signifieth to look back, or turn the face: Num. 16.42. They turned their face and looked toward the Tabernacle: if Moses then departing from Pharaoh turned his face, than was his back toward the King. 3. Wherefore the meaning of it is, that Moses either went out in haste, to dispatch that thing which he had foretold: Simler. Or he went away in great indignation, as not sustaining any longer to talk with such a wicked man; as also by this his sudden departing▪ signifying, that the Lord would deal no more with him by messages, Ferus. Of the ninth plague, of the three days darkness. QUEST. XIII. Of the cause of the darkness of Egypt. Vers. 21. STretch out thine hand, that there may be darkness etc. Concerning the cause of this darkness: 1. Neither was it caused by an eclipse of the sun, The ninth plague. as Philo: For though the sun had been eclipsed, yet other stars might have given light, but they had none at all: and the eclipse of the sun is general; this darkness was only in Egypt: neither doth the sun continue many hours in the eclipse, much less three days. 2. Neither was this darkness in blinding of the eyes of the Egyptians, as the Sodomites were blinded: for to what purpose then should it be said, that it was palpable darkness that might be felt? 3. Neither was this darkness only a privation of the light of the sun, as Gloss. inter. linear. but there was some impediment in the air, because it is said, it was a thick and palpable darkness. 4. Neither yet was the cause of this darkness only in the air, which was incrassate and thickened with dark mists. Paul. Burgens. Perer. For the stretching of Moses hand toward heaven, sheweth that the beginning of this darkness came from thence: and that as at josuahs' bidding the sun was stayed in his motion, so here by the power of God, in the stretching out of Moses hand, the sun withdrew his light, as he did in the passion of Christ. 5. So that two causes here concurred: both the celestial lights above were hindered from shining upon Egypt, and the air also was thickened with dark mists: like as the cloud which went before Israel, on the one side gave light to Israel, and on the other it was darkness to the Egyptians Lyranus,, Thostatus, Cajetan. Simler. And unto this miracle, the Prophet Amos seemeth to allude, chap 8.9. In those days I will cause the sun to go down at noon, and I will darken the earth in the clear day, Ferus. Two reasons are yielded of the darkness, the suppressing of the light of the sun, the privative cause, and the bringing of darkness upon the air, the positive cause. QUEST. XIV. How it is said the darkness was felt. Vers. 21. EVen darkness that may be felt. 1. The Chalde expoundeth the word mashash for recessit, the darkness of the night departed, that is, the darkness of the night was obscured by this darkness: but the word properly signifieth to feel, as Gen. 27.12. and so the Septuagint and Latin do here read: Paguin. Montan. Vatabl. with the rest. 2. Philo taketh this to be spoken in respect of the effect: because it was so dark that they were fain to go feeling up and down: but seeing they stirred not out of their places, it seemeth that little feeling served their turn. 3. Others think that it is an hyperbole, only to show the greatness of the darkness, Pelican. But where the words admit a plain sense of themselves, we need not run unto figures. 4. Some think they were therefore called palpable, not in respect of the darkness, which is properly the object of the sight, not of the feeling, and so cannot be felt, but of the air the subject of the darkness, which was thickened with gross mists and vapours, so that they might be felt, Perer. And it was so thick, that it hindered the light of the fire, and of other artificial lights, junius. QUEST. XV. How the Israelites had light in their dwellings. Vers. 23. But all the children of Israel had light where they dwelled. The Hebrews imagine that the light followed the Israelites, whether they went, yea though they pierced into the darkness of the Egyptians, it went with them: but the text will not bear so much: They had light in their habitations where they dwelled: but I doubt whether they could carry it to the habitations of the Egyptians: I prefer rather the opinion of the author of the book of Wisdom, chap. 18.1. who saith, that the Egyptians heard the voice of the Israelites, but saw not their image: but if the Israelites had brought light with them where they came, the Egyptians should both have seen them, and heard them. 2. But this may be truly affirmed, that not only the land of Goshen had light, but even these particular habitations, where the Israelites dwelled, being intermingled with the Egyptians, had this light which was kept from the Egyptians, though dwelling by them, Simler. QUEST. XVI. Whether the Egyptians used in the time of this darkness any candle or fire light. NOw concerning fire and candle light, whether the Egyptians had any help or comfort by them while this darkness continued: 1. Neither is Cajetans' opinion sound, that barreth the Egyptians only of the light of the sun, and stars, and alloweth them candle and fire light: for beside that, this is contrary to the text, that in affirming▪ that there was light to the Israelites, denieth all light to the Egyptians: by this means, this plague of darkness, which was of all the most grievous, should have been no great burden unto them, if they could have helped themselves with other lights. 2. Some think that the fire of the Egyptians was put out, and extinguished with some tempest that came with the darkness, Thostatus. Which opinion the Septuagint favour, adding that there was darkness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tempest: but there being no such thing here spoken of, it is but their imagination: and beside it is unlike, for the tempest and wind would have helped to disperse the thick mists which darkened the air, and to have attenuated it. 3. Wherefore it is most like that the air was so thick, and the darkness caused thereby so great, that the light of fire and candle could not pierce it: so Philo and Paulus Burgens. jun. Hereunto also agreeth that collection▪ Wisdom. 17.5. No power of fire might give light. QUEST. XVII. How it is said no man rose up from his place. Vers. 23. NO man saw another, neither rose from the place. 1. Not that the thickness of the air was such, that i● hindered their going, or moving, as Paul. Burgens. For if the air had been so thick, it would rather have hindered their breathing, than their moving. 2. Nor yet is it the meaning▪ that they did not move themselves by the benefit of any celestial or external lights, but by the means of such lights, as they used in their houses: for the Scripture absolutely saith, that they did not rise up from their place, that is, at all. 3. Some think the meaning to be this, that they did not go out of their houses, their labour abroad, and all other kind of businesses ceased, and were intermitted, because of the want of light: but yet they might stir up and down in their houses, Simler. But seeing the text saith, that they saw not one another, if they were deprived of all sight, it is very like that they had no list to move or stir up and down. 4. Wherefore it is more probable, that the Egyptians did not move out of the place where they sat, (the word is mittachtan from that which is under them) but as it is in the book of Wisdom, They were all bound with one chain of darkness, chap. 17.17. And in the same place two reasons are given thereof, Sometimes they were troubled with monstrous visions, and sometime they swooned, v●rs. 14. That is, either they were afraid to move from their place, because of the monstrous visions and shapes which they seemed to see, even in the dark, or their own perplexed conscience made them afraid. And so as Philo saith, Per silentium fame cruciabantur: they in silence were pinched with f●mine three days together: one not being able to help another: But they sat still mourning and complaining without comfort, Sic Lyran. Thostatus. Perer. QUEST. XVIII. When Pharaoh sent for Moses, whether after the darkness was removed or afore. Vers. 24. THen Pharaoh called for Moses. Here the doubt is, how Pharaoh could send for Moses, there being such a great darkness that none moved from his place. 1. This doubt were easily removed, if Cajetans' conceit be admitted, that they had the use of fire and candle light: but that is refuted before. 2. Some think, that they moved and stirred ●●t to any ordinary business, but upon such necessity occasion they might stir, Simler. But this were to limit and restrain the Scripture, where no need is, which saith, that none (that is, upon what occasion soever) moved from his place: and if Moses had come to Pharaoh, while this darkness continued, he had also brought light with him. But Pharaoh of all the rest saw no light for three days. 3. Wherefore it is more like, that Moses was not sent for to Pharaoh till the three days darkness was over; whereof this is some probability, because he intreateth not Moses, as afore, to pray to remove the darkness, which he would not have omitted to do being in such great perplexity. And he sendeth for Moses, though the darkness were over, because he knew that Moses would not leave him, but he feared that one plague would still follow another, jun. Perer. QUEST. XIX. Of the greatness of this punishment of three days darkness. THis plague of darkness than was a most grievous punishment to the Egyptians. Cicero maketh mention of a great darkness for two days in Sicilia, about the hill Aetna, by reason of the breaking out of the flames thereof, so that one could not see another: lib. 2. the nature. dear. But this far exceeded. 1. They were bound with this darkness, as with a chain every man to his place, the husband man, the shepherd, the artificer, or wheresoever any was either in the field or in the house, so they continued, as it is noted, Wisd. 16.17. 2. They had no use either of sun light or fire light to solace and comfort themselves with. 3. They were pinched and pined with famine, not being one able to help another. 4. They were terrified with monstrous shapes and visions, which might appear unto them in the midst of the darkness: for Satan was not behind to play his part with them, being under his Kingdom of darkness both of body and mind. 5. They were perplexed in conscience, and were ready to fear upon every occasion. 6. This darkness did show the spiritual darkness of their souls, and was a forerunner of the everlasting darkness of hell which waited for them: Ferus. For the mystical application of this Egyptian darkness: Of the mystical application of the Egyptian darkness. 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence. Augustine doth accommodate and apply it to the tenth Commandment, Thou shalt not covet thy neighbour's wife: for such (he saith) are palpably blinded even as the Egyptians were. 2. But more fitly doth the same Origen apply it, to signify the blindness of the Egyptians, and the darkness of their superstitious mind that were ignorant of the true knowledge and worship of God, giving themselves to most filthy Idolatry: and it betokeneth also the gross darkness wherein the Gentiles were buried, before they were called to the knowledge of the Messiah: all the world was then in darkness, only in Israel was light and the knowledge of God. But chose, in the passion of Christ it was dark among the Jews and light elsewhere, which signified that light was sprung up to the Gentiles, and blindness fallen upon the Jews. 4. Places of doctrine. 1. Doct. The law is to be preached to the obstinate. Vers. 4. IF thou refuse to let them go, behold to morrow I will bring Locusts▪ Moses to Pharaoh being an obstinate and impenitent man, preacheth nothing but the law and judgement: the Gospel is not to be preached to such, but only to the broken hearted: as Christ saith, That the spirit of God was upon him to preach the Gospel to the poor, Luk. 4.18. This was a sign between the true Prophets and false: that these always cried to the people peace peace, but the other told the people of their sins, Ferus. 2. Doct. The difference between the children of God and the children of the world. Vers. 23. ALl the children of Israel had light where they dwelled. In this difference between the children of Israel and the Egyptians, is shadowed forth the diverse estate, between the children of God and the children of this world: the one are lightened with the knowledge of grace, the other sit down in the region of darkness and shadow of death, as the Apostle saith, Ye are all the children of the light, and the children of the day, we are not of the night nor of darkness, 1 Thess. 5.5. Borrh. 5. Places of confutation. 1. Conf. That children are the members of the Church, against the Anabaptists. Vers. 9 WE will go with our young and with our old, with our sons and with our daughters. Both young and old belonged unto Israel and to the Church of God: which maketh against the Anabaptists that count infants no members of the Church, and therefore deny them to be baptised. But the Psalmist exhorteth not only the ancient to praise God, but the young also: Young men and maidens, old men and children, Psalm. 48.12. Ferus. 2. Conf. Ignorance and darkness not to be found in the Church of Christ, but among the Egyptians. Vers. 23. But all the children of Israel had light where they dwelled. This external light betokeneth the spiritual light of knowledge, that the true Israel hath the light and knowledge of God. It hath been held as a principle among the Romanists, and their practice showeth them to be of the same mind still, that ignorance is the mother of devotion. And great hath been the ignorance and darkness which reigned many years under the Kingdom of Antichrist: Borrh. And out of the dark smoke of the bottomless pit, this misty darkness, have come forth all those swarms of Locusts, Monks, Friars, Mass Priests, Seminaries, whose endeavour is to sow error among the people, and to settle them in ignorance of the truth; to which purpose they forbid the Scriptures to be read, or prayers to be said but in the Latin tongue; they permit them not to read any books, which may instruct them in the truth; to sing Psalms, to confer or reason of their faith: All this showeth that they would still keep theirs in the Egyptian darkness. But thanks be unto God, that hath caused the light of the Gospel of his Son to shine upon his Israel in this land: that now that prophecy may be verified again of this land which is also by the way of the Sea; The people that sat in darkness have seen great light, and to them that sat in the region and shadow of death light is raised up, Matth. 4.15, 16. 6. Places of moral use. 1. Mor. Of the necessity of good education. Vers. 3. THat thou mayst declare in the ears of thy son Hence appeareth the necessity of the good education of children, that they should be instructed in the fear of the Lord in their youth: and so will they not forget it when they are old, Ferus. This is the Apostles counsel, that the fathers should bring up their children in the instruction and information of the Lord, Ephes. 6.3. The want of good instruction in the youth is the cause of the licentiousness and unthriftiness of the young men of this age. 2. Mor. The departure of the Ministers of God dangerous. Vers. 6. SO he turned him and went out from Pharaoh. This sudden departure of Moses from Pharaoh, and with indignation, did foreshow the fearful condition of Pharaoh, whom the Ministers and Prophets of God forsake. It was an evident argument of destruction at hand. So their case is hard that are left destitute of the Ministers of God's word. Worldly men consider not this, nay, they many times wish in their hearts that there were not a Minister to speak unto them. But like as the Jews state was desperate when the Apostles left them, and shook off the dust of their feet against them, Act. 13.51. so it fareth with those that are deprived of the presence of God's Ministers, Ferus. 3. Mor. The office and part of good counsellors. Vers. 7. THen Pharaohs servants said unto him. It is the part of good counsellors to persuade Kings and Princes to deal well with the servants of God, and to move them to the good of the Church and commonwealth: Piscator. Not to flatter the Prince, to make themselves great, or to deal unfaithfully, and only to seek themselves: as Shebna did, Isai. 22. but to be like the faithful Eliak●●▪ and as Ebedmelech that obtained favour for jeremy. 4. Mor. Not one jot of God's word to be omitted. Vers. 26. THere shall not be an hoof left. In those things which God hath prescribed and commanded, no● the least thing is to be omitted. Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans, according to the pattern which the Lord showed him in the mount, Exod. 25.9. Simler. So not one jot of the word of God must be left undone: but it must be kep● exactly to an hair's breadth, as we say. CHAP. XI. 1. The method and Argument. IN this Chapter, there is a continuation of the narration of Moses last appearing before Pharaoh, to vers. 9 then a conclusion of the whole history of these plagues. 1. In the continuation, there is set forth, first the Lord's speech with Moses, both revealing unto him that one plague was behind, vers. 1. and repeating the first promise of enriching the Israelites by the Egyptians, vers. 2. where Moses inserteth the reason why this should be effected, because both the people in general, and Moses specially should be gracious, in the sight of Pharaoh and his people. vers. 3. And all this the Lord spoke unto Moses, before his last entrance to Pharaoh, for after that he saw not his face. Then followeth the speech that Moses had with Pharaoh, vers. 4. to vers. 9 where Moses in the name of God foretelleth, first, the last plague of the death of the first borne: expressing the time, about midnight, and of whom the destruction shall be, of all the first borne of men from the highest to the lowest, and of beasts; and by whom, The Lord shall go out, etc. vers. 4.5. Secondly, the events are three, first the lamentation and sorrow of the Egyptians, vers. 6. then the privilege and immunity of the Israelites, vers. 7. and the entreaty and supplication of the Egyptians to Moses, to be gone with his people, vers. 8. 2. In the conclusion of this history there is first a repetition of that which God foretold Moses, that Pharaoh would not hear him; with the end thereof, that God's wonders might be multiplied in Egypt, vers. 9 then the declaration of Moses obedience, vers. 10. and of the event, that Pharaohs heart was hardened, as the Lord had said; and of the effects and fruits thereof, the not letting of the people go, vers. 10. 2. The diverse readings. Vers. 1. When he sendeth you away, he will at once speedily drive you hence. I. altogether drive you hence. G.S.U. or, at once drive you hence▪ G But this expresseth not the emphasis of the Hebrew phrase, in driving drive you out; that is, speedily: when he shall let you go quite, he shall utterly drive you hence. B. but the word Calah, altogether belongeth to the latter clause, as may appear by the distinction. Vers. 2. That every man require of his companion. A. P. or, neighbour. L. S. V. B. G. rather than, friend, A. P▪ I. the word rea●▪ signifieth both: but because the Egyptians were neighbours rather than friends: and an other word is used, chap. 3.22. shechenoth, which signifieth a neighbour or near dweller, I prefer the first. Vers. 3. Also the man Moses was very great. A. P. C. S. V. I. better than, Moses was a very great man. A. P. I. cum caeter. L.B. for the word ish, man, is set before Moses; or, also Moses was very great. G. for here man is altogether omitted. Vers. 5. From the first borne of Pharaoh, that should sit upon his throne. I.C. rather than, which sitteth upon his throne: cater. for he was the heir only of the Kingdom, he did not yet sit upon the throne, Pharaoh b●ing living: the word is iosheb, sitting, a participle of the present tense, which hath also the signification of the future: as Gen. 19.14. Lot spoke to his sons in law, which were marrying his daughters, that is, were to marry them. 3. The explanation of difficult questions. QUEST. I. When the Lord spoke these words to Moses. Vers. 1. NOw the Lord had said to Moses, yet will I bring, etc. 1. Some refer this to the first vision, which Moses saw in the bush, but that cannot be; for when the Lord thus spoke to Moses, nine plagues were passed, and there was but one to come. 2. Neither did the Lord thus speak to Moses, after he was come out from Pharaoh: for after that he saw Pharaohs face no more, chap. 10.29. and yet here, vers. 8. it is said he went from Pharaoh very angry. 3. Therefore the message, which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne, was done at his last appearing before Pharaoh. when he sent for him after the darkness; and immediately before his going to Pharaoh, the Lord thus said to Moses. junius. QUEST. II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues. I Will bring one plague more, etc. 1. Thus the Lord doth all things in number, weight, and measure; the Lord sendeth ten plagues upon Egypt, not fewer, because he would show his power; nor more, for these were sufficient: Ferus. 2. Beside, this last plague of the first borne, there followed the overthrow of Pharaoh and his host in the red sea: but this is counted none of the plagues of Egypt, because it was done after the Israelites were gone out of Egypt, Simler. As also these plagues were not a final destruction of the Egyptians, as the other was, but probations, and temptations, Pelican. Of the tenth plague. QUEST. III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne. The tenth plague. Vers. 4. ABout midnight will I go out into the midst of Egypt. That God was the author of this plague in the slaughter of the first borne, it is no question: but the doubt is whether the Angels good or bad were the Lords ministers in it. 1. In this life it is certain that God sometime useth the good Angels to punish the wicked, as in the destruction of Sodom; and the evil Angels some time to chastise his own children, as Satan tempted and afflicted job. 2. In the next world, who shall be the ministers of the torments in hell it is not so certain. Pererius thinketh that the evil Angels shall be the executioners of those torments: because of that text: go into everlasting fire which is prepared for the devil and his Angels. But the contrary rather may be inferred out of this text, that because the Devil and his Angels also are ordained for torment; it seemeth that he shall not be a tormenter of others, who is to be tormented himself. Therefore it is rather to be thought, that seeing the chief use of the ministry of Angels is for the benefit and comfort of the elect in this world, What Angels shall be the ministers of hell torments. till they be gathered together in the Kingdom of God, Heb. 1.14. that in the next world there shall not be such employment of the ministering spirits, especially of the reprobate Angels. And how the torments of hell shall be continued, the Prophet Isay showeth: Tophet is prepared of old, etc. the burning thereof is fire and much wood: the breath of the Lord like a river of brimstone doth kindle it chap. 30.33. The Lord of himself by his own power, in showing the severity of his justice shall hold the wicked in everlasting torment. 3. But concerning this judgement in smiting the first borne: some think that the evil Angels were used in this service; Thostatus, Lyran. Because it is said, Psalm. 78.49. He cast upon them the fierceness of his wrath, by sending of evil Angels. But this place is answered before, quest. 30. in chap. 7. that either it may be understood of Moses and Aaron, who were God's messengers, for so Angel signifieth; or else they are called Angels of evil, i. of penal, not moral evil, rather than evil Angels. And though they would seem to gather by those words, chap. 12.23. The Lord will not suffer the destroyer to come into your houses, that this Angel of himself had a desire to invade the people of God, and therefore was not a good Angel: yet that followeth not, but the words rather show thus much, that the Angel being sent forth by the Lord, was to do all things according to his direction, to strike where God bid him strike, and to forbear where the Lord purposed to spare. 4. Wherefore as the good Angels were the ministers of the former plagues, as is showed before, quest. 30. in chap. 7. so they are to be held to be the Lords instrument in this, P●rer. QUEST. IV. Whether one Angel or many were used in this destruction. ANd for the number of these destroying Angels: 1. Though it be said in the singular number▪ chap. 12.23. the destroyer, yet it followeth not, that one Angel should be the minister: for it is usual in Scripture, to put the singular for the plural. 2. Therefore it is more probable, that many Angels, were employed in this service, not in respect of the multitude that were slain, for in the host of Senacherib one Angel slew 180. thousand: nor of the distance of place, for one Angel in David's time smote 70000. in three days space from Dan to Beersheba: but in regard of the time, because all the first borne of Egypt were slain at midnight, about the same time, it is like that many Angels in diverse places of Egypt, were sent of God to strike the first borne: Perer. Cajetan. QUEST. V. Upon whom this plague in the smiting of the first borne was executed. Vers. 5. ALl the first borne in the land of Egypt shall die. All the first borne of every house, as the chief and principal were smitten with death: even from the King's throne unto the son of the poor servant, that ground at the mill, which they used in the day to do such servile works, and in the night time kept them in hold: and therefore it is said, chap. 12.29. unto the first borne of the captive, that was in prison. So Samson did grind at the mill being in prison, judg. 16. 2. Beside, all the first borne of their beasts were slain, that is of their domestical cattle: for wild beasts must be here excepted, which were not in their power, and such cattle as bring forth many at once, where there is no difference between the firstlings and the rest: Perer. 3. The third effect of this plague was, that God did execute his judgements upon the gods and Idols of Egypt, chap. 12.12. QUEST. VI Whether in every house the first borne were slain. BUt here this doubt ariseth concerning the first borne, because it is said afterward, chap. 12.30. that there was no house wherein there was not one dead: whether in every house there were a first borne. 1. Ab. Ezra thinketh all to be understood for the greater part. 2. Simler. for the houses of every sort, both of high and low, as the King and captive are named. 3. Hugo S. Victor, doth thus interpret it, that in every house, where was any first borne, there was one slain. But it seemeth, that no house at all was excepted, because all the Israelites were commanded to strike the blood upon the posts of their doors, to escape the plague. 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence, that every house of the Egyptians had one first born, quest. 44. in Exod. But we need not run unto miracles, where another exposition may be found. 5. Thostatus thinketh that the first borne is here taken, for the first borne of the feminine sex, as well as of the males, whether their parents were alive or dead, whether they were the first borne by the husband or wife. But the name of first borne is not thus taken in scripture▪ neither yet is it like that any females died, but males, as it may appear by the law of the first borne, that are made holy unto God, upon this occasion, because the Lord for Israel's sake killed all the first borne of Egypt, there only the males that first open the womb are set apart, chap. 13.12. 6. Therefore of all the ●est I prefer the exposition of junius, that in every house, either the first, or if there were no first borne, the next principal man was taken in stead of the first borne: so also Cajetan. QUEST. VII. Why the Lord destroyeth the first borne. NOw the first borne were slain: 1. Because they oppressed Israel, whom the Lord calleth his first borne, Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel, yea all the males, therefore the Lord doth worthily punish them in their first borne: Ferus. 3. And this plague was ordained for them, more grievous than all the rest, (for what can come nearer a man, than the death of his first borne, which also may be his only borne; as Abraham could not have a greater trial, than when he was commanded to sacrifice his only son Isaac) that the Egyptians should be forced by this last and greatest plague to let Israel go: Perer. 4. Neither was this unjust in God, to take away the life of infants, who are not innocent before God, and the Lord that gave them life may take it away, if it more serve unto his glory. And the parents also that had sinned, were punished herein by the death of their dearest children, being themselves reserved for a greater destruction, Simler. QUEST. VIII. Why the first borne of the cattle also are destroyed. THe Egyptians cattle also are killed: 1. because this loss also was a punishment unto the Egyptians, for whose use they served: Simler. 2. And much of their substance also consisted in cattle: Perer. so that both they lost part of their substance, and wanted the use of them. 3. Beside, the Egyptians oppressed the Israelites, and wronged them in their cattle: Ferus. 4. The Hebrews also think this was one special cause for that the Egyptians did superstitiously adore diverse kinds of cattle, and therefore for detestation of their Idolatry the cattle are punished. QUEST. IX. How the Gods of the Egyptians were judged. NOw what gods of Egypt were judged is diversely scanned: 1. Some think that by gods the Magistrates and Judges are understood: Osiander. But this was said before, that the first borne should be killed, even from the Prince's throne; this was a punishment to Pharaoh and all his great men to have their first borne cut off. 2. Some think that the Egyptian gods were judged, in that their worshippers were punished: Borrh. 3. Others, that the Temples of the Idols were cast down: Hierom: and their Idols thrown down: and beaten to dust, as the Hebrews. 4. Some, that herein they were judged, that is, declared to be vain, because they were not able to defend their worshippers: jun. 5. And because the Egyptians worshipped certain beasts above the rest, as Apis or Serapis, which was a pied Ox: that kind was specially punished: Perer. As the last sense but one is very agreeable, so I think, that beside some notable accident befell the Egyptian gods and Idols, as there did unto Dagon the Philistines Idol, in the presence of the Ark. QUEST. X. How the Israelites escaped this destruction of the first borne. NOw the Israelites though they were intermingled with the Hebrews, were exempt and freed from this judgement after this manner: 1. They were commanded to strike off the blood of the Lamb upon the two side posts, whereupon the door hanged, and upon the upper door post: because in this it was more conspicuous and in sight: and in the other rather than upon the door, which was movable, and sometime open and sometime shut. 2. This blood was a sign not so much for the Angel, to pass by their houses, for the Angel could have told in whose houses the paschal Lamb was killed, without seeing of the blood: but it was a sign to the Hebrews, both presently to confirm them in the hope of their deliverance, and to be a type and figure of the blood of the Messiah, the only unspotted Lamb, by whose blood sprinkled, on the posts of our hearts by faith, we are saved from everlasting destruction. 3. Now whereas some of the Israelites were so poor and few, that they were not sufficient for the eating of a Lamb, they joined themselves to other families, and returned not unto their own houses that night, and so their houses where no Lamb was killed, were not sprinkled, and marked with blood, they stood empty that night: and such Hebrews as sojourned in the Egyptians houses, left their houses, and went to the houses of the Hebrews: for it is not like, that the Egyptians would have suffered any Hebrew to kill a Lamb in their houses, which thing they counted an abomination, Perer. QUEST. XI. The mystical application of this last plague upon the first borne. FOr the mystical application of this last plague: 1. Origen by the first borne of the Egyptians that are slain, understandeth the devil and his angels, the principalities of this world, whom Christ subdued at his coming, likewise Heretics and inventors of strange doctrines, which are overcome by the truth. 2. Augustine maketh a resemblance between this tenth plague, and the tenth Commandment. For as they which cover their neighbour's goods, do desire them to enrich their heirs and posterity: so the Lord doth punish their covetousness and oppression in their heirs and first borne. 3. Rupertus by the first borne of Egypt, understandeth the original sin of the world, which is taken away by the death and passion of Christ. 4. But leaving men's uncertain and inconstant fancies, which are as diverse, as the heads where they are forged; the Scripture thus applieth this sign of the Passeover: that we are by the sprinkling of the blood of Christ delivered from eternal death, as the Israelites were by the blood of the Lamb from a temporal▪ and that as only those houses were exempted that were marked with the blood of the Lamb, so only in the Church is salvation to be found, where the blood of Christ is apprehended by faith: Simler. QUEST. XII. Of the general application of these ten plagues. NOw for the general application of all these ten plagues of the Egyptians. 1. We have seen before how Augustine forceth a kind of resemblance and comparison between the ten plagues o● Egypt, and the ten transgressions of the ten Commandments: as the turning of the water into blood, he would have to signify the corrupting of the true worship of God, with the inventions of flesh and blood; by the frogs, the blasphemies of the heathen against the name of God: the plague of the li●e, signify such as have a gnawing, and restless conscience, as the Sabbath betokeneth the rest of the mind. And so in the rest. But by these we may judge, that these allegories are but the superfluity of men's wits, and as every man's conceit is, so he findeth an allegory. 2. Yet Ferus application is more apt, who by these ten plagues, setteth forth the ten torments and pains of hell. 1. There water shall be turned into blood, all things shall be turned to the destruction of the ungodly. 2. Their frogs are horror of conscience. 3. Their louse a restless and unquiet mind. 4. By the flies is signified, that they shall be destitute of all help. 5. By the murrane of beasts, the perpetual punishment of their bodies. 6. By the boiles the anguish of mind. 7. By the hail, continual terror. 8. By the Locusts the want of every good thing. 9 By the darkness, their depriving of the favour of God. 10. And everlasting death, by the death of the first borne. But neither is this allegorical application simply to be approved: for how can any man number the plagues of hell which are endless, infinite, and without number? and to make the comparison hold, he is constrained to inculcate the same thing twice or thrice. 3. Wherefore somewhat to content them which delight in such curious applications: The ten plagues of Egypt compared with the ten benefits which the Israelites received in the wilderness. these ten plagues which the Egyptians endured, may seem to decipher those ten mercies, & principal benefits, which God vouchsafed unto the Israelites being delivered out of Egypt. 1. As one had water turned into blood, so the other was blessed in their water: they received it out of the rock; and whereas it was bitter it became sweet, Exod. 17. 2. As they had their rivers and fields crawling full of frogs, so the other saw the red Sea full of the Egyptians bodies floating in the water, and rose up upon the land. 3. Their dust was turned into louse: and the Israelites had Manna, that ●ay in stead of dust upon the ground. 4. They had swarms of noisome flies, and serpents: the other were healed from the biting of serpents. 5. And as the Egyptians lost their cattle by the murrane: so the other were increased and enriched with the cattle of their enemies: as from the Midianites only they ●ooke 675000. sheep, 72000 beefs, 61000. asses, Numb. 31, 32, 33, 34. 6. In stead of the Egyptians sore●, and botches, their feet swollen not in all their journey. 7. They were terrified with lightning and thunder, the other received the law in thunder and lightning in mount Sinai. 8. For the Egyptians Locusts the Israelites had quails. 9 In stead of darkness, they had a pillar of fire to guide them in the night, and Gods glorious presence in the Tabernacle. 10. And as they were punished with the death of their first borne: so the first borne of Israel are made holy and consecrate unto God, Exod. 13. Vers. 10. The Lord hardened Pharaohs heart. For the evident and full discussing of this question how the Lord is said to harden man's heart, diverse profitable questions come now in order to be handled: for seeing the Lord is here diverse times said to harden Pharaohs heart: as chap. 4.21. chap. 7.3. chap. 9.12. chap. 10. vers. 10. and 20. and 27. chap. 11.10. chap. 14. vers. 14. and 8. even nine times in all, it seemeth that Moses of purpose useth this significant phrase, and doth inculcate it often that we should well weigh and consider it. QUEST. XIII. What the hardness of heart is. FIrst, than it is requisite to be known, what this hardness of heart is. 1. It may first be described negatively, by the unaptness of an hard heart to any thing that is good, it is nei●her passive, active or apprehensive of any good thing: not the first, nec movetur precibus, nec cedit minis: It is neither moved by prayers, nor giveth way to threats, as Bernard saith. For the next, he saith it is ingratum ad beneficia, ad c●●silia infidum, Bernard lib. 1. de considerate. it is unthankful for benefits, unfaithful in counsel, unshamefast in evil things, etc. There is no activity in it to any goodness. And for the third; praeter solas injurias nihil non praeterit, it remembreth nothing that is past▪ but wrongs, nor hath any forecast for the time to come, unless it be to seek revenge. 2. It may be described also by the perpetual companion thereof, the blindness of the mind: for as ignorance blindeth the understanding, so hardness of heart blindeth the will and affection. As the Apostle saith, speaking of the Gentiles having their cogitation darkened through the ignorance that is in them because of the hardness of their heart, Ephes. 4.18. Both these concurred in Pharaoh, he showed his blindness, in saying▪ I know not jehovah; his hardness of heart, in adding, Neither will I let Israel go, Exod. 5.2. 3. The property of hardness of heart is this, that it is not only a great and grievous sin, but also the punishment of sin: that it is a sin, the Apostle showeth, Heb. 3.12. Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God. And that it is a punishment of sin, S. Paul also testifieth, Rom. 1.21. Because when they knew God, they did not glorify him as God, etc. Then it followeth, vers. 24. God gave them up to their own hearts lusts, etc. 4. Now the qualities and inseparable adjuncts of hardness of heart are these. 1. Blindness of the judgement and understanding, as Isai. 6.10. Make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, hear with their ears, and understand with their hearts. 2. They are obstinate and wilful, and refuse to be admonished and instructed: Who say unto God, depart from 〈◊〉, we desire not the knowledge of thy ways, job 21.14. 3. Such are rejected and cast out of the presence of God, and left unto themselves: such an on● was Saul, of whom it is said, That the spirit of the Lord departed from Saul, and an evil spirit sent of the Lord vexed him▪ 1. Sam. 16.14. 4. They delight in doing of evil, and make a sport of sin: Prov. 2.14. Which rejoice in doing of evil and delight in the frowardness of the wicked. 5. They regard not to do things honest in the sight of men, but contemn and despise all others: Prov. 18.3. When the wicked cometh than cometh contempt. 6. They are incorrigible, and past all hope of amendment: Prov. 1.30. They would none of my council, but despised all my correction. 7. They are not ashamed of most vile sins, jerem. 3.3. Thou hadst a whore's forehead, thou wouldst not be ashamed. 8. When the Lord smiteth them they feel it not, neither have they any sense of God's judgements, whom the wise man compareth to those that sleep in the mast of a ship, and as drunken men that are stricken but know it not, Prov. 23.24.25. 9 They are grown to such an evil custom of sinning, that they can do none other, as the Prophet saith, can the blackamoor change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil: jerem. 13.23. 10. So that the sins of such seem to be inexpiable and indelible, as the same Prophet saith, that the sins of judah were written with a pen of iron, and with the po●nt of a Diamond, chap. 17.1. 11. They wax daily worse and worse: of whom it is said, Revel. 22.11. He that is filthy let him be filthy still. 12. And as they increase in sin, so they do treasure up God's judgements against themselves, and heap unto themselves wrath against the day of wrath, Rom. 2.5. QUEST. XIV. Whether God be the efficient and working cause of hardness of heart. NOw in the next place, concerning the efficient cause of the hardness of heart. 1. That it cannot be imputed to God, as the worker and Author thereof, it may appear by these reasons. First, the hardness of the heart is a great sin, as is proved in the former question; but God is no ways the Author of sin, seeing he neither tempteth or persuadeth unto it, for God tempteth no man, jam. 1.13. neither hath commanded it, but hath forbidden it by his Law: nor yet worketh with them that do evil: for all that God doth is good, and so there is none good but God, Mark. 10.19. Neither doth the Lord approve sin being done, Psal. 8.4. Thou art not a God, that lovest wickedness. If then God neither move to sin, nor commends it, nor yet assisteth the committers of it, or approveth it, he is no way the Author of sin. Secondly, if God causeth sin, than every man should sin of necessity, and so his punishment should be unjust, being forced to sin. But as Augustine saith, Deus nemini per hoc quod falli non potest, aut necessitatem, aut voluntatem intulit delinquendi: God by this, that he cannot be deceived, hath not brought upon any either a necessity or willingness of sinning. Thirdly, Augustine useth another excellent reason: August. lib. cant. articul. sibi fals. impoes. Fieri non potest, ut per quem à peccatis surgitur, per eum in peccata decidatur: It cannot be, that by whom men rise from sin, by him they should fall into sin. Fourthly, Plato thus reasoneth, Deus qui bonus est, malorum causa dici non potest, etc. God that is good, cannot be said to be the cause of evil, for than he should be contrary to himself. Lastly, if God any way should be the Author of sin, than it should be no sin, for whatsoever God doth is good: Nay, not to do that which the Lord willeth should be sin: Perer. 2. Yet seeing God is said in Scripture to harden the heart, which betokeneth an action: a●d likewise in other terms God is said to give some over to vile affections, Rom. 1.26 and to send upon some strange delusions that they should not believe the truth, 2. Thess. 2.11. and to make the heart fat, the ears heavy, and to shut the eyes, Isai. 6.10. all which phrases do imply an action and operation: it is evident that God some ways concurreth, either directly or indirectly, negatively or positively, by way of working, or giving occasion in the hardening of the heart. QUEST. XV. God otherwise hardeneth then by way of manifestation. BUt yet God doth more than by way of manifestation harden the heart: as some do expound it, that the Lord hardened Pharaohs heart (which interpretation Augustine toucheth. qu●st 18. in Exod.) that is, by his plagues and judgements declared how hard it was. 1. For in this sense God might be said to commit any other sins, when he doth manifest them and bring them to light. 2. And though this exposition might serve here, yet it faileth in other places, as Deut. 2. it is said, that God hardened the heart of Sehon King of the Amorites; and josh. 10. that God hardened the hearts of the Canaanites; and Rom. 9 God hath mercy on whom he will, and whom he will he hardeneth. In these places it cannot be so expounded, that God hardened, that is, declared their hearts to be hard. QUEST. XVI. God hardeneth the heart not only by permission. SOme do expound it by way of permission, because those that are hardened, God depriveth of his grace, and leaveth them to themselves. So Damascen: Ista non 〈◊〉 Deo agente accipienda sunt, Damas. lib. 4. the fine orthodox. c. p. 20. sed ut Deo permittente: these sayings, as God shut up all in unbelief, and God gave them the spirit of slumber, eyes, that they should not see, are not to be taken, as though God did them but permitted them. So likewise the ordinary gloss in 4. Exod. Indurabo cor Phar●onis, i. indurari permittam: I will harden the heart of Pharaoh, that is▪ suffer it to be hardened. So also Chrysostome, Tradidit in reprobum sensum, nihil aliud est quam permisit: He gave them up to a reprobate sense, it is nothing else than that he permitted it: as a Captain leaving his soldiers in the midst of the battle, may be said to deliver them into their enemy's hands: in Epist ad Roman. Cajetan to confirm this interpretation showeth how sometime in Scripture, that is called a precept which is permitted, as when Matthew said, chap. 19.8. Moses for the hardness of your heart suffered you to put away your wives: Mark hath, Moses for the hardness of your heart wrote this precept unto you: chap. 10. But although this be most true, that God suffereth such to continue in their hardness of heart, yet this is not all. 1. For so the Lord suffereth also other sins to be done: for there is nothing done in the world, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo; unless the omnipotent God will have it done, either by suffering it to be done, or doing it himself. Then if this were all, the Lord might be said as well to steal, and such like, because he suffereth them to be done. 2. Wherefore Augustine's judgement is rather here to be received: Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem & potentiam, non sane per quem fiat, immediatè duritia ipsius cordis, sed per quem multa fiant, à quibus peccator vitio suo concipiat duritiam cor●●●: That the Lord doth concur in the hardening of the heart, not only by permission, or suffering, but according to his power and action, not by the which immediately the hardness of the heart is made, but whereby many things are done, by the which a sinner by his own corruption doth conceive the hardness of heart. 3. And concerning the place alleged out of Mark, a precept is not there strictly taken for a commandment, but for any order or decree that is written. QUEST. XVII. Whether hardness of heart be of God as it is a punishment of sin. SOme do hold, because the induration of the heart is two ways to be considered, as it is a sin, and a punishment of sin; in the first God hath no part: but as thereby God punisheth former sins, so he as a just Judge inflicteth hardness of heart as a punishment; as the Apostle showeth, Rom. 2.28. As they regarded not to know God so God delivered them up to a reprobate mind. And 2. Thess. 2.11. Because they received not the love of the truth, God shall send them strong delusions that they should believe lies. In these places the Apostle showeth how the Lord punisheth them with blindness and hardness of heart, because of their former sins. This distinction is approved by Augustine, lib. 5. cont. julianum. Isidorus thus concludeth the same point: Isidor. lib. 2. the sum. bon. cap. 1●. Facit Deus quosdam peccatores, sed in quibus talia jam peccata precesserant, ut justo judicio ejus mercantur in deter●us ●re: Therefore God maketh some sinners, but in whom such sins are found before, that by the just judgement of God they deserve to become worse and worse. So Cajetan upon these words, 2. Sam. 12. Behold I will raise evil upon thee out of thine own house, which was verified in Absalon that rose up against his father: thus resolveth, Deus non est author peccati, ut sic, sed ut est poena peccati: God is not the author of sin, as it is sin but as it is the punishment of sin. The same judgement he giveth of Shemei, whom David saith the Lord bid curse David, that God wrought that Shemei cursed David, Non quatenus erat peccatum, sed quatenus erat poena peccati Davidis: Not as it was sin, but as it was a punishment of the sin of David. So Io●senius: Illa Deo tribuuntur non quatenus peccata sunt, sed quatenus poena peccati: they are ascribed to God, no● as they are sins, but as they are the punishment of sin: in chap. 15. Ecclesiastic. But Pererius misliking this opinion, thus reasoneth against it. 1. If God be said to be the Author of the induration of the heart, as it is a punishment of sin, than he may aswell be said to be the Author of the other sins, when as a man falleth into them as a punishment of his former sins. Contra. As though all such sins do not proceed from the hardness of the heart that confirmeth and settleth the sinner in his wickedness: therefore God is not said to be the cause of these sins, but of the hardness of heart, which is the cause of those sins: Man by continuing in sin hath his heart hardened by the just judgement of God, and then out of the hardness of his own heart he bringeth forth other sins of himself. 2. The hardness of heart, as it is a great and horrible sin, so it is a punishment of former sins: if God then do cause it to be a punishment, he also causeth it as it is a sin. Contra. In this argument there are ambiguous terms, for in the first clause, this note of similitude (as) is taken for the being of the thing: hardness of heart as it is sin, so it is a punishment of sin: that is, it could not be a punishment of sin unless it were sin: this we grant. In the next part, the same word (as) signifieth the manner of being; therefore if the first be taken in the same sense, for one and the same manner of being, we deny that hardness of heart in the same respect, is both sin and the punishment of sin. It is both in respect of the subject, and being, but not both in the same quality, affection, and manner of being. Pererius refuted, that m●sliketh August●nes distinction: that hardness of heart not as sin, but as a punishment of sin proceedeth of God. 3. He thus proceedeth: All punishments of sin, because they are just stand with the will of God: hardness of heart being a sin, if it should stand with the will of God, than it would follow, that sin should stand with the will of God. Contr. 1. If sin no way stand with the will of God, than sin should not be committed in the world, for against his will can nothing be done. 2. Here than we must admit a distinction of God's will, there is his will of approbation, and the will of his providence: by the first he willeth not sin, but by the second he willeth it to be in the world, because he knoweth how to dispose of sin even unto good. Origen hath the like distinction: Multa sine voluntate Dei geruntur, nihil sine providentia: providentia est, qua dispensat & providet, voluntas qua vult vel non vult aliquid: Many things are done without God's will, nothing without his providence: providence is that whereby he dispenseth, and provideth; his will, whereby he willeth or ●illeth any thing. The master of the sentences saith: Mala fieri bonum est, it is good that evil should be done▪ because thereby God's power and goodness is seen in turning evil unto good. lib. 1. distinct. 46. quaest. If God then did not see how to turn evil unto a good end, he would not suffer evil to be done in the world. 3. So then retaining the former distinction, still hardness of heart as it is a sin God willeth it not, but as it is a punishment of sin, it standeth very well with the will and justice of God. 4. And further concerning the former testimonies of their own Writers: Pererius would have them to speak of such sins, which are also punishments of sins in diverse subjects: as that the doing of it should be a sin in one, and the suffering a punishment in the other: as the rebellion of Absalon, and railing of Shemei, in respect of themselves they were sin, but in regard of David, they were a chastisement upon him for his sin, and so they were sent of God. But in other things, where the sin and punishment are in one subject, as in the hardness of heart, that distinction hath no place. Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words: for thus Cajetan writeth, as Melchior Canus citeth him: De●● non est 〈◊〉 peccata, ut sic, sed qua●●um est 〈◊〉 ips●● peccat●● vel alterius: God is the author of sin, not as it is sin, but as it is a punishment in 〈◊〉 that sinneth, or in any other. And Can●● thereupon collecteth thus: Agnoscit Cajetanus maledictionem Shemei, quatenus punalem sibi procedere a Deo. Cajetan acknowledgeth, that the cursing of Shemei, as it was penal to himself did proceed from God: His meaning then is that even in him that sinneth, hardness of heart is a punishment of sin, and not only in another. Their own master of sentences also saith, as I cited him before: Concupiscentia in quantum poena est peccati Deum habet authorem: Concupiscence, as it is a punishment of sin hath God the author thereof, lib. 2. distinct. 32. But concupiscence is a punishment in him▪ that hath it, not in another. Wherefore notwithstanding these contrary objections, because of those places of Scripture alleged before, and the testimonies of other Writers: I approve this distinction as sound, that hardness of heart, not as it is sin, but as it is inflicted as a punishment of sin is of God: and in this sense God is said to harden the heart: as Augustine well concludeth, Deus indurabit per justum judicium, Pharaoh per liberum arbitrium: God did harden Pharaohs heart by his just judgement, and Pharaoh by his own free will: de liber. arbitr. cap. 23. QUEST. XVIII. How God is said to harden the heart by patience and long suffering. ANother way, whereby God is said to have hardened Pharaohs heart, is by his patience and long suffering, because the Lord doth suspend his judgements, and not presently punish the wicked, whereupon they abusing God's patience and long suffering are hardened. This exposition they ground upon that place of the Apostle, Rom. 2.4. Despisest thou the riches of his bountifulness, and patience, and long suffering, not knowing that the bountifulness of God leadeth thee to repentance? But thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath. This exposition followeth Origen; Origen. lib. 2. Periar. Non aliter Deum indurare corda hominum nisi patienter eos tolerando: that God doth not otherwise harden men's hearts than by patience forbearing them. And he maketh it a figurative locution, like as a master should say to his servant, that abuseth his gentleness: a lewd servant, it is I that have made thee thus, because I did not punish thee. Likewise Basil; Obstinavit Deus Pharaonem per longam patientiam: Basil: in qu● probat De 〈…〉 esse author. molorum. Hiero●. epist. 15●. ad Hedib. August serm. 89. the temp. God made Pharaoh obstinate by his long patience. So also Hierom; Patientia Dei induravit Phara●nem: God's patience did harden Pharaoh. And he showeth it by this similitude; as the same Sun hardeneth the clay, and mollifieth the wax: Sic bonitas Dei vasa ira indurat, vasa misericordia solvit: So the goodness of God hardens the vessels of wrath, and mollifieth the vessels of mercy. To the same purpose also Theodoret quast. 12. in Exod. Augustine also after the same manner saith: Pharaonem non divina potentia, sed divina patientia credenda est Deum indurasse: Not the divine power but the divine patience is thought to have hardened Pharaoh. This is true which is affirmed by these ancient fathers, that men by abusing the patience and long suffering of God are hardened: yet this is not all; this phrase, that God hardened Pharaohs heart, showeth that God hath a further stroke in the hardening of their hearts than by connivance and long suffering toward them. QUEST. XIX. Wherefore the Lord useth patience and long suffering toward the wicked. YEt it is most true that God useth great patience and longanimity towards sinners, and that for these reasons: 1. That thereby God's goodness and mercy may appear, and the great malice and frowardness of man's heart that cannot be drawn to repentance, by the Lords rich and bountiful mercy. 2. By this means also God's judgements appear to be most just, when he punisheth the hard hearted and incorrigible, as is evident in the example of Pharaoh. 3. God also teacheth men by his example to be patient and long suffering one toward another. 4. This patience of God, though some abuse it, yet other profit by it, and their hard hearts are mollified; as though Pharaoh by God's sparing of him, became more obstinate, yet Nabuchadnezzar at the length, by the Lord's lenity and goodness, and fatherly correction was brought to know himself, and to confess the true God. 5. And though the evil and wicked should reap no profit by the Lords wonderful patience, yet the elect and such as are ordained to salvation, are thereby called and brought unto grace, as S. Paul showeth of himself: For this cause was I received to mercy, that jesus Christ should first show on me all long suffering, unto the ensample of them, which in time to come should believe on him, 1. Tim. 1.16. QUEST. XX. How God is said to harden by the subtraction of his grace. BEside, there is another way, whereby the ancient fathers understood God to be said to harden men's heart: namely, by the subtraction and withdrawing of his grace: as Chrysostome: Chrysost. homil. ●7. ● Evang. johan. Augu●. Ep●st. 1ST. Grego. lib. 31. Moral. cap. 11. God is said to give over unto a reprobate sense, to harden, to blind and such like: Non quòd hac a Deo fiunt, quip cum à propria hominis malitia proveniant, sed quia Deo justè homines deserente, hac illis contingunt: Not because these things are done by God, which proceed of man's malice; but because while God doth justly forsake men, these things do happen unto them. So also Augustine; ludurare dicitur Deus, quem mollire noluerit: God is said to harden, whom he will not nullify, & excacare dicitur quem illuminare nolverit: And he is said to blind him whom he will not iluminate. Gregory also upon these words of the Lord to Moses▪ I will harden Pharaohs heart, thus writeth: Obdurare Deus per pos●●iam dicitur, quando cor reprobum per gratiam non 〈◊〉: God is said by his justice to harden the heart, when he doth not by his grace mollify a reprobate heart. So Thomas Aquinas: Excacatio & obduratio duo important, etc. The blinding and hardening of the heart implieth two things; one is the internal act of the mind, adhering unto evil, and being adverse from God; and so God is not the cause of the hardness of the heart: The other is the subtraction of grace, whereby it cometh to pass, that the ●ind is not illuminate to see God, etc. and in this respect God is the cause of induration. This exposition also is true, but it expresseth not all that seemeth to be contained in this phrase, that God is said to harden Pharaohs heart. QUEST. XXI. How God is said occasionaliter▪ by ministering the occasion which the wicked abuseth to harden the heart. THere is then a sixth way of interpreting these words: God is said to harden man's heart occasionaliter▪ by way of occasion, when the wicked take occasion by such things as fall out and are done by God's providence to be more hardened and confirmed in their sin. 1. For as all things, as prosperity, adversity, life, death, fullness, want and whatsoever else do work together unto good to those that fear God, as the Apostle saith, Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent: so the wonders which God wrought in Egypt, served to confirm the Hebrews in their faith, but Pharaoh through his own malice was thereby hardened. 2. The things which the Lord doth, whereby the wicked take occasion to be hardened are of three sorts, either inwardly in the mind, as by stirring their affections, as of anger, fear, hope, desire, which they by their corruption turn unto evil: or else such things as are done about them, as admonitions, corrections, mercies, benefits, which they also ungratiously abuse; or they are things external or without them, as the objects of pleasure, honour, and such like, whereby their hard heart is puffed up and swelleth. And all these things being good of themselves, they through the hardness of their heart pervert unto their destruction: as S. Peter speaketh of some which through ignorance and unbelief do pervert the Scriptures, 2. Pet. 3.16. And S. Paul showeth, that sin took occasion by the commandment, and wrought in him all manner of concupiscence, Rom. 7.8.3. Thus Pharaoh was hardened by occasion of God's works, the plagues and wonders which were showed in Egypt: by the wonders, because he saw his Magicians could do the like: by the plagues, because they touched not him, but happened without, they came not all at once but with some respite between, and because he saw that they continued not long, but were soon removed. 4. To this purpose Augustine, Vt tale cor haberet Pharaoh, quòd patientia D●o non m●vera●ur ad pietatem, propri● sunt vitii; quòd vero facta sunt ea, quibus cor suo ●itio jam mal●gnum divinis jussionibus resisteret etc. dispensationis fuit divina: In that Pharaoh had such an heart, which could not be moved, by the patience of God unto piety, it was his own fault; but that such things were done, whereby his heart being evil of itself did resist the commandment of God, it was of the divine dispensation: quaest. 18. i● Exod. This exposition also of Augustine may be received; but yet there is somewhat further to be considered in Gods concurring in the hardening of Pharaohs heart. QUEST. XXII. God 〈◊〉 s●●d to harden the heart as the event is taken for the cause. THere is further a seventh exposition: for in the Scripture that is often taken for the cause of a thing▪ which is but the event of it a Chrysostome noteth upon these words, joh. 17. None of them perished but the child of perdition, that the Scriptures might be fulfilled: here the Scripture, Quae eventus sun● pro causa ponit: putteth that for the cause which was the event: for judas did not perish to that end that the Scripture should be fulfilled: but it so fell out, that the Scripture in judas perishing was fulfilled. Damascen giveth the like instance in the 51. Psalm, Against thee only have I sinned and done evil in thy sight, that thou mayst be justified in thy sayings, and clear when thou art judged. But David did not sin to that end, that God might be justified, God had no need of his sin to set forth his glory. So it fell out that God spared David▪ and by his mercy overcame his sin; yet he sinned not to that end: like as when a man is at his work, and one cometh and so he breaketh off, he should say my friend came to day to hinder my work, whereas his friend had no such end in his coming. So jacob said to his sons, Wherefore dealt ye so evil with me, as to tell the man, whether ye had yet a brother or no? Gen. 43.6. Jacob's sons in so telling intended no evil, or hurt to their father, but it so fell out. The wicked are said to hate their own souls, and to procure unto themselves eternal death: whereas simply they hate not their souls, neither would be damned: but upon their committing of sin it so falleth out that their souls perish by their means, as if they hated them: unruly patients that will not obey their Physicians, whereupon followeth death, are said ●o seek their own death, and yet they desire to live: but upon their unruly and disordered behaviour, death followeth. So God is said to harden Pharaohs heart, by the like figurative speech, because the hardening of their heart ensueth upon the abuse of those things, which God intendeth not to that end, but they pervert them to their own hurt. Ex Perer. All this may safely be received, and acknowledged; and yet somewhat more is to be added, as shall afterward appear. QUEST. XXIII. How diversely in Scripture these terms of blinding and hardening are taken. BUt by the way this word, to blind, to harden, though it signify an action proceeding from him that hardeneth, yet is it not always so taken: therefore we shall find that four ways in Scripture, a thing is said to blind and consequently to harden: 1. Gifts are said to blind the ●●es. Deut. 16. Not that they being a dead thing, can corrupt the judgement, but man's corrupt heart taketh occasion, and is thereby enticed to pervert justice. 2. The Devil is said to blind the minds of the wicked▪ ●. Cor. 4.4. 3. The malice of a man's own heart is said to blind and harden, as Pharaoh hardened his own heart. 4. God is said to blind the eyes, Esay 6.10. and to harden Pharaohs heart: gifts do blind occasionaliter, by way of occasion; the malice of man's heart blindeth merit●●●●, by way of desert, and meritoriously, because it deserveth to be further blinded and hardened: the Devil blindeth incitando, by inciting and provoking unto sin. And God as is before showed, by withdrawing his grace and inflicting the punishment of induration upon them. QUEST. XXIV. How diverse ways the Lord forsaketh those which are hardened. FUrther, God is said to harden man's hart in his divers leaving and forsaking of them. 1. He suffereth them to follow their own lusts and desires, not giving them power or grace to restrain them, as Rom. 1 24. he gave them up to their hearts lusts. 2. He giveth them ease, abundance, prosperity, whereby they are entangled: therefore the Prophet prayeth, Give me not riches, lest I be full and forget thee: Prov. 3. 3. He denieth them the benefit, of wholesome corrections and afflictions, whereby they should learn to know themselves, as the Apostle saith, the Lord receiveth no child, whom he doth not chastise. 4 God forbiddeth his servants to pray for such, and so they want the benefit of their prayers, as jeremy is forbidden to pray for the people, chap. 7.16. 5. God in his justice depriveth them of such as should travel for their souls, and bring them unto God: as the Apostles left the obstinate and wilful Jews and shook off the dust of their feet against them, Acts 13. 6. God taketh away from them the preaching and knowledge of his word, as the Lord threateneth by his Prophet Amos, to send upon them a famine, not of bread or water, but of hearing his word, Amos 8.11. 7. God suffereth them to be deceived by flatterers and unfaithful counsellors, as ●ebobo●● was by his young men. 8. And the more strongly to delude them, the Lord permitteth sometimes false Prophets to show signs and wonders, 〈◊〉 the Apostle saith of the false Prophet Antichrist, whose coming is by the working of Satan, with all power and signs, and lying wonders, 2. Thes. 2.9. 9 The Lord permitteth Satan to invade them, and to work upon them at his pleasure: as the evil spirit was sent of the Lord upon Saul, and a lying spirit was in the mouth of Baal's false Prophets to deceive Achab. 10. God taketh away from them all helps, whereby they should be defended against the assaults of Satan, as the Lord threateneth to do to his unfruitful vineyard: I will take away the hedge thereof and it shall be ●aten up, I will break down the wall thereof, and it shall be trodden down. Isai. 5.4. 11. But the Lord doth not thus forsake any till they have first forsaken God: as Chrysostome saith: Quod autem Deus non derelinquat nos, nisi fuerit à nobis derelictus, apertè ostendit Isaias; That God forsaketh not us till we have forsaken him, I say showeth, chap. 59.2. Your iniquities have separated between you and your God. Ex Perer. QUEST. XXV. God hardeneth otherwise than by foreseeing. BEside these diverse interpretations of the hardening of Pharaohs heart by the Lord which I have abridged out of Pererius: there are three other which I will briefly set down: first some think that this, (in that God is said to harden Pharaohs heart) is to be understood of God's prescience, that he is said to harden it, because he foresaw it should be hardened by their own malice. This seemeth sometime to be the opinion of Augustine: in that God is said to harden Pharaohs heart, Non ad operationem Dei, August. de pr●dest. lib. 1. cap. ●. sed ad prascientiam pertinere monstratur: it is showed to appertain not to God's operation or working, but to his prescience. But this cannot b● the meaning, for by this reason, whereas God forseeth all the sins of men, which are committed in the world, God might be said himself, to kill, steal, do wrong, because he forseeth, that such things shall be done in the world. QUEST. XXVI. Whether God may be said to do those things which he disposeth of to a good end. SEcondly, God may be said to harden Pharaohs heart, because he disposeth thereof, and directeth it to such an end, as he himself propounded: because thereby the Lord did take occasion to work his miracles: as he saith to Moses, I have hardened Pharaohs heart, that I might work these my miracles, Exod. 10.1. So as God ordained the end, he may be said also in some sort, to do those things which help unto that end; as Act. 2.23. Christ is said to be delivered by the determinate council of God: yet was he betrayed and delivered by judas: whose act is said in some respect, to be the Lords, because God disposed of it to effect and accomplish his glorious council, in redeeming the world by the death of his Son. But neither can this be safely affirmed, that the Lord should be said to do those things, which he ordereth and disposeth: for God so disposed of that spiritual combat which S. Paul found in his flesh, that it tended further to God's glory and the manifestation of his power: as the Lord saith, My grace is sufficient for thee, my power is made perfect through weakness: yet God was not the worker of that temptation, but the Apostle imputeth it to Satan, 2. Cor. 12.7. And like as in the creation God made light, but made not darkness, but only made a separation between the light and the darkness, Gen. 14. Whereupon Augustine groundeth this distinction: Aliud fecit Deus & ordinavit, aliud non fecit sed ordinavit: August. in. Psa. ●7. God m●d● s●me things and ordered them also: some things he made not, but ordered: as he giveth instance of the darkness: so the works of darkness God cannot be said to have made, but only he disposeth and ordereth them. QUEST. XXVII. God otherwise hardeneth then as a general mover of the heart. THirdly, some refer that work of God, which he showeth in the hardening of the heart, to that general power which he giveth unto the creature, in whom all things move, live, and have their being, Act. 17.28. So that the hardening of the heart as it is an action or work, is of God; but as it is evil it proceedeth from man. Zuingl. de prov●d▪ cap. 5. So Zuinglius: Quatenus est Dei Creatoris, opus est, crimen non est; quantum autem hominis, crimen est, scelus est: As it is of God the Creator, it is a work, it is no fall; but as it is of man, it is a fault, it is a sin. The Master of the sentences hath the like saying: Actus mali in quantum actus 〈◊〉, boni sunt & à Deo authore: Evil acts as they are acts are good, and (proceed) of God the Author, lib. 2. distinct. 35. But this solution doth not take away the doubt: for as God is the Creator, and so general worker, he only giveth power to move the heart: this moving being the general action, is divided into two parts, for there are good motions, of the heart, and evil, the mollifying of the heart, and the hardening: in the good motions God concurreth two ways, as a general mover by his creating power, and as a particular director by his regenerating grace: but in the other motions he only hath a stroke as a general mover, in the particular action of hardening as it is evil he concurreth not. Therefore according to that general power the Lord is said only to be a mover, not an hardener of the heart. Some other way therefore yet must be found out, whereby the Lord is said to harden the heart. QUEST. XXVIII. How the Lord is said indeed to harden the heart. TO conclude then this question, of all these ways before rehearsed, which are ten in all, I make choice of these three, which may fully satisfy every doubt, namely the third in the 17. quest. before, the fifth in the 20. quest. and the sixth in the 21. The first is, that God is said to harden the heart, by leaving it to itself, and depriving it of his necessary grace, as God is said to have given over the unbelieving Gentiles to their hearts lusts, Rom. 1.24. The second, that beside this, God causeth many things to be done, which are not in themselves causes of the hardening of the heart, yet the wicked take occasion thereby further to be indurate and hardened: as S. Paul showeth how the wicked abuse the patience and long suffering of God, thereby to be further hardened. Thirdly, God by his just judgement, Cum suum in malum, qu● ipse ultro ruit amplius ad finem usque impellit, doth force him to his own hurt, whither he runneth headlong himself, even unto the end: jun. A●a●ys●n 7. cap. Exod. God as a just Judge, seeing a man's heart to be bend upon wickedness, doth as a just Judge, inflict upon him the spiritual punishment of induration. To this purpose Augustine handling that place, Rom. 1. how the Lord gave up the Gentiles to their own lusts, useth this distinction: that some things there rehearsed are sins and no punishment, as the pride and vanity of their minds, August. in Psal. 57 vers. 21. They were not thankful but became vain in their imagination: Some a punishment and no sin, as eternal death which they were worthy of, vers. 31. the rest that came between, are both sins and punishments. By this distinction Augustine in another place answereth this objection of the Pelagians: God, say they, should not take such punishment of sin, Vt peccator per vindictam plura committeret: August. lib. 1 de nature. great. c. 23. That the sinners thereby commit more sin: Augustine answereth to this effect: Sic ostendit ista esse peccata, ut etiam poenae fint peccatorum: he showeth these so to be sins, as that they are also punishments of sins; as the Apostle there saith, vers. 27. Man with man wrought filthiness and received to themselves such recompense of their error as was meet. So the meaning of Augustine is, that God did not send them upon the Gentiles, as they were sins, but they are to be considered as punishments of their sins, as God hath an hand therein. August. cont. julian. lib. 5. c. 3. Likewise, whereas julian the Pelagian objected, that Per patientiam divinam sunt, non per potentiam desideriis traditi: That they were delivered over to their lusts, not by the power but by the patience of God: Augustine to show the contrary giveth instance of that place, Ezech. 14.9. When it is said, If the Prophet be deceived I have deceived him: Patientia an potentia est? Is it the patience or the power of God that doth this? De lib. ●●bit. cap. 20. And concerning the hardening of Pharaohs heart Augustine concludeth thus: Deus ejus voluntatem proprio suo vito malam, in hoc peccatum judicio suo justo & occulto inclinavit: God did incline his will▪ being evil by it own faul●, into this sin, by his just, yet secret judgement: If God did incline it, he did more than suffer it, or minister the occasion only, whereby it was inclined. Hierome expresseth as much by this similitude: Vnus est solis calor, & secundùm essentias subjacentes, alia liquefacit, alia indurat; liquatur cera, induratur lutum: there is bu● one kind of heat in the Sun, and according to the matter which it worketh upon, some things it melteth, some things it hardeneth; the wax is melted, the clay hardened. origen also useth the same similitude, Orig ●om. 2. 〈◊〉 cant. and applieth it thus: Sic indurasse dicitur Deus cor Pharaoni●, quia cor ejus secundùm ea, quae cogitabat, luteum & limosum erat: So God (as the Sun hardeneth the clay) is said to have hardened Pharaohs heart, because his heart according to those things, which he thought, was earthly and muddy. And in another place he bringeth in this Simile: Peri●rch. lib. 3. cap. 1. Vt eodem opere pl●viae terra diligenter exculta affert bonos fructus, inculta tribulos: as by the same work of the rain, the earth being well tilled bringeth forth good fruit, and the untilled thistles. Like as then the Sun hardeneth the clay, the rain bringeth forth weeds, not of itself but by reason of the nature of the thing concurring, whereupon it worketh; so by the working of God, after a most secret and hid manner, the hearts of the wicked are hardened, but the cause thereof is in themselves. And thus much shall suffice of this question: see it handled before, 2. Doct. chap. 7. and chap. 8 quest. 12. and confut. 1. 4. Places of doctrine. 1. Doct. God overruleth men's affections. Vers. 3. THe Lord gave the people favour in the sight of the Egyptians. Hereby we learn, that God hath the ruling and turning of men's affections: he can work them either to favour or disfavour: Piscat. So the Wiseman saith: As the rivers of waters, the King's heart is in the hand of the Lord, ●e turns it whither soever it pleaseth him, Prov 21.1. Like as the husband man maketh furrows in his ground, and draweth the water which way it pleaseth him; and as the sternes man in the vessel doth move it which way he listeth: so can the Lord order and govern the streams of men's affections. 2. Doct. Godly men have their passions and affections. Vers. 8. SO he went out from Pharaoh very angry. Even wise and godly men have their affections: it i● not as the Stoikes taught, that there is a vacuity and absence of them in wise and perfect men. They are not without affections, but they rule them by reason, and their reason is sanctified by grace. The Apostle saith, be angry, but sin not, Ephes. 4.26. He alloweth to be angry, but not to sin in anger: Christ the most perfect man that ever was, had his affections, as of anger, Mark 3.5. He looked round about him ●●gerly: of joy, Luk. 10.21. jesus rejoiced in spirit: of sorrow, Matth. 26.38. My soul is heavy unto death; of love, as joh. 13.23. The disciple whom jesus loved. 5. Places of confutation. 1. Confut. Against Purgatory. BEfore in the third question where it is disputed what Angels God used in bringing the last plague of death of the first borne upon Egypt; Pererius showeth the difference between the ministry of the Angels in this life, and in the next, falling to make mention of purgatory (for they cannot do otherwise for their lives, but upon every occasion broach their own fancies) leaveth it as uncertain and undiscussed, whether the good Angels or the bad should be ministers of purgatory: he thinketh not the bad, that they should exercise power over them, which in their life time did conquer the Devil; neither yet will he have them to be the good: It is an unmeet thing, saith he, that they which shortly should become the fellows and partakers of the blessed Angels in heaven, should be punished by them: Perer. 1. disput. in cap. 11. Contra. 1. Let any reasonable man judge, whether it be not like, that purgatory should be a mere fancy, where there is supposed to be torments, and yet no tormentor. In that he thinketh, that neither good Angels nor bad, are the ministers of those torments, I condescend to him: who then? not Christ I am sure, for he hath redeemed them; nor yet God himself, for the Apostle saith, Who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? Rom. 8.33.34. God hath justified them by faith in Christ, and being justified there is nothing further to be laid to their charge. If then there be no tormenter in purgatory, there is no torment in purgatory, and so purgatory fire is quite quenched and put out. 2. Beside this uncertainty, who should be the torments, there be other main points not yet resolved of among them concerning purgatory: as of the place, where it is; of the fire, what it is, corporal or spiritual; of the time, how long it shall last, whether hundred years or thousands; of the greatness of the pain, whether it exceed all the torments and punishments of this life. These articles are not yet defined and determined among them, as Bellarmine showeth lib. de purgat. from chap. 6. to chap. 14. Therefore we will leave them to their uncertainties, and as they make question of the circumstances of purgatory: so we will not only make question of purgatory itself, but are most sure, that it is but an invention of their own; for all they which die in the Lord (that is, in the faith of Christ) are pronounced blessed, and to rest from their labours, and their works follow them, Revel. 14.13. Here are three arguments against purgatory They which die in the faith of Christ are blessed; but they which are in hell torments (for purgatory they make part of hell) are not blessed. They do rest from their labours; but they which are in purgatory, are in labour and pain. Their works follow them for their reward; but they which are tormented ●nd punished are not rewarded: Therefore we acknowledge no other purgatory but in this life, a perfect purgation of our sins in Christ, Heb. 12.3. and an imperfect, which is by the fiery probation of affliction: as S. Peter calleth it: Think it not strange concerning the fiery trial, which is among you to prove you, 1. Pet. 4.12. 2. Confut. Against the Manichees which reject the old Testament. Vers. 10. But the Lord hardened Pharaohs heart. Hence the Manichees took occasion to utter their blasphemies against the God of the old Testament, and to reject the Scriptures themselves of the old Testament, as proceeding from a God that was a worker of evil, in hardening men's hearts. These Augustine confuteth at large, hom. 88 de tempore, showing how God is said to harden the heart, without any touch of sin: for thus he writeth, Non Pharaonem Dei violentia sed propria impietas obduravit: Not any violence from God but Pharaohs own impiety did harden him. And these words, I will harden Pharaohs heart, he expoundeth thus; Cum abfuerit ei gratis mea, obduret illum nequitia sua: when my grace is from him, than his own wickedness shall harden him. 2. Then he doth illustrate it by this similitude; as the water is frozen, till the Sun shine upon it, than it resolveth, and so soon as the Sun is departed, it is bound with cold again: the Sun is not the cause of the freezing of the water, but the coldness of the water bindeth itself: so properly God causeth not the heart to be hardened, but by the absence of his grace it is hardened. 3. But if the question be asked, why the Lord suffereth any to be hardened; he maketh this answer: Aut illorum iniquitati qui obdurari merentur adscribendum aut ad inscru●abilia Dei judicia referendum, quae plerunque sunt occulta, nunquam autem injusta: This must ●●th●r be ascribed to their iniquity, which deserve to be hardened, or it must be referred to the judgements of God, which are often hid but never unjust. It sufficeth 〈◊〉 to know and believe, as the Apostle saith, Rom. 9 Is there iniquity with God? 3. Confut. Against Pererius that thinketh none in this life to be without hope of grace and repentance. NOw further whereas Pererius in the treatise of induration moveth this disputation, whether any man can be so hardened in this life, as that he become altogether impenitent and incorrigible, and without hope of grace; and resolveth upon the negative part, that none in this life are in such desperate state: it shall not be amiss, first, to examine his reasons, and then to confirm the truth. 1. He urgeth these and such like places, That God would have all men to be saved and come to the knowledge of the truth: And, I will not the death of a sinner. If mercy be offered to all, than the way is open for all to return unto God. Contra. 1. God indeed offereth himself unto all, and denieth not the external means to any, if they had grace to apprehend them. The Gospel hath been preached to all the world, and is many times to the impenitent and reprobate; so God offereth grace to all, but all will not receive it. Augustine hereof thus writeth: [August. de Corr●pt. & great. cap. 13. Correctio medecinabiliter omnibus adhibenda est, etiam si salus aegrotantis sit incerta, etc. The wholesome medicine of admonition must be ministered to all, though the health of the sick be uncertain: that if he which is admonished belong to the predestinate, it is unto him a wholesome medicine; if he do not, it is a penal torment. 2. The argument than followeth not; God calleth all to repentance, therefore all may have grace to repent: Ambros lib 3. de vocat. gentium, cap. ●. The Scripture saith, many are called, but few are chosen. Ambrose saith, In aliis praevaluisse gratiam, in aliis re●iluisse natural: That grace prevaileth in some, in others their obstinate nature resisteth. 2. So long as men are in this life, they are in the way, and are not deprived of all grace, nor utterly forsaken till they come into hell. Contr. Everlasting punishment in hell is the end and execution of damnation, but men in this life may be in the state of damnation, and be utterly forsaken of God's grace, as Saul and judas, and they whom the Apostle saith, God gave them over to a reprobate sense: Rom. 1.28. 3. If any had been in this life wholly excluded from grace, Pharaoh of all other was most like; yet his state was not desperate, seeing he was in the same case with Nabuchadnezzar, who repented and confessed God. Contr. 1. He reasoneth flatly against the Apostle, who propoundeth Pharaoh as a vessel of wrath prepared to destruction, Rom. 9 Now if there be hope for the vessels of wrath to come to grace, than there was hope for Pharaoh. The Apostle maketh these two distinct things, God hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18. As God hardeneth not those on whom he hath mercy, so neither showeth he mercy on those whom he hardeneth. 2. Nebachadnezzar and Pharaoh were most unlike, for the one had not so many wonders showed, as had the other, neither so often dallied and made show of repentance, as did the other: this showeth their state to be most differing, for if Pharaoh had been no more hardened than Nabuchadnezzar was, he would likewise have repent. 4. We are to despair of none in this life, therefore it is possible for all to repent. Contr. 1. Such as we see and know commit a sin unto death, which is the irremissible sin against the holy Ghost (which I confess is a rare thing now to be discerned) such we may despair of, because the Apostle forbiddeth us to pray for them, 1. joh. 5.16. And those for whom the Lord did forbid jeremy to pray, chap. 7.16. what hope, I pray you, was there of them? 2. Though we in charity are to hope the best, even of the greatest sinners, yet this followeth not, that all of them may have grace to repent: we judge according to that we see: but the Lord seeth the heart and knoweth from the beginning who are his, and who are not. But on the contrary side: that some in this life are so hard hearted that they cannot repent, and so are incorrigible and without hope of remission of sins, it is proved thus: 1. Sin against the holy Ghost is irremissible, as our Saviour saith, He that blaspphemeth against the holy Ghost shall never have forgiveness, Mark. 3.29. Therefore there are some in this life that cannot repent, neither can have their sins forgiven them. And because Bellarmine and Pererius, and the rest here answer, that the sin against the holy Ghost is said to be irremissible, not because it cannot at all be forgiven, but because it is hardly forgiven: therefore to prevent this objection, that place of the Apostle is also urged: that it is impossible for such to be renewed by repentance, Heb. 6.6. that which is impossible is not only hardly done, but not at all. 2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered: but God hath foreseen some to be damned, and decreed them to be rejected, as judas is called the child of perdition, joh. 17. therefore it is not possible for such to come to repentance to be saved: Gregorius u●●itatur ca●s 23. qu. 4. c. 21. therefore Gregory saith well, Qua non sunt praedestinata obtineri non possunt: Those things which God hath not predestinate cannot be obtained. But God hath not decreed repentance for them that are rejected and reprobate. 3. There is no hope of forgiveness for that sin for the which it is not lawful to pray, but there is a sin unto death, for the which we are forbidden to pray, 1. joh. 5.16. Ergo, etc. Pererius answer here is, that by sin unto death is meant that sin, wherein a man continueth unto death, and so dying therein he is not afterward to be prayed for. Contr. 1. It would follow by this reason, that no sin of any is to be prayed for while he liveth, for how doth any know whether a man may continue in a sin till his dying day? 2. The Apostle speaketh of such sins, which a man seeth his brother to sin: now sins are only seen to be done in this life: neither is a man's repentance known which God may give him in his very passage out of the world. 3. Let them show us any place, in all the Scriptures, that authorizeth prayer for the dead if they can: wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture. 4. The Apostle therefore calleth it a sin unto death; for the which there is no forgiveness, and so is there no sin but blasphemy against the holy Spirit. And thus Ambrose expoundeth it, Non potest ibi exoratio esse veniae, ubi sacrilegis est plenitudo: there can be no entreating of pardon, where there is fullness of Sacrilege. 4. Where there can be no repentance, there can be no remission of sins: but some have such hard hearts that they cannot repent, Rom. 2.4. therefore the sins of such are irremissible. 5. Hereunto may be added the testimonies of Cyprian: Non posse in Ecclesia ei remitti, qui in Deum deliquerit; that he can find no forgiveness in the Church that sinneth against God, lib. 3. de Quirinum cap. 28. Of Ambrose: Cassa erat prodit●ris poenitentia, qui peccavit in spiritum sanctum: The betrayers repentance was in vain, having sinned against the spirit of God in Luc. 22. Of Hierome: Nihil ita repugnat Deo qu●m cor impoenitens; solum crim●n est, quod veniam consequi non potest: Nothing is so against God, as an impenitent heart: it is the only sin that cannot attain pardon. 6. Places of moral use. 1. Obs. By the suddenness of God's judgements we are taught to watch. Vers. 6. ABout midnight will I go forth into the midst of Egypt. God smiteth the Egyptians at midnight, when they were most secure: and the Apostle showeth that the coming of Christ should be sudden, even like the coming of a thief in the night, 1. Thess. 5.2. And therefore this doth admonish us always to be watchful, as our Saviour said to his Apostles: These things that I say unto you, I say unto all men, Watch, Mark. 13.37. Ferus. 2. Obs. To be zealous in God's cause. Vers. 8. SO he went from Pharaoh very angry. God would have us to be zealous in his cause, and not to do the work of God negligently: Simler. The Wiseman saith, that he which is slothful in his work, is the brother of him that is a great waster, Prov. 18.9. And the Lord threateneth the Laodiceans because they were luke warm, to spew them out of his mouth, Revel. 3. 3. Obs. The heart of the wicked is hardened to set forth God's glory. Vers. 9 PHaraoh shall not hear you, that my wonders may be multiplied. God hardeneth the heart of the reprobate, that his glory thereby might be the more set forth, as the Apostle saith, Rom. 9.17. For this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared through all the earth. Genevens. 4. Obs. God foreshoweth his servants of their troubles that they should not be offended. Vers. 10. ANd he suffered not the children of Israel to go. Like as the Lord had foretold unto Moses so it cometh to pass: and this the Lord did, that Moses being forewarned before, should not be offended, to see the malicious obstinacy of Pharaoh. So our Saviour saith unto his Apostles, These things have I said unto you that you should not be offended, joh. 16.1. The Lord acquainteth his servants with 〈◊〉 troubles and afflictions aforehand, that when they come they should be prepared for them. CHAP. XII. 1. The method and Argument. IN this Chapter, containing the deliverance of the children of Israel out of Egypt, with the sign and assurance thereof the institution of the Passeover, there are three things principally handled: The institution of the Passeover, to vers. 29. then the manner of the deliverance and departure of Israel out of Egypt, to vers. 41. Lastly, the perpetual Law of the Passeover repeated, to vers. 51. 1. In the first part: first there is the commandment of God to Moses concerning the Passeover, to vers. 21. then the relation thereof by Moses to the people, to vers. 29. The commandment is either concerning the Passeover to be solemnised and kept at that time, to vers. ●4. or the perpetual observation thereof, to vers. 21. In the first there is prescribed, 1. the preparation of the Passeover, both when, in the first month, vers. ●. and the tenth day. 2. By whom the preparation shall be made, vers. 3▪ 4 and what: a lamb without blemish of a year old, vers. 5.2. The kill and eating of the lamb: to the kill belongeth the description of the time, at even, vers. 6. and what they shall do with the blood, strike it upon the dore-posts, vers. 7. To the eating belongeth▪ both how it shall be eaten, with unleavened bread and sour herbs, vers. 8. how it should be dressed, roasted with fire, vers. 9 what they should eat, even all, reserving nothing, vers. 10. and in what manner and habit, vers. 11. 3. The use, to be a sign upon their houses of their deliverance, where is showed, what shall befall the Egyptians that night, vers. 12. and how the Israelites shall escape the plague, vers. 13. In the commandment for the perpetual observation: 1. The solemnity of the time is prescribed, of the first day, vers. 14. of seven days to be kept with unleavened bread, vers. 15. and of the first and seventh day, in abstaining from all kind of work, with an exception of the labour about their meat and drink, vers. 16. and the reason of this solemnity, their deliverance, vers. 17. 2. The manner of keeping it with unleavened bread is more fully described, both how long they shall eat it, vers. 18. the danger, in not observing this ceremony, vers. 19 and it must be kept generally of all, vers. 20. In the relation of Moses to the people; 1. he repeateth the manner, where and how they shall strike the blood, vers. 22. 2. To what end, because by this means the Angel of God will pass by their houses. 3. The celebration of the day is commanded, with the end, for a perpetual commemoration thereof to their children, vers. 27. 4. The obedience of the people is showed, vers. 28. 2. In this second part, which containeth the history of the people's deliverance and departure▪ 1. The occasion is set forth, which showed how the Lord destroyed the first borne in Egypt, vers. 29. then Pharaoh in haste called for Moses and Aaron, and bade them go with all they had, vers. 31.32. and the Egyptians forced them, vers. 33. 2. The manner of their going forth is described, they went in haste with dow trussed upon their shoulders, vers. 34.35. and they went out richly, having received jewels of gold and silver of the Egyptians, vers. 35. then the reason thereof is showed, the Lord gave them favour, vers. 36. 3. The circumstances belonging to their departure are expressed. First, of the place from whence and whither they went. Secondly, of the persons, by their numbers, vers. 37. and diverse kinds, vers. 38. Thirdly, the time, after the space of 430. years. 3. In the 3. part concerning the law of the Passeover, there is the prescription, than the execution, and in the prescription three things are described: 1. Of the persons that shall be admitted to eat thereof, or not admitted, vers. 44, 45. 2. Of the place where it shall be eaten, vers. 46. 3. The manner required in the thing, a bone must not be broken, vers. 47. in the persons, they must be circumcised that eat thereof, vers. 48, 49. then followeth the execution by the people, vers. 50. 2. The diverse readings. I. V. Vers. 3. A small beast. I.U. rather than a Lamb. B.G. cum caeter. sheb signifieth either a Lamb or a Kid▪ for they might take of either, vers. 5. they could not take a Lamb of Kids or Goats. V.I.C. Vers. 4. Both he himself shall take, and his neighbour. I. C. better than, he shall take his neighbour. B. G. cum c●ter. for here the conjunction (and) his neighbour is omitted, and the distinction over (he●) himself, doth sever it from the clause following: the meaning is that he and his neighbour should join together to take a Lamb: the word ●achak used before, vers 3. shall take unto him a Lamb, is here better referred to the Lamb, which is understood to be taken, than to his neighbour. B.I.U. Vers. 6. Shall kill it in the twilight. B. between the two eventides. I.U.A.P. better than, at eventide, G.L.S.C. for the word ghereb in the singular is put for the eventide, vers. 18. but here it is in the dual number, and is taken for the twilight between the setting of the Sun and the beginning of the night. I.S.P.U. Vers. 11. It is the Lords pasch. I.S.P.U. the Lords Passeover: cater. P●sach. H. which signifieth the passing over; but the original word is better retained, as the Apostle saith: Christ our pasch is sacrificed for us, 1. Cor. 5.7. S.U.I. Vers. 13. When I shall smite in the land of Egypt. S.U.A. that is, smite the first borne in the land of Egypt. I. Slay in the land of Egypt. C. better than, smite the land of Egypt. B.G.L.P. for then the preposition in should be superfluous. V.C.S.I. Vers. 16. Notwithstanding, that which every one must eat, only shall be done of you. V.C.S.A.P. or prepared for you: better than, excepted those things which every one must eat. L. for the last clause shall be done of you is here wanting: or save about that which every one must eat, that only may ye do. B.G. for the verb is in the passive, that shall be done. I.G. 〈◊〉 cater. I.U.C. Vers. 23. He will not suffer the destroyer to come into your houses to smite. I.C. cum cater. that is, to smite the first borne. V. to plague you B.G. but the word (nagaph) signifieth to smite. Vers. 25. And it shall be when ye are come into the land. I.U.C.A. P. rather than, when ye shall come into 〈…〉. B.G.L.S. for here the word vehajah is wanting. I.C.A. Vers. 26. What meaneth this your service. I. what is this service to you. C.A.P. rather than, what manner of service is this ye● do. B.G. so also L.S. for they ask rather the meaning, than manner of it, as the next verse sh●●eth. I.A.P. Vers. 28. They bowed themselves. I. or humbled. A. P. rather than worshipped. B. G. cum cater. shacah signifieth to bow down: it is a sign of adoration, but properly it doth not signify to 〈◊〉 or worship. I.U. Vers. 32. Take your flocks and your dro●es, or herds. I. V. rather than sheep and cattle. B.G. and sheep and herds. L. or sheep and ●xen. C.S. 〈◊〉 and bacchar are here rather names collectives, and are taken for the herds of small and great cattle: for they had flocks of goats as well as of sheep. I.C. Vers. 34. Their kneading 〈…〉 their 〈◊〉. I.C. rather than, their 〈◊〉 bound. G.S. or that they had in store. B. L. V. mishar●th rather signifieth the kneading vessel, than the kneading: see before chap. 8.3. Verse 36. They spoilt the Egyptians. I.G.A.P.L.S. took from the Egyptians. V. left the Egyptians emp●y. C. rob the Egyptians. B. natzal signifieth to spoil. I. G. cum caeter. I.A.P. Vers. 38. A great mingled company went up. I. great mixture. A.P. rather than many strangers. C. or a great mixed multitude of people. L.S. or a great multitude of sundry other nations. B. G. Much is here inserted to make the sense full. Vers. 26. Ye shall not break a bone in it▪ I.A.C.P.U. rather than from it. S. or thereof. B.G. the Hebrew preposition signifieth (in) I.A.C. cum c●ter. A.P.C.S. Vers. 51. And so it was the same day jehovah brought etc. A. P. C. S. rather than, the self same day did the Lord bring, for the word vajehi, (it was) is omitted; or, And this was the same day wherein jehovah brought &c, that is, the Passeover was kept that day. I. for (wherein) is added. 3. The explanation of difficult questions. QUEST. I. When the Lord thus spoke to Moses. Vers. 1. ANd jehovah had said to Moses. Not as it is usually read, Then the Lord spoke to Moses; for it is evident, in that the lamb for the Passeover was prepared upon the tenth day of the month, and eaten the 14. day, that the Lord thus spoke unto Moses four days before the Passeover was eaten, which might be upon the tenth day, than followed the three days darkness, the 10.11 and 12. days, upon the 13. Moses appeared the last time before Pharaoh, and upon the 14. day they eat the Passeover: So than the history is here transposed, because Moses would not interrupt the former story of the plagues: and for the better evidence and perspicuity of the institution of the Passeover, he setteth down both the preparation and the institution thereof together. jun. in Analys. QUEST. II. Whether this were a new institution for the beginning of the year or the old renewed. Vers. 2. THis month shall be unto you the beginning of months. 1. Simplicius in his Commentary upon Aristotle's Physics, showeth how diversely the account was taken of sundry nations for the beginning of the year. The Athenians began their year from Midsummer, the Romans from the midst of winter: the Aliens from the Autumn; the Arabians and they of Damascus from the spring. The Egyptians also accounted the beginning o● the year from the Autumn, because than Nilus was returned within his banks, and so tillage and seed time began. jun. 2. Some think that this was a new institution to make this month, which was in the spring, answering for the most part unto our March the first of the year, and that the Hebrews always before this time, held the seventh month to be the first month, as they did afterwards for the computation of Jubilee, and for other civil matters: so ●osep●us, to whom consenteth Pererius: Simler. But this is not like: Indeed the Israelites, while they were in Egypt followed the custom of the Egyptians, that began their year in the Autumn; but before they accounted their year from the spring, as the Persians and Chaldeans did: and at that time of the year it is held that the world was made, as more at large is proved, Qu●st. 16. upon the 1. of Genes. 3. Therefore this rather was a renovation of the former account of the months which the Hebrews had discontinued in Egypt: both to make a difference between them and the Egyptians, and to call to their remembrance the benefit of the creation: jun. And this may be the occasion thereof, because that month of the Autumn from whence they accounted the beginning of the new year, and the end of the old, Exod. 34.22. was in number not the first but the seventh month, Levit. 25.27. Whereas Moses then in the story of the flood maketh mention of the first and the second, the seventh and the tenth month, he must be understood to reckon from the first month in the spring: unless they will say that the seventh month is so called there after one account, and in Leviticus after another: which cannot be: the seventh month shall be the seventh still. QUEST. III. How it is said to be the beginning of months. THe first month of the year. 1. Not only the principal and chief month as Vatablus: but the first in order from whence all the rest should be numbered. 2. Divers nations have had a diverse custom in the account of their years: the Egyptians in their Hieroglyphikes counted every month a year; the Arabians three months, as from the spring to the Autumn, from thence to midwinter. The Acarnanians counted six months to a year, as from the spring to the Autumn: the Romans and the Hebrews reckoned twelve months, and so is the year to be taken here. 3. It was the first month, for matters ecclesiastical, and belonging to religion: But the civil year began in the seventh month, Levit. 25.9. As the Egyptians began their ecclesiastical year from Midsummer, and their civil from the Autumn: jun. From thence also they began their Jubilee, and the account of the seventh year of rest which if it had begun in the spring, they should have wanted two years' fruits: for the seventh year of rest and Jubilee should begin before they had reaped the fruits sown in the sixth year: and in the seventh it was not lawful for them either to sow or reap. 4. As it was the first month of the year, so was i● the chief and most famous: in respect of the deliverance of the Israelites: and in this month they went over Jordane and came into the land of Canaan, the 10. day of the first month, josh. 4.19. Perer. And now all things began to flourish and revive in the spring, so that the earth did also as it were seem to rejoice for the liberty of the people of God: Ferus. From hence the Israelites, for the remembrance of so glorious a deliverance had great cause to begin the computation of their year, as Christians now do from the nativity of our Lord for a commemoration of their spiritual deliverance. Perer. QUEST. IV. Of the name of this first month called of the Hebrews Abib, of the Chaldees Nisan. THe name of this first month is not here expressed, but chap. 13.4. it is called the month Abib, so called, because in that month corn began to be ripe. 1. But here I cannot subscribe unto the opinion of Pererius, therein following Paulus Burgensis, that the Hebrews had no names for their months before the captivity of Babylon, but by their number, as the first, second, third, and after the captivity they borrowed the names of the months of the Medes and Persians and chiefly of the Chaldeans, as it is to be found in the books of Nehemia, Esther, and the prophecy of Zacharie, and the books of the Macchabees. 2. But this appeareth to be otherwise, for in diverse places of Scripture, we find the names of some of the months after the calling of the Hebrews before the captivity of Babylon, as the second month Zif, 1▪ King. 6.1. and the 7. month Ethanim, 1. King. 8.2. Pererius saith, that these were not the proper names of these months, but only appellatives, signifying the properties of those months: as the first was called Zif of the opening, because the flowers began then to open and show: the other signified strong, because in that month fruits were gathered whereby man's heart was comforted and made strong: Vatab. Or because they were of strong constitution, which resisted and overcame the diseases incident to that season of the year about the fall of the leaf: Cajetan. Contra. 1. This is no good argument, these names have some special signification, therefore they were not the proper names of the months: Abib signifieth an ear of corn, Levit. 2.14. Was it not therefore a name of the first month which was so called because the corn then eared and began to be ripe? So Bul was the name of the eight month, 1. King. 6.38 so called of the inundation of waters which fall in that month. 2. It is very probable, that those Chalde names of the months, as Adar, Cisleu, Elul, were not taken up of the Hebrews till after the captivity: as the first is mentioned, Nehem. 6.19. the second, Zachar. 7.1. the third 1. Ma●chah. 14.27. But the Hebrew names were in use before, as appear by these already given in instance. 3. Now the proper names of the months, as they were used after the Captivity were these; the first Nisan, answering to our March, the second Tiar, answering to April, the third Sivan, which is our May, the fourth Tamuz, our June, the fifth Abbess, which we call July: then Elul, agreeable to August, the seventh Tisri, sorting to our September, the eight Marches●●an, with us October, the ninth Cisleu, our November, the tenth Tebeth, the same with December, the eleventh Sebath, named with us January, the twelfth Adar, which is correspondent to our February: Ex Pererio. QUEST. V. When the first month of the Hebrews took beginning. NOw to know when to begin the first month of the year: 1. Some give this rule, that whereas the Hebrews always count their months from the new Moon as Psalm 81.3. Blow up the trumpet in the new Moon: they will have that to be the first month, whose full Moon is nearest to the equinoctial. But this rule sometime faileth, for it may fall out that two full Moons are equally distant from the equinoctial, and then it would be uncertain, which Moon to take. 2. Some say that was the first month with the Hebrews, whose new Moon was nearest to the equinoctial, whether it were before or after: Ferus. But this rule doth not hold neither: for it may be that one new Moon falleth out as upon the 7. day of March, another upon the fifth of April, and so further off from the equinoctial (that is, when the night and day is of equal length) and yet this shall rather be the first Moon than the other. 3. Therefore this is a more certain observation, that the first month should be that, whose fourteenth day, falleth out either upon the Equinoctial, or presently after it, and so the new Moon of the first month will fall out, neither before the eight day of March nor after the fifth day of April. 4. Now hence it is evident, that the first month of the Hebrews is never all within March; it may sometime be all without March, though not all without April; as when the Hebrews every third year put in a month to make the year to agree with the course of the Sun, so that they had two Adars, as it might be two Februaries together: then the latter Adar being mensis intercalaris, the month put between, concurring with March, the first month began with April, but for the most part their first month took part of March and part of April. QUEST. VI Why the Lamb was commanded to be prepared four days before. Vers. 3. IN the tenth of this month, let every man take unto him a lamb, etc. They were commanded to set apart the paschal lamb four days afore for these causes. 1. Lest that if they had deferred it till the instant of their departure, they might by reason of other business have forgotten it. 2. That in this while they might see whether there were any blemish or defect in the lamb. 3. That they might by the sight of the lamb be stirred up to a thankful remembrance of their deliverance expected. 4. To confirm them in the assured confidence of God's assistance, against the Egyptians, that whereas they abhorred all these which did kill sheep, either for meat or sacrifice, or any other cattle which they superstitiously adored▪ yet the Israelites did four days set apart their paschal lambs, to that end, without any danger, or hurt intended by the Egyptians: Pererius, Ferus. 2. This preparation of the lamb four days before was peculiar only for this time and first passover: because afterward the cause was taken away: for neither was there fear lest they should forget to take a Lamb for the Passeover; and beside they needed no time to examine the wants and defects of the Lamb, being experienced by their daily sacrifices, how to make choice of the fittest beasts: therefore where the law of the Passeover is repeated, as Levit. 23. Deut. 16. the rite of preparing the Lamb four days before is omitted. 3. josephus is here found to be in an error, that saith the lamb was to be prepared upon the 13. day against the 14. when as it is manifestly expressed, that it was to be set apart upon the tenth day: Perer. QUEST. VII. Whether a Lamb were killed in every house, and how m●ny went to the eating of a Lamb. LEt every man according to the house of the father's▪ etc. 1. This name of house in Scripture is diversely taken: sometime it signifieth all the nation of Israel, which is called the house of jacob, Psal. 114. sometime for a whole tribe, as the house of judah, the house of Levi. But here it is taken more strictly, for every family contained in their several houses, as appeareth, vers. 4. where one household or family was too little for the eating of a lamb, there two neighbours were to join together. 2. Every particular man is not charged to provide a lamb, but the masters of the families only: Ferus. 3. Yet not every householder did provide a lamb, as where the household was too little, for in that case they were to join with their neighbours; which was done in two respects, both in regard of the poverty of such as were not able to provide a lamb; and lest that if in every small family, they should kill a lamb, somewhat thereof might remain untouched, which was against the law of the Passeover: neither were there more than one lamb killed in any one house. 4. What number was allowed to the eating of a lamb is uncertain: The Hebrews think that ten were allotted to a lamb; but that seemeth not to be generally observed: for the lambs were not all of one bigness, nor every man's stomach and eating alike: yet josephus seemeth to confirm this opinion of the Hebrews, who writeth, that Ces●ius the Governor of Judea being desirous to certify Nero of the number of the Jews, dealt with the high Priest, who by the number of the paschal lambs which were killed, amounting unto two hundred fifty and six thousand, and counting ten to every lamb, he gathered the whole sum of thirty hundred thousand▪ and seventy thousand, that were gathered together at the celebration of the Passeover, joseph. lib. 7. de bello jud. cap. 17. QUEST. VIII. Whether beside the paschal lamb there were any other solemn sacrifices. NOw whether beside these particular lambs which were slain in every house, there was beside some public solemn sacrifice, it may be questioned. But it is not like that there was any such at this time, because Moses did so propound his request unto Pharaoh, that they might go three days journey to offer sacrifice unto God in the wilderness: therefore it is not like that they kept any public solemn service of God in Egypt: afterward in the time of Hezekiah and josias there were many solemn sacrifices offered at the Passeover, but they must be distinguished from the Passeover itself, which was eaten on the 14. day at night; but these solemn sacrifices were offered on the 15. day, the first solemn day of the Feast, Simler. QUEST. IX. Of the diverse acceptations of the word evening. Vers. 6. THey shall kill it in the twilight, or between the evenings. It is to be considered, that the word vespera, evening, is taken two ways: 1. properly for the space between the Sun set and the shutting in of the day light altogether, as judg. 19.9. it is called the lodging of the day, and vers. 14. the going down of the Sun: and this may appear both by the derivation of the Latin word vespera, which is derived of vesper, which is Venus star, and both goeth before the Sun rise, thereof called Lucifer the day star, and followeth immediately his setting, and is also called Vesper, or Hesperus, after the Greek: beside, the Hebrew word ghereb signifieth a commixtion, when as the day light and the darkness seem to be mingled together: so that properly the evening signifieth the twilight: which at Jerusalem where the pole is elevated almost 32. degrees, continueth about the space of an hour and ●5. minutes. Or the evening is taken more generally, and so sometime it signifieth all the time from the declining of the Sun in the afternoon, till the setting thereof: some time it signifieth the whole night, as Gen. 1.5. the evening and morning were of the first day; the beginning of the day and the night are taken for the whole: Thostat. jun. It signifieth also sometime the latter part of the night toward the morning, as where it is said, Matth. 28.1. that in the evening, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Sabbath when the first day of the week began to d●wne, Marry Magdalene and the other Mary came to see the Sepulchre: Mark readeth, that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very early in the morning. But Pererius taketh exception here to Thostatus, affirming that in the first place the evening is taken for the day, being the end thereof, and the morning for the night, being the end also thereof: and in the other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dawning, signifieth the beginning of the next day, which the Jews did begin to reckon from the evening: as Luke 23.54. the same word is used where the Evangelist saith: That day was the preparation and the Sabbath appeared, or dawned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contra. 1. The evening is rather taken for the night, both because there was darkness before there was light, and so the night was first and then the day; as also because in Scripture the civil day is counted from evening to evening: jun. and the beginning of a thing is more properly taken for the whole than the end. 2. It is not denied, but that the word dawning is sometime taken for approaching or drawing near: but seeing S. Mark expoundeth S. Matthewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evening, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, morning, it cannot be avoided, but that S. Matthew meaneth the morning; and till the morning of the third day Christ was not risen: therefore Pererius without cause findeth fault here with Thostatus: yet notwithstanding in this place, the eventide or twilight is not taken any of these three ways, but properly for the shutting in of the day. QUEST. X. Of the time when the Passeover should be killed, between the two evenings. BUt what should be here meant by the two evenings, there are diverse opinions. 1▪ Some take these two evenings for the two twilights of the evening and morning: Lippoman. But that cannot be, for so he alloweth the whole night for the kill of the paschal lamb, which was to be counted with the fifteenth day following▪ whereas they are commanded to kill the Passeover on the 14. day at even. 2. Mas●u● in 5. josua, reporteth this to be the opinion of most of the Hebrews, that the evening is to be taken from the first declining of the sun in the afternoon until it set: and they are the two evenings, the first when the sun beginneth to turn in the afternoon, the other when it is in the setting; so also Rabbi Solomon. But this seemeth to be somewhat hard to take half the day for the evening: for after the sun beginneth to decline, there is much day behind, as it is called Gen. 29.7. (haio● gadol) which cannot be said to be any part of the evening. 3. Some do take these two evenings, the one to begin at the sun set, the other when it beginneth to be night, and the space between which we call the twilight to be those two evenings: Aben Ezra, Oleaster, B●rrh. Which space they define to contain about an hour and a third part: Pelican. But this interpretation cannot hold, for after the sun set, began the 15. day to be counted, when they were first to eat unleavened bread, Levit. 29.9. which was upon the eve of the fourteenth day, chap. 12.18. that is, presently following the 14. day: but they were to kill the paschal lamb upon the 14. day, before the 15. day came, so the times must be distinguished between the kill of the lamb, which was between the two eventides upon the 14. day, and the eating thereof with unleavened bread, which was in the evening following after the sun set: Perer. 4. Wherefore there remaineth a fourth exposition, which is this: They divided the natural day, from sun to sun into four parts, which each of them containeth three hours, and the first part was from the break of day, for the three first hours, and was called of the last hour, tertia, the third hour, the second part, sexta▪ the sixth hour, the third nona, the ninth hour; and the fourth from thence unto night, and was called vespera, the evening: the first evening was toward the sun set, some two hours before, Cajetanus, or three, and the other at the sun set: in this space they were to kill the paschal lamb: of this opinion is josephus, a most expert and skilful man in the Jewish rites and observations: who writeth that the Priests used to kill the paschal sacrifice, from the ninth hour to the eleventh, lib. 7. the bell. jud. c. 17. and it seemeth that in the twelfth hour, which was the last, they did roast and dress the lamb, and after sun set eat it. And this interpretation may be thus further confirmed: 1. Because they were to kill the paschal lamb on the 14. day; but after the sun was set the fifteenth day began: Perer. 2. If they should not have killed the lamb till the sun set, they should not seem to have sufficient time, the night then coming upon them, to kill the lamb dress and prepare it 3. The example of our Saviour doth warrant it, who sent his Disciples before the evening to prepare the Passeover, and when even was come he sat down with the twelve to eat it, Matth. 26.14. The Passeover was killed and made ready before the evening came: Masius. 4. Beside, the phrase of Scripture doth also approve and justify this interpretation; for when as our Saviour fed the five thousand, before they sat down, it is said, the even was come, Matth. 14.11. when the sun was not yet set: for the time would not then have served to have placed them all upon the ground, and given them all bread, there being so few servitors, none but Christ's Disciples; and beside S. Mark saith this was done when the day was far spent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chap. 6.35. This than was one evening when the sun began to draw low: then afterward it is said, When the evening was come, Christ was in the mountain alone, Matth. 14.23. this was the other evening when the sun was set: Perer. jun. Simler. QUEST. XI. Whether the Passeover was killed in the first evening when the foureteenth day began or the latter. BUt whereas the Hebrews counted the days, and so observed their Feasts, from evening to evening, so that every day civil had two evenings, the one where it began, the other where it ended, the question is, whether the paschal lamb were to be killed on the evening, when the 14. day began, or when it ended. But it doth evidently appear, that was to be killed in the end of the 14. day, and so in the latter evening, and not in the first. 1. Because they were commanded to eat unleavened bread in the end of the 14. day at even, chap. 12.18. when the fifteenth day began, for they were not to eat unleavened bread till the fifteenth day, Levit. 13.6. But if they were to take the first evening, when the fourteenth day began, than they were to eat unleavened bread all the 14. day. 2. Again, it is said that they should eat the flesh the same night with unleavened bread: that is, the same night after they killed the Passeover; but if they killed it the evening before, when the 14. day began, than they did eat unleavened bread upon the 14. day, and so eight days in all: for from the evening before the 14. day, till the evening after the 21. day, are eight days: but they were commanded only to eat unleavened bread seven days, from the 14. at even, till the 21. day at even, chap. 12.18. 3. Beside, the practice of our Saviour Christ showeth how the Passeover was to be kept according to the law: he did eat the Passeover the same night wherein he was betrayed, 1 Cor. 11.23. and the next day he suffered, which was the 15. day of the month: for it is the general received opinion that Christ suffered upon the 15. day of the first month, insomuch that Beda saith, Nulli licet dubitare Christiano: Beda l●b. de 〈◊〉 temp. No Christian ought to doubt thereof: it must be then of all confessed, that Christ in all respects observed the law: if he suffered upon the 15. day, and the eve before eat the Passeover, being immediately before prepared and made ready for him, than the Passeover was killed, not on the eve that began the fourteenth day, but on the evening that ended it. This only doubt there is in one Saviour's example, that the Passeover is said to be prepared for him, upon the first day of unleavened bread, which was the 15. day, Matth. 26.17. which if it were so, then did he not eat the Passeover upon the 14. day. But here the answer is, that because the same night began the Feast of unleavened bread when they did eat the Passeover, and the Romans used to count the night with the day before going, it is therefore according to that common account, then in use among the Jews, called the first day of unleavened bread, because of the evening following: Beza. QUEST. XII. Whether it were not indifferent to use a Lamb or a goat for the Passeover. Vers. 5. YE shall take it of the lambs, or of the kids. 1. Some think that it was lawful to offer not only lambs and goats for the pasch, but calves also and bullocks, as it is prescribed, Deut. 16.2. Thou shalt offer the Passeover unto the Lord thy God of thy sheep and bullocks; and they give this reason further, because some families might be so great, that one lamb would not suffice them, and therefore it is like they would choose a beast according to their eating. Cont. 1. If any other beast beside a lamb or goat had been permitted, the Lord would not in the institution of the Passeover, which is commanded in every respect so precisely to be kept, have omitted it. 2. In the place, Deut. 16. he meaneth not the paschal lamb, but other sacrifices, which they offered during that solemnity, that they might take them of their sheep or bullocks. 3. Though the family were never so great, one lamb might suffice for every one to have a part: it was not provided to fill their bellies, it was lawful for them afterwards to eat other meat: but it was prescribed to be used as a sacramental commemoration of their deliverance, and so to be a food rather for their souls than their bodies. 2. Paulus Burgensis is of opinion, that it was not lawful for the Hebrews at any time, neither then nor after to take a goat for their Passeover, but only a lamb. 1. For in that month, the sun being in that sign Aries, the Lord by staying of an he or ram lamb would signify that he would therein judge the Egyptian gods, who superstitiously worshipped rams and sheep. 2. This also better shadowed forth Christ, who is called the lamb that took away the sin of the world, not the goat. 3. Therefore the meaning of the words is, that they shall take a lamb, from the flock, where there were mingled together both sheep and goats, to signify that Christ took his flesh both from righteous and unrighteous progenitors, that no man should despair of forgiveness. Cont. 1. If that were the reason, why a lamb was appointed, a ram had been fitter, that was grown, to show the judgement of God upon the rams the Egyptian gods, than a lamb. 2. Christ is called the lamb, because of his innocence, and for that, though at this time, he that had not a lamb might take a goat, yet afterward they did altogether use lamb for the Passeover. 3. And to what end should the sheep and goats be mingled together in one flock? what if the lamb were taken out of a flock, where no goats were, was it therefore unfit for the Passeover. 4. Against this conceit of Burgen. are all both the Hebrew and Latin expositors, and which is most of all, the Scripture itself, which willeth the paschal beast to be taken either from the lambs, or of the kids, vers. 5. there are three several words here used, sheh, which generally signifieth a small beast either lamb or kid; then ●ebesh, the proper name for a lamb, and ghez a goat: If the meaning were, that a lamb should be taken only, what needed any mention be made of goats at all? 3. Some were of opinion, that both a lamb and a kid were killed, the one in every private family upon the tenth day, the other generally of the whole congregation upon the 14. day. But this is contrary to the text, which prescribeth, that every man should take unto him a lamb, sheh, in the singular, not two, but one, and that it should be kept until the 14. day at even, neither at this time was there any public sacrifice, as is showed before, quest. 8. 4. The opinion of the most then is, that it was simple indifferent, in every Feast of the Passeover, for the Hebrews to take a lamb, if they had it, or for want thereof a kid: Lyran. Th●stat. Perer. Fer. Simler▪ But this liberty seemeth not to have been general for every Passeover: for Christ who was the substance of this Sacrament is in the new Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lamb, as john 1.29. 1 Pet. 2.19 Apocal. 5.6. which showeth that the type answering to the body and substance was ordinarily of a lamb. 5. Wherefore I think rather and therein subscribe unto junius, that this was a liberty only at that time, in that confused estate: but that afterward they used only to kill a lamb for the Passeover; and this generally is agreed upon among the Jews themselves. There were diverse other rites here prescribed▪ which are peculiar only to this first Passeover, as the preparing of the lamb 4. days before, the striking of the blood upon the door posts, the eating thereof with their loins gi●t, and their staves in their hand, for neither are these rites prescribed in the repetition of the Passeover, vers. 14. and Numb. 9 and our Saviour did not use these ri●es at the eating of the Passeover, who in every respect would have observed the paschal rites, if they had been perpetual: sic I●n. in Matt. 26. QUEST. XIII. Why it is added vers. 5. a male. Vers. 5. A Small beast without blemish, a male. But whereas the usual reading is, a lamb, etc. a male: agnus, 〈◊〉, as the Latin: Augustine moveth a doubt, why that 〈…〉, a male, August. 〈◊〉 in 〈◊〉▪ is added, seeing the Latin term agnus is of the Masculine gender: 1. To thi● question Augustine 〈◊〉 three answers: First he saith that the Septuagint 〈…〉, a s●eepe, which is in the Neuter g●nder, and so all the rest will agree; but if it be translated 〈◊〉 a sheep, 〈◊〉 of the 〈◊〉, the 〈◊〉 doubt remaineth still: Secondly, he saith it might be read pecus which is in the Neuter gender; but then saith he, Aliud intelligeretur nec servaretur sacramentum; Another thing should be understood, and so the Sacrament or type would not hold: because a lamb best resembleth Christ. Thirdly, he saith that it is expressed, a male, for the more full signification, all things being referred to Christ; and this answer may be well received, because the male signifieth strength and perfection, which fitly agree unto Christ. 2. Some other say, that agnus doth not here signify the sex but the kind, as many times we say, a man hath oves and vaccas, sheep and kine, both which words are of the Feminine Gender, and yet our meaning is, that he hath of both sexes: Thostatus. 3. But all this question is moved without cause: for the original word sheb, signifieth not agnus, a lamb, either male or female, but pecus a small beast, noting not the sex but the kind: and so Vatab. and jun. translate. QUEST. XIV. The general signification of the rites of the Passeover. Vers. 8. THey shall eat the flesh the same night. The rites and ceremonies of the paschal lamb did betoken these things in general: 1. The great haste and speed that they were to make, which was signified both by the meat which they did eat, it must be roast with fire, which was sooner done than to be boiled or sodden in water: they must eat their bread unleavened, because they had no time to leaven it: neither were they to break a bone of it, they should have no time to pick the bones, and suck the marrow. As also by their manner of eating, with their staves in their hand, and shoes on their feet, as ready for their journey; neither were they to carry any thing forth of the doors, vers. 46. the time would not serve them one to visit another, and to send part thereof to their neighbours. 2. The other thing generally signified, was that hard servitude, which they had endured in Egypt, which is insinuated by the sour herbs and unsavoury leavened bread, and the roasting of the lamb. 3. So then the celebrating of the Passeover, did put them in mind of two great benefits, which they had received, of their deliverance from the plague, when the first borne of Egypt were smitten, and of their freedom from the bondage in Egypt: which later as being the more principal is oftener spoken of in Scripture: and as some have observed it is mentioned 50. several times: Perer. QUEST. XV. The particular application of the rites and ceremonies of the paschal lamb. 1. Of the eating of the flesh. FOr the particular application of these rites: 1. They were to eat the flesh the same night, not the flesh without the sinews, as some Hebrews have strictly taken the word, but whatsoever was apt and fit to be eaten, those parts excepted which because of their uncleanness, and unaptness for nourishment use to be cast away, as the guts and entrails; and they were to eat it the same night, after the sun was set, which was the the beginning of the 15. day. 2. It must not be eaten raw. 2. It must not be eaten raw: 1. That is, not throughly dressed or prepared, as Rab. Solomon: for they needed not to be admonished, not to eat raw flesh. 2. Oleaster hath here a conceit by himself, that ●a, which is here translated of all raw, should signify rather broken or cut, of the word nava, and the meaning to be, that they should not cut it in pieces to be boiled. But beside that, both the Chalde and Septuagint do interpret raw and all other interpreters, and Oleaster hath this conceit alone by himself: this is expressed afterward, that it should be dressed whole, with the head, feet and purtenance, vers. 9 neither were they divided into pieces, but as they did eat it, after it was roasted, for they were forbidden to carry any of the flesh out of the house, vers. 46. jun. 3. And for two reasons were they commanded to roast it rather than to boil it, both because of more haste, and roasted meat is held to be stronger food: for in the boiling much of the moisture and substance of the meat goeth out into the water; and they were not to eat it, not thoroughly dressed, lest they might in the eating cast it forth again, Perer. 3. They must eat it also with unleavened bread: 3. Of the unleavened bread. 1. Because it was sooner prepared, as Abraham in haste, caused unleavened cakes to be made, Gen. 18. and so did Lot likewise, Gen. 19 to entertain the Angels. 2. By this was signified, that they should leave and forsake all the Egyptian superstitions and corruptions, which are understood by leaven, as in the same sense our Saviour biddeth his Disciples to take heed of the leaven of the pharisees. 3. It is to be considered, that in this first Passeover they were not commanded to eat unleavened bread seven days, neither did they intend so much: but they carried their dow forth unleavened, not for any religion in abstaining from leavened bread; but for their haste, as it is expressed, vers. 19 Therefore that prescription to abstain from leavened bread seven days, vers. 14. belonged to the perpetual observation of the pasch: but all the other rites prescribed unto vers. 14. appertained to the first Passeover: josephus thinketh that they did eat unleavened bread 30. days for want of other, and that they had all that time no more sustenance, than they brought out of Egypt: and eat thereof very sparingly only for necessity: and in remembrance of their penury and want, they keep the Feast of unleavened bread eight days, lib. 2. antiquit. cap. 5. In the which speech of josephus some things are very probable, as that they lived of the provision which they brought out of Egypt thirty days, until Manna fell, which was upon the sixteenth day of the second month; for in the fifteenth day they came to the wilderness of Sin, where they murmured for meat, and the next day in the morning the Manna was sent, chap. 16.1. and 8. It is also very like that their bread was unleavened all this while, because they made it of that unleavened mass which they brought out of Egypt▪ vers. 39 But it is not like that they kept the Feast of unleavened bread, in remembrance of that penury and want, for than they should have kept it thirty days; but rather it was kept for a commemoration of a benefit, which they received in their deliverance out of Egypt upon the fifteenth day, and the overthrow of the Egyptians in the red Sea the one and twentieth day, seven days after, which was the reason of that observation of the Feast of unleavened bread seven days; and beside they are not commanded to keep it eight days, but only seven. Vers. 8. With sour herbs shall they eat it. 1. The Latin translator readeth lactu● is agre●●ibu●, 4 Of the sour and bitter herbs. with wild l●●●ice; so also Rab. Solomon. 2. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are a certain kind of bitter herb, whereof Theophrastus writeth, histor. plane. lib. 7. cap. 11. and Plini●. lib. 19 cap. 8. Theodorus Gaza doth sometime interpret it endive, sometime wild lettuce. 3. But it seemeth rather generally to be understood of sour herbs, not of any special kind: Lyranus: as the Chalde also readeth; so also Vutab. ●un. in remembrance of their bitter affliction in Egypt. 4. The Hebrew word is meror●m, bitterness, which sometime is taken for the bitter sorrow of the mind, as 〈◊〉. 3.15. and so Oleaster taketh it to be mean● here. But because of the word before going with unleavened bread, it seemeth rather to be understood of some sour or bitter thing, to be eaten with the flesh: jun. Perer. Vers. 9 Both his head and his feet and his purtenance. 1. That is, the whole should be roasted together, 5. Of the roasting of the Lamb whole together. all the parts thereof, for it was not lawful afterward when it was roasted to carry it by piecemeal out of the house: jun. 2. Then this was the order, they first killed the lamb, and did strike the posts of the door with the blood, than pulled off the skin and took out the inward parts and washed them▪ and put them in again, and so roasted the lamb whole: Thostat. Which is more like man as Cajetan thinketh, that they only pulled out the gall and the entrails, but washed not the inwards at all. 3. So this manner of roasting of the paschal lamb was unusual and unlike all other, for they usually neither roast the feet, with the rest, but cut them off, lest they should be parched and scorched, no● yet the inward parts, as the heart and liver, but by themselves: but this lamb was commanded to be roasted whole because of the haste, Perer. Vers. 10. Ye shall reserve nothing to the morning. Of this ceremony these reasons may be yielded: 6. Of the not reserving of any thing till the morning. 1. Because this was the perpetual law of the eucharistical sacrifices and peace-offerings, of the which sort, this was one, that they should be eaten the same day, and nothing should remain till the morning, Levit. 7.15. Perer. 2. Because the holy flesh should not be profaned nor put to another use, or lest any unclean person should eat thereof, it was (whatsoever remained of the skin, flesh or bones) to be burned with fire: jun. 3. This also was prescribed because of their haste, that nothing should be an hindrance or impediment unto them in their journey, Perer. 4. To avoid superstition, lest they might make an Idol of the relics of the lamb, as they did of the brazen Serpent: Simler. This ceremony seemeth to be peculiar unto this first celebration of the Passeover, jun. Vers. 11. Thus shall ye eat it, your loins girded, etc. 1. This was commanded, 7. Of the girding of their loins. that they should all be in a readiness for their journey: for so they used to gird their loins, and take a staff in their hand, when they were in haste; as Elisha said to his man Gehezi: Gird thy loins and take my staff in thine hand, and go thy way: for they used long garments in those countries, which they had need for more speed to truss up. 2. They are bid to have their shoes on their feet, not as some think, because they used to put off their shoes, when they reposed themselves to their meat, because they would not soil their carpets, and clothes whereon they sat, and from their meat they went to bed, for of old time they used to lean upon their beds, when they did eat: Calvin. But rather because in Egypt they used to sit down, rather than to lie at their meat, as may appear in Joseph's Feast which he made to his brethren, Gen. 43.33. It is rather like that it is understood of these kind of shoes which they used for their journey: Perer. And that they used diverse kinds of shoes at home and in their journeys appeareth, in that in one Evangelist, the Apostles are forbidden to take any shoes for their journey (such as travellers carefully provide) Matth. 10.9. and other permitteth them to be shod with sandales, that is, with light kind of shoes, Mark. 6.9. Recon●ll. 3. These ceremonies of girding their loins and putting on their shoes, and taking their staff in their hand, were peculiar only for that time, for they are not repeated afterward, vers. 14. no● Numb. 9 not observed by our Saviour, when he did eat the Passeover, Matth. 26. who would in no point have transgressed the law: jun. 4. But here it is a question, whether they were also required to stand at the eating of the Passeover, Pererius thinketh that this was none of the ceremonies enjoined, because our Saviour Christ did sit at the Passeover, who did most exactly keep the law. Contra. 1. The judgement of Philo is somewhat to be credited concerning the rites of the Hebrews, who, as Pererius citeth him, Pererius confuted that thinketh the Hebrews stood not in the first Passeover. Whether Christ stood or sat at the eating of the Passeover. thinketh that they stood at the Passeover: lib. de sacrif. Cain & Abel. 2. The other rites do show as much, the girding of their loins, and the holding of the staff in their hands, and the reason added, because they did eat in haste▪ but he that standeth is more ready to go, than he that sitteth, and he which sitteth hath no need to stay his hand upon a staff. 3. Beside, the Apostle saying, Stand therefore and your loins girded about, Ephes. 6.13. seemeth to allude to this ceremony. 4. And though our Saviour did sit at the Passeover, this showeth not that the Hebrews did not then stand, but that it was no perpetual ceremony, only prescribed for that time, as the rest belonging to their habit, which were likewise omitted by our Saviour. 5. It is the opinion also of the Hebrews, that they were first to stand in the eating of the Passeover, in token of their servitude in Egypt, for so servants use to eat their meat standing. And Simlerus is of opinion, that Christ first stood till the Passeover was eaten, and then sat down at the rest of the Supper: for it was lawful after the eating of the Passeover to use other meats to make an end of the Feast, as our Saviour did; and as the Christians used afterward after the receiving of the Lords Supper to have their Feasts of love. But it appeareth to be otherwise by the Evangelist, that our Saviour did sit at the eating of the Passeover, as Matth 26.20. When the even was come he sat down with the twelve: wherefore it is not otherwise to be judged, but that standing at the Passeover was a rite only prescribed at this time. QUEST. XVI. Whence the name pasch is derived. Vers. 11. IT is the pasch of jehovah. 1. This is neither a Chalde word, as Philo thinketh, who erroneously maketh the Hebrew and Chalde all one. 2. Neither is the Hebrew word pascha, as Nazianzen, or phas●k, as Theodoret, but pesach, which signifieth a passing over. 3. Neither as some think doth it come of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer, as though the pasch should signify the passion of Christ; which opinion Augustine confuteth in Psal. 68 which application Nazianzen misliketh not, using these reasons, Cum usus tam recepisset etc. assentientibus ipsis auribus, utpote sanctiori nomini; Use hath received it, it hath a good sound to the ears, and it seemeth a more holy name. Perer. 4. But howsoever the Christians pasch may be very well so called in that sense, yet it is evident that the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived it from the Hebrew pasch, which name is better retained, than the translation thereof, transitus, the Passeover, because the Apostle readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our pasch Christ is sacrificed for us, 1 Cor. 6.7. jun. Vatab. QUEST. XVII. Wherefore it was called the pasch or passover. NOw it was called the Lords pasch. 1. Not because of the passing or going over of the Israelites through the red Sea, as August. seemeth to think: quòd tunc primùm pascha celebravit populus Dei quando ex Egypto fugientes mare rubrum transierunt, because than first the people of God kept the pasch when they fled out of Egypt, and passed over the red Sea, Tract. 55. in Evang. johan. For the people kept the pasch, and it was so called before they came to the red Sea. 2. Neither as Philo thinketh, because it was migrationis publicae festivitas, a Feast of the public passage of the Israelites out of Egypt, as Nazianzen also thinketh. 3. But the reason is given in this place why it is called the pasch: for I will pass thorough the land of Egypt the same night, and smite all the first borne: it was therefore so called of the passing of the Angel over the houses of the Hebrews, and sparing them, Perer. 4. But it is here to be noted, that there are two words used that signify to pass over, pasach and ghabar, but that betokeneth a passing over in mercy to spare, the other a passing over the Egyptians houses in judgement to smite, Simler. QUEST. XVIII. The diverse significations of the word pasch. NOw the word pasch is taken to signify three things in Scripture. 1. It betokeneth the paschal Lamb itself, as 2 Chron. 35.11. They slew the pasch; and vers. 13. they roasted the pasch at the fire. 2. It is taken for the solemnity itself of the pasch, for the whole seven days of unleavened bread, as Act. 3. then were the days of unleavened bread, than it followeth vers. 4. intending after the pasch to bring him (i. Peter) forth to the people. 3. It is used also to signify the very sacrifices, which were offered at the pasch, as Deut. 16.2. Thou shalt offer the pasch unto the Lord thy God, of thy sheep and bullocks. Perer. 4. But here it is taken in a diverse sense from any of these; it is called the pasch, because it signified and represented unto them the Lords passing over, as the next words do show in the 12. verse. Genevens. So circumcision is called the Lords covenant, Genes. 17.13. My covenant shall be in your flesh, being only a Sacramental sign and seal thereof. QUEST. XIX. What things are generally commanded concerning the keeping of the day of unleavened bread. Vers. 15. SEven days shall ye eat unleavened bread. 1. The Hebrews had four kinds of ceremonial observations, the first their sacrifices wherein they offered bullocks, sheep, goats, lambs, calves: the second were the holy things, which belonged to the Sanctuary, as the vessels, curtains, Priestly garments; as also to this sort belonged their festivals and solemnities: the third sort was of their Sacraments, which were circumcision and the paschal lamb: the fourth more certain ceremonial rites, which belonged to the cleansing and sanctity of their persons, as in their washings, and legal purgations, in the choice of meats and garments, and such like. This observation of unleavened bread, belongeth to the fourth sort, for it was a principal member and part of the paschal solemnity, Pererius. 2. Four things are here prescribed, concerning the eating of unleavened bread: First how long they should observe it, for seven days: secondly, of the special preeminence and solemnity of two days above the rest, the first and the seventh, with the manner how they should keep them, in abstaining from all work; saving about their meat: thirdly the danger and punishment of him that should not observe this rite: lastly the cause, to put them in mind of their deliverance out of Egypt, Simler. QUEST. XX. Why they were enjoined to eat unleavened bread. THe reasons of this observation of unleavened bread were these: 1. They then of necessity were forced to eat unleavened bread, because they had no time to lay leaven, as is showed, vers. 39 Calvin. Perer. 2. But afterward this ceremony was enjoined to put them in remembrance of their deliverance out of Egypt, when for haste they could not leaven their bread, Simler. 3. As also to call to their remembrance, the great power of God in bringing them out of Egypt, when they had no provision for their journey▪ for when men are best provided of secundary means, God's grace is more obscured, Calvin. 4. As also to put them in mind of sudden deliverance, even before they had thought, that God made such speed to deliver them, that they had no time to provide bread: for God is more ready to bestow his benefits, th●● we are to ask them: Pelican. 5. This also did put them in mind of their bitter and unpleasant servitude in Egypt, as unleavened bread is not so pleasant to the taste, as leavened, Calvin. And so God did deliver them from their former sorrow. Vatab. 6. It also did move them to consider of God's providence, who nourished them 30. days (even until Manna came) with that provision of unleavened bread & dough which they brought out of Egypt: josephus. For like as the Manna ceased when they did eat of the fruit of the land, so when their provision was done, it is like that Manna came. Pererius. QUEST. XXI Why seven days are limited for the keeping, of the Feast of unleavened bread. BUt why they were commanded to eat unleavened bread seven days, the reason is not; 1. Either because a finite number is taken for an indefinite, as the number of seven is sometime used in Scripture; and so these seven days did bring to their mind those thirty days wherein they did eat unleavened bread. joseph. Perer. 2. Neither do these seven days so much signify; that at all times they should remember their deliverance even all the year long. Pelican. 3. But this is more likely to have been the reason thereof, because there were so many days from the going out of Egypt, until the overthrow of the Egyptians in the red sea, until when, their deliverance was not perfect, nor they wholly out of danger, for then the Lord is said to have saved or delivered Israel from the hand of the Egyptian, chap. 14.30. jun. And that this destruction of the Egyptians in the red sea followed seven days after the going of Israel out of Egypt, shall be showed in the 26. quest. QUEST. XXIII. Whether the 14. or 15. day were the first of the seven. COncerning the number of these days of unleavened bread: 1. Neither is josephus' opinion to be received, who saith, Festa per octo dies celebramus quos vocamus azymorum: We do celebrate the Feast eight days, which we call of unleavened bread: for the direct words of the text are against him, vers. 15. Seven days shall ye eat unleavened bread. 2. Nor yet is Rupertus reason any thing worth, because they did begin to eat unleavened bread on the 14. day at even, and so from the 14. day till the 21. day, numbering the first day, there are eight days: for the 14. day was ended, when at eve after the sun set they began to eat unleavened bread, and then entered the 15. day: wherefore it is said, Levit. 23.6. In the 15. day of this month shall be the Feast of unleavened bread, the 15. day than was the first, and not the fourteenth. 3. Wherefore according to the words of the text we hold that there were only seven days of unleavened bread kept: as is evident Exod. 12. Levit. 23. Numb. 28. Deut. 26. And whereas Rupertus allegeth this text, the first day shall be holy unto you, likewise the eight day shall be aequè venerabilis, as well observed, no such place can be found: but the contrary; in the first day shall be an holy assembly, likewise in the seventh day, chap. 5.16. So that it is to be wondered at how Rupertus was so much overseen to allege a text no where extant. 4. And as there were not more than seven days, so neither was there less: For whereas it is said, Deut. 16.8. Six days shalt thou eat unleavened bread, and the 7. day shall be an holy assembly: the seventh day is not excluded, as being none of the seven days of unleavened bread, but is named by itself as being a principal and solemn day among the rest. Perer. QUEST. XXIII. Why he which did not eat unleavened bread was to be cut off. NOw as touching the festival days of unleavened bread in particular: first there ariseth a question about the first day of the seven; whether the 14. or 15. day should be the first. 1. Here we refuse the opinion of Rupertus seen before, that they began to eat unleavened bread upon the 14. day of the month: for then there should be eight days of unleavened bread, and not seven only, as the Scripture saith: and where it is said, vers. 18. In the first month, and the fourteenth day of the month at even, ye shall eat unleavened bread: there the even is joined with the fourteenth day, not as a part thereof, but as immediately following, for then in just account began the fifteenth day, the first of unleavened bread, Levit. 23.6. 2. Neither do we here receive Thostatus opinion, who thinketh that the even when they began to eat unleavened bread, was part of the fourteenth day, but because it was but a small part, it may be counted with the 15. day, and so much was taken out of the 21. day, for before Sun set they began to eat unleavened bread. Contra. 1. The evening began after Sun set, and then the day was ended, that time then that followed was part of the 15. day, and not of the 14. and that the evening began after the Sun went down is evident, because between the first evening, which was before the Sun set, and the latter evening, at and after the Sun set the lamb was to be killed, as is showed before, quest. 10. 2. That before Sun set on the 21. day they brought leaven into their houses cannot be showed, but the contrary rather, that till the even of the 21. day, which was after Sun, they were to eat unleavened bread, till about the same time when they began. 3. Therefore we think, that not the 14. day, but the 15. was the first of unleavened bread, for these reasons: 1. Because otherwise there should be 8. days of unleavened bread, and not seven. 2. josephus saith, that the Jews kept no festival day without burnt offerings, and ceasing from labour: lib. 3. antiquit. cap. 15. but not on the 14. but the 15. day were they commanded to abstain from work, vers. 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt, vers. 17. but they went out not upon the 14. day, it was the morrow after the Passeover when they went out, Numb. 33.3. for upon the 14. day, which ended at Sun set, they did not go out, seeing about midnight following, the first borne of the Egyptians were slain before the Israelites departed. Perer. QUEST. XXIV. In what sense the first day of the seven was called holy. Vers. 16. IN the first day shall be an holy assembly. 1. It is called an holy day, because it was sequestered and set apart from all profane use, and consecrated as peculiar unto God. In which sense, both certain places, as the sanctuary, and vessels, as they which belonged to the Sanctuary, and certain persons, as the first borne (which were afterward redeemed) were holy and consecrate unto God. 2. This day was holy in three respects: First, because they were not to profane it with any bodily work: secondly, because there were peculiar sacrifices appointed for this first day of the seven, as two bullocks, one ram, seven lambs of a year old, Numb. 23. Thirdly, because upon this day, as likewise on other festivals, they fared better and put on their festival robes: as Nehemias prescribed to be done in another festival day, chap. 8.10. Go and eat the fat, and drink the sweet, and send part unto them, for whom none is prepared, for this day is holy unto our Lord. 3. But here is to be observed a difference between the rest of this day, and of other festivals: upon this day, though all other work be forbidden, yet it was lawful to prepare their meat and drink, and so it was lawful also upon the Feasts of Pentecost, and of the Feast of Tabernacles, but upon the Sabbath it was not lawful to do so much: as they were forbidden to gather Manna upon the Sabbath, chap. 16.5.23.19. and it was not lawful to kindle a fire upon the Sabbath day for their necessary use, Exod. 35.3. jun. But if this first festival day did fall out upon the Sabbath than they were to rest therein simply from all labour, Perer. 4. It is also called holy in respect of the holy convocation, because the people were therein to be called together to attend the service of God, leaving all other works, jun. QUEST. XXV. Of the second solemn day of the pasch. COncerning the second day of the paschal solemnity, this was peculiar to that day, that therein they brought a sheaf of the first fruit of their harvest unto the Lord; this was the morrow after the Sabbath, Levit. 23.11. Wherein is to be considered: 1. That then all their harvest was not ripe in Palestin●▪ but only they culled out certain principal ears, and out of the forwardest grounds: for these first fruits the Hebrews hold to have come all out of the tribe of Nepthaly. 2. They were not ears of wheat, which was not ripe till Pentecost, seven weeks after, Exod. 34.21. but ears of barley which was first ripe. 3. Neither were they fully ripe and hardened, for they did dry the ears at the fire, and then rubbed out the corn, Levit. 2.14. 4. The word Sabbath doth not here signify the Sabbath which was the seventh day, but it is taken for any festival day of rest, and may here be translated, the morrow after the rest: jun. because upon the first day of the pasch they were commanded to rest. 5. This they did in presenting their first fruits unto God both for remembrance of that time, when they came out of Egypt, which was in the month Abib, the month of new fruits, as also to stir them to be thankful unto God, and to acknowledge him to be the giver and author of their abundance and plenty, Pererius. QUEST. XXVI. Whether the seventh day were more solemn than the first. Vers. 16. ALso in the seventh day shall be an holy assembly. Here the solemnity of the first and seventh day seem to be alike. But Levit. 23.8. the Latin translator readeth thus, Dies septimus erit celebrior & sanctior: The seventh day shall be more solemn and holy. Unto this objection diverse answers are framed: 1. It is called holier, because this day is by special words called a day of restraint or of a solemn assembly, Deut. 16.8. Wherein it being the last day of the Feast, there was a great assembly of the people gathered together to praise God. So in the same sense the last day of the Feast of Tabernacles is called the great day, joh. 7.37. 2. Others answer that it was greater, not in comparison of the first day, but of the other coming between: Lyran. 3. But the best answer is, that in the original there is no degree of comparison: but as it is said of the first day, there shall be therein an holy convocation, so it is said of the seventh; Th●●e shall be an holy assembly or convocation: Perer. So here a question is moved questionless and needless. 4. Now the reason why the first and the seventh day were more solemn than the rest, may be this, because on the first day of the Passeover they went out of Egypt, and on the seventh day they passed through the red sea, and these two days in remembrance of these two great benefits, they kept with greater solemnity: this generally is the opinion of the Jews, and the reasons to confirm it may be these two: first, because as in the first day there was an holy convocation, so also was there on the last, when Moses and all Israel gave solemn thanks unto God, Exod. 15. And beside the manner and order of their travel agreeth thereunto: for on the 15. day they came to Succoth, on the 17. to Ethom to Pihahiroth, or the mouth of Chiroth, on the 18. day there they stayed, where Pharaoh overtook them the 20. and the night following they went over the red Sea, junius. QUEST. XXVII. Why the seventh day is called a day of restraint, Deut. 16.8. BUt whereas it is said, Deut. 16.8. on the seventh day (of the paschal solemnity) shall be a restraint o● solemn assembly, where the Latin translator readeth, collecta, there shall be a collection▪ here ariseth a question about the meaning of these words: 1. They which defend this translation, some do expound it of the collection, which was made toward the expenses of the temple: Thomas. But against this sense both Lyranus his reason may be urged, because the morrow after the pasch it was lawful for the people to return home, Deut. 16.7. and therefore it is not like that collection was made after their departure: as also Paulus Burgensis showeth out of the sentence of the Hebrews, that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth month: Pererius also allegeth that place, 2 Chron. 7.8. that Solomon, Fecit die octava collectam: Made a collection upon the eight day: but (saith he) it is not like that so rich a King as Solomon made any collection of money: Therefore Pererius interpreteth it of the solemn collection and gathering together of the people upon that day, to give God thanks solemnly and publicly for their mighty and glorious deliverance out of Egypt. But all this business will soon be at an end, if the vulgar Latin interpretation be refused, as not so agreeable to the original word, which signifieth rather a restraint, as even now shall be showed. 2. The Septuagint also are as wide, which do translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the going out, because then the Feast was at an end: but this is not the meaning of the word, though it be true that then the people were dismissed, as Solomon upon the eight solemn day of the Feast of Tabernacles sent away the people, 1 King. 8.66. having kept that day as a time of restraint, 2 Chron. 7.7. at even he gave them leave to depart; for so these places are reconciled. Reconciliation. 3. Therefore the meaning rather is, that it was a time of restraint, the people were kept and restrained from work upon that day: so the word ghatzer signifies to forbid, or restrain: Lyran. Montan. jun. And though the first day also were a day of restraint, wherein they were forbidden all work, save about their meat, yet it seemeth that this was the greater day, being the conclusion and determination of the Feast; as these two are joined together, the last and great day of the Feast, john. 7.37. as i● showed before. QUEST. XXVIII. Why he which did not eat unleavened bread was to be cut off. Vers. 19 THat soul shall be cut off from the congregation of Israel. 1. Some do expound this only of the capital punishment, that such as neglected or contemned this observation of unleavened bread should be put to death: and so is this phrase taken, Exod. 30.33. and 31. vers. 14. and in other places▪ Simler. Piscat. But though it be not denied that in some places this phrase to be cut off from Israel, signifieth only the taking away of the life of the offender, as in the places given in instance, yet always it is not so taken: for Genes. 17.14. it signifieth the cutting off from the society and the communion of the Saints, both in this life and in the next, as may appear by the reason there given, because he hath transgressed my covenant. 2. Neither is it referred only to the spiritual punishment, as Osiander expoundeth this place by that of the Apostle, that he which eateth and drinketh unworthily, eateth and drinketh his own damnation, 1 Cor. 11.29. for under the law the punishment of death was used in the like transgressions in the contempt of the law: as for violating the Sabbath. 3. Therefore this sentence pronounced against such contemners includeth a penalty both upon the body and the soul: and of this strict severity two reasons may be given: the one from the authority of the lawmaker: God that gave us both bodies and souls, and all other good things beside, hath power to make laws both to bind the body and the soul: and the contempt of his Commandments is worthy of capital punishment: the other reason is taken from the constitution itself: the eating of unleavened bread did both call to their remembrance the benefit of their deliverance received, and was a type also of their deliverance hoped for in Christ, as the Apostle applieth it, 1 Cor. 5. The contempt of this rite than did both bewray an unthankful heart for the benefit received, and an unbelieving heart for the benefit of salvation expected, and so was a renouncing of God and his religion: jun. in Analys. QUEST. XXIX. Why none uncircumcised were admitted to the pasch. 43. NO stranger shall eat thereof. 1. Such as either were not of the posterity of those which were delivered out of Egypt, or were strangers from the faith and religion of Israel: jun. 2. All such must be circumcised as well servants and bondmen, being strangers, or such as were free strangers, and sojourned among the Israelites, with whom mercenary men and hirelings are joined, because they were in some sort free: jun. 3. These two reasons may be given why none uncircumcised person should be partaker of the Passeover: because the circumcision was a seal of their profession▪ which they that were strangers from Israel had no part nor interest in the mysteries and rites thereof: and seeing the pasch was a commemoration of the deliverance of the circumcised people, they who belonged not to that people, had nothing to do with the commemoration: Perer. 4. And whereas the stranger is charged to circumcise all the males that belonged unto him, vers. 48. this must be understood of such strangers as sojourned among the Hebrews, and had their families there; otherwise it sufficed for themselves alone to be circumcised: Simler. 5. Now in that strangers being circumcised were admitted to the pasch, it showeth that it had a manifest reference to the Messiah: for the stranger for all his circumcision gained no part nor inheritance among the tribes: he was not counted as one of the seed of Abraham: therefore if such received no temporal privilege, they hoped, in being thus joined to the people of God, to be partakers of their spiritual blessings: Calvin. 6. But where it will be objected, that whereas there were none circumcised in the wilderness for the space of 40. years, josh. 5. and yet the Passeover was there kept, that it should seem, that some that were not circumcised did eat the Passeover: the answer may readily be made to this objection: that the Passeover was kept but once in the wilderness, ●n the second year of their departure out of Egypt, Numb. 1.1. and 19 & all that came out of Egypt were circumcised, josh. 5.5▪ so that only the infants of a year or two old were uncircumcised, who did not receive the Passeover, Perer. QUEST. XXX. Whether the servant might be compelled to be circumcised. Vers. 44. EVery servant that is bought for money, when thou hast circumcised him, etc. Here a question is moved, whether the Hebrews might force the servants against their will to be circumcised. 1. Thostatus thinketh they might compel their servants and bondmen to be circumcised▪ but not the free men; and so the text seemeth to make a difference: so also Calvin▪ But this is not like: for though their masters had power over their bodies, yet could they not force their mind and will: as now no man is to be compelled to be bapti●ed, so neither then to be circumcised: Perer. The children indeed of bondmen and strangers, which were 〈…〉 circumcised: Gen. 17.12. But there was a diverse reason for those that 〈◊〉 of years of discretion: neither doth the 〈◊〉 make any difference for circumcision, between the bond and free strangers for all strangers there was one law, vers. 49. 2. Cajetan thinketh that 〈…〉 be considered in circumcision, the outward sign in the flesh, and the inward profession therein signified, that the servants might be forced to take upon them the one, but not the other. But as now a man cannot be forced to take the Sacrament of Baptism, and leave the profession of Christianity, for the one dependeth upon the other; so neither then could the outward sign be severed from the inward profession: Perer. 3. Cajetan hath yet another answer, he thinketh it was sufficient for the servant, if he did not resist, but suffered himself to be circumcised, but the free stranger was to show his desire to be circumcised. But no such difference appeareth in the text, it is but his conjecture. 4. Therefore a● it is expressed of the free stranger, if he will observe the Passeover of the Lord, let him circumcise: he must be willing to the one as well as to the other: so it is to be understood of the servant, that if he will eat the Passeover, he must be willing to be circumcised, his will must stand to the one as well as to the other: Osiander. Perer. QUEST. XXXI. Why none of the flesh was to be carried out of the house. Vers. 45. IN one house shall it be eaten, thou shalt carry none of the flesh out of the house. 1. Lyranus judgeth this to be the cause of this precept, for that they were not at leisure one to visit another, because of the business about their journey: for they did one visit another, when they were commanded, if the household were too little for a lamb, to take their neighbour. 2. But rather these reasons may be yielded thereof, to represent unto them the state of the people dispersed before, and now gathered in one: and because they were to roast the lamb whole, no part thereof was to be divided: jun. As also they are forbidden to carry any part abroad, lest the flesh should be profaned, therefore what remained was to be burned: Perer. 3. This showeth that without the Church of God is no salvation, as the lamb was not to be eaten without the house, Osiander. QUEST. XXXII. Why a bone of the paschal lamb should not be broken. Vers. 46. NEither shall ye break a bone thereof. 1. As this showed their present haste, that their leisure served them not to stay by it, to eat the flesh, and to examine the bones: Cajetan. Calvin. 2. So the special signification of it was to be a type of Christ, who had not a bone broken by God's singular providence, whereas the thiefs bones were broken, as the Evangelist applieth it, joh. 19 3. But their collection is too curious that do thus interpret it, that Christ's virtue (signified by his bones) decayeth not, though we daily eat his flesh. 4. It may also in some sort be applied to the members of Christ, that though they suffer many troubles in the world, yet their bones are not broken, nothing shall hinder their salvation: as the Apostle saith; We are persecuted but not forsaken; we are cast down, but perish not. 2 Cor. 4.19. Osiander. QUEST. XXXIII. What rites of the Passeover might be dispensed with, and what not. Vers. 24. YE shall observe for an ordinance. The question is, whether the Hebrews were strictly tied unto the observation of the pasch, as it is here prescribed: for the solution whereof these things are to be considered. 1. Divers rites were enjoined in the celebration of the first pasch, which were not perpetual, such was the preparing of the lamb four days before, Perer. And the indifferent choice of a lamb or kid: jun. in Analys. Likewise their girding of the loins, eating with a staff in their hand, their standing, were only signs of readiness for that time: which usages and rites, they did not hold themselves tied unto: insomuch that it was an ancient tradition among them afterward to sit at the Passeover, in sign of their deliverance obtained: so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law: jun. in Matth. 26.20. And so generally the rites of the first Passeover are set down unto the 14. verse of this chapter, and afterward the perpetual law of the pasch is prescribed. 2. In the perpetual observation of the pasch, some things might be dispensed withal, some not upon necessary occasion, the general time of the month they might keep it in the second month if any were unclean, or in a long journey, Numb. 9.10, 11. As it was practised in Hezeki●hs time, 2 Chron. 30.1, 2. The King with his Princes consulted to keep the Passeover upon the 14. day of the second month because the Priests were not sanctified, neither were the people gathered together to Jerusalem. But concerning the particular time, namely of the day, it could not be altered, but still they kept the pasch upon the 14. day of the month, though the month were changed, as is evident in these places before recited: therefore the opinion of them hath no probability, that think our Saviour Christ did eat his pasch upon the 15. day at even. So likewise the place, where they should keep the pasch was necessary, even where the Tabernacle and Sanctuary was, the place which the Lord should choose, as Deut. 16.6. for all their oblations and sacrifices must be brought thither, Levit. 17.4. and Deut. 12. throughout the chapter. And this is the cause why the Jews to this day use no sacrifices nor ablations, Perer. QUEST. XXXIV. What ceremonies the jews do hold themselves tied unto at this day. BUt here further it will be demanded, what legal observations might be kept out of that place where the Sanctuary was: ●. Here the Rabbins do use this distinction, that such legal rites, as had necessary relation to the place of the Sanctuary, as their sacrifices, ●blations, tithes, offerings, which were all to be brought to the place, which the Lord should choose, such could not be observed in any other place● as it is commanded, Deut. 12.13. 〈…〉 offerings in every place which thou 〈…〉▪ And in the same chapter vers. 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever, and to this day they do, as the days of unleavened bread, circumcision, abstinence from certain meats, fasting, resting upon the festivals, and all their judicials they hold themselves bound unto, if they had Judges of their own. So they keep their festivals in part, in respect of resting from work, but in part they keep them not, because the sacrifices and oblations, which were prescribed upon their Feast days, are necessarily omitted, being limited to a certain place. 3. justinus Martyr hereupon very well collecteth, that seeing the Lord did tie the legal sacrifices to the place of his sanctuary, which he did foresee in time should be destroyed, his intent also was that all such sacrifices and ceremonies should cease at the time appointed: Dialog. cum Triphon. And if the Jews had any grace to consider this, they might think that the wrath of God is upon them▪ and that they worship him not aright, seeing that they are deprived both of the Temple, Priesthood and sacrifices: so that their case is harder now than it was in Egypt, where they did eat the Passeover, which now it is not lawful for them to do. QUEST. XXXV. Whether the sprinkle were of Hyssop or Rosemary, or some other thing. Vers. 22. TAke a branch of Hyssop. 1. Some have taken this for moss, as Tremelius and junius in their first edition▪ because, 1 King. 4.32. it is said to spring out of the wall, and is set against the Cedar, the tallest tree, as the vilest plant. But junius hath reversed his first opinion, and taketh it for Hyssop: because comparisons are not of unlike things, but of the same kind: the Cedar as being the highest tree that groweth upon a body, is set against the Hyssop, which is one of the smallest things that riseth upon a stalk or shaft, as the body thereof. 2. Piscator doth think it to be Rosemary, both because for the diverse branches it is fittest to sprinkle with, and it delighteth to grow in stony places; and beside, that which the Evangelist calleth Hyssop, wherewith they reached unto Christ the sponge of vinegar, joh. 19.29. is in Matth. called a reed, Matth. 27.48. which best agreeth to Rosemary, which hath a stiff stalk like a reed. Contra. All this here alleged agreeth to the Hyssop, as well as to Rosemary: for it hath many sprigs apt to disperse and sprinkle water; it groweth also upon walls, and in those countries it ariseth up to great bigness, that the stalk thereof might well serve to make a reed of to reach up the sponge; so the mustard seed in Palestina groweth to a tree: and Herodotus saith, that he hath seen milium, millet, which is a kind of wheat in Babylon, of the bigness of a tree: Beza annotat. in Matth. 27.48. 3. Though it be no great matter, whether it be taken for Hyssop or Rosemary, for the word generally signifieth such herbs as are good against rheums and flixes, and so it comprehendeth as well Hyssop as origanum, marjeram, saturai, savoury, thyme etc. and this libanotis, rosemary, among the rest: yet I think with junius, that it most properly signifieth Hyssop: both because of the similitude of the name (eezob) the consent of interpreters, the Chalde, Septuagint with the rest, and most of all, the Apostles authority, Heb. 9.19. who calleth it Hyssop, having relation to the ceremony, Numb. 19 of sprinkling blood with Hyssop. QUEST. XXXVI. Whence they took the blood which they laid upon the door posts. ANd dip it in the blood that is in the basin. Because the Latin translator readeth, in the blood that is on the threshhold, or by the door: Augustine moveth a question, what blood that should be. 1. He will not have it so to be taken, as though the lamb were killed hard by the door: but that the blood was saved in some vessel, and set by the door to be there in a readiness, to sprinkle upon the door, quest. 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions, seeing in the original, it is, in the basin, not on the threshold or door? all this labour might be spared in seeking such shifts to excuse the oversights and 'scapes of the vulgar Latin text: what though therein it follow the Septuagint? yet the original is of more authority than both, according to the which all other translations must be corrected. QUEST. XXXVII. Why they are forbidden to go forth of their doors. Vers. 22. LEt none of you go out of the door of his house. 1. This was enjoined them, lest not trusting to God's promises, and being incredulous, they should mingle themselves with the Egyptians, and so perish with them: Simler. 2. God could have made a separation between them as well abroad, as in the house, but thus the Lord would have them to think, that they should be preserved under the safeguard of the blood of the lamb: but seeing the blood of a beast was but a simple mean to defend them from God's wrath, the special intendment of this ceremony was, that they should with the eyes of faith look unto that unspotted lamb, the shedding of whose blood should make a perfect atonement between God and them, Calvin. 3. And thus God in commanding them to keep the house, and so to be free from danger, dealeth with that rude people human● more & modo: after an humane manner: Pellic. 4. And beside, considering that the darkness is the Minister of God's wrath: as Abraham put his enemies to flight in the night, Gen. 14. S●nacheribs host was smitten by the Angel in the night; Babylon was delivered into the hand of the Persians in the night: the Lord would also in the night execute his judgements upon the Egyptians: and have his people expect their deliverance in the morning, that they should not seem to steal away in the night, but to go forth with an high hand, Borrh. QUEST. XXXVIII. How the ordinance of the Passeover is said to be for ever. Vers. 24. YE shall observe it for an ordinance for ever. But seeing that now this paschal solemnity with all the rites thereof, are now ceased and determined, the question is, how they are commanded to keep them for ever. 1. Augustine giveth this solution, that the pasch is said to be eternal, not in respect of the sign and outward ceremony, but of the thing signified, which is Christ the paschal lamb, whom the elect shall enjoy for ever: quest. 43. in Exod. But Thostatus against this answer objecteth, that some legal rites are prescribed to be kept for ever, whereunto nothing in the new law is answerable that should make them perpetual or eternal, as the seven days of unleavened bread, the feast of tabernacles, of blowing the trumpets, and such like. 2. Therefore he findeth out this solution: that is said to be eternal, which continueth so long, as agreeth to the nature thereof to be kept: now seeing it is against the nature of ceremonies to be kept, when the bod●e is come, in this sense they might be said to be perpetual, though determined in the Messiah. 3. But further he saith that in Scripture the term of perpetuity and eternity, is taken sometime not for that time which hath no end, but for a long season: as for the term of 50. years, until the Jubilee returned: for so the servant whose ear the master boared thorough, is said to serve his master for ever, Exod. 21.6. So all the time of the servitude of the law may be said to be for ever, until the true and perfect Jubilee began in Christ. 4. Or it is said to continue for ever, because the Hebrews should not intermit the pash, or change it by their authority; but this eternity or perpetuity should not prescribe unto God, but that he might change those rites at his pleasure: August. quaest. 43. 5. Some take the time of eternity to be understood for an indefinite term, whereof there is no limitation set: and so because those ceremonies were to continue a long time, even fifteen hundred years, until the coming of the Messiah, it is said to be an ordinance for ever: Perer. 6. But there is another sense of this word, which I prefer before the rest: a thing is said to be eternal in respect of the subject spoken of: as that which continueth all a man's life time is said to be for ever, as the Prophet David saith, I will sing the mercies of God for ever, Psalm. 89 1. that is, as long as I live. And Anna promised that Samuel should abide before the Lord for ever, 1 Sam. 1.22. So these ceremonies are said to be an ordinance for ever, in respect of that people who are enjoined to observe them, during that policy and commonwealth, and as long as the sanctuary should stand: and so in another phrase they are commanded to keep it through their generations: But now seeing their politic state is dissolved, their temple destroyed, where these solemnities were to be kept; that term of perpetuity by the coming of the Messiah, who hath brought a new law, is expired. Sic far Pelican, Osiander Piscator. Of the mystical application of the Passeover and the rites thereof. QUEST. XXXIX. Of the diverse applications of the sense of Scripture. WE must first understand, that there are two general ways of interpreting Scripture: first, there is the simple interpretation, and then the compound sense. The first is of two sorts, either concerning the fact or thing done, and this is called the historical sense: or the reason or cause thereof, which the fathers termed aitiologia, the showing of the reason. The compound interpretation or sense is likewise twofold: either in comparing of the words with the thing signified, diverse and differing from the words, which is called an allegory, such are the parables of Christ, as of the sour, where the meaning is not according to the words of one that soweth seed in the ground, but of the spiritual seed of God's word sown in the heart: or else in comparing the things historically signified, with the things typically shadowed forth: as the serpent signified Christ, and is called of the fathers the anagogical sense: jun. in Analys. Now concerning the historical and literal sense of the Passeover, it hath been hitherto opened: now I will proceed to the mystical and allegorical sense. If this first be observed, that these are not properly diverse senses, but diverse accommodations and applications of one general sense: And beside, that it is not lawful for every Interpreter according to his own imagination, to draw, or rather wrest the Scripture into allegories, but that therein we must follow the direction and warrant of the Spirit. Now I will descend to the particular mysteries, which are fitly gathered from the paschal lamb, with the rites thereof. QUEST. XL. Of the particular mystical applications of the paschal Lamb, and the rites thereof. FIrst concerning the time when this paschal lamb was to be slain, which was in the first Month on the 14. day, 1. Of the day and month. in the full of the Moon; and at even: these special references are made to Christ, the true paschal lamb: 1. That as then the light overcommeth darkness, and the days begin to be longer than the night, so then Christ brought light to the world, the light of righteousness, which chaseth away the darkness of our sins: Rupert. 2. As in March, all things began to revive and spring again, so Christ brought life and refreshing to the world: Ferus. 3. It was a general received opinion among the Jews, that the same time that the Israelites were delivered out of Egypt, the deliverance which they expected from the Messiah should be accomplished. A●doe. Masius in 5. josh. And so accordingly Christ the true paschal lamb was slain in the Feast of the Passeover. 4. The fullness of the Moon showeth the fullness of time when the Messiah should come: Rupert. 5. The eating at even signifieth that Christ should suffer toward the end of the world, Simler. Secondly, in the tenth of this month let every one take a lamb. Like as the lamb was set apart four days before, 2. Of the setting apart of the Lamb upon the tenth day. upon the tenth day of the month; so our Saviour came to Jerusalem upon the tenth day of the month, five days before his Passion: for upon the sixth day before Christ came to Bethanie, joh. 12. and the next day he went to Jerusalem, Ferus. 3. The lamb signifieth Christ, as john Baptist calleth him the lamb of God, 3. How Christ is compared to a Lamb. that taketh away the sins of the world, joh. 1.29. unto whom all the properties of the lamb do most fully agree: 1. The lamb is taken from the flock, so Christ took the nature of men, in all things like unto us, sin only excepted: Ferus. It was a lamb without blemish, so was Christ without sin: Simler. A male, to show his strength: jun. of a year old (not above, but under it might be) to show that Christ died at a full and perfect age: Pelican. Beside, Christ is resembled to a Lamb for his patience, he was as asheepe before the shearer, not opening his mouth: Simler. for his innocence: Ferus. And as a Lamb clotheth, so are we clothed with Christ's righteousness: Hierom. As the Lamb feedeth, so are we nourished spiritually by the body and blood of Christ. Simler. 4. The blood of the Lamb was a most lively type and figure of the blood of Christ: 4 Of the blood of the Lamb how it resembleth Christ's blood. 1. As they were delivered from the temporal death of the plague of the first borne, so are we redeemed by the blood of Christ the undefiled Lamb, 1. Pet. 1.19. jun. 2. The blood was sprinkled or stricked with hyssop upon the door posts: so the blood of Christ doth not profit us, unless it be sprinkled upon our hearts by faith: Calvin. 3. It was stricked upon the door posts, that we should at all times, both going out of our houses, and entering in, think upon the passion of Christ: and it was laid upon the upper door post▪ to show that we should not be ashamed of Christ. Pelican. 5. The Lamb must be eaten whole, so whole Christ must be received and acknowledged, God Christ, 5. Of the signification of the leaven and sour herbs. and man Christ, perfect God and perfect man consisting of body and soul: both the doctrine and life of Christ▪ Pellic. Ferus. The Arrians divided the Lamb that denied his Deity, the Manichees that impugned his humanity, the Apollinarists denied Christ to have a soul: or rather it signifieth our perfect conjunction with Christ: jun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickedness, and that we should keep our feast with the unleavened bread of sincerity and truth, as the Apostle expoundeth it, 1. Cor. 6.8. 3. The sour herbs signify the afflictions that accompany the cross of Christ. jun. 6. Vers. 11. Thus shall ye eat it. 6. Of the eating with the loins gi●● and the shoes on the feet and the staff in the hand. 1. By the girding of the loins some understand the bridling of the affections: Gregor. Pelican. rather it showeth we should be ready for the Lords service, as they which are prepared for their journey: Philo: as the Apostle saith, Stand therefore your loins girded up, Ephes. 6.12. Borrh. 2. The putting on the shoes with Gregory signifieth the imitating of the examples of the Saints departed: as the shoes are made of dead skins: but this is too curious: Pelican would have it to signify our passing thorough this world where we have no abiding City: rather it showeth, that we should be armed and prepared to walk through the crosses of this life, and not to be offended with the troubles, which follow the Gospel, but, as the Apostle saith, we should be shod with the preparation of the Gospel of peace: Borrh. 3. By the staff in hand Pelican understandeth the enduring of labour, Philo direction to guide us in the way: Ferus and junius better, the word of God, whereby we are both guided and strengthened in the way: Gregory, the pastoral duty: but the use is more general than to belong to one calling. 4. They are bid to eat it in haste, which with Gregory signifieth, ad solemnitatem patriae caelestis a●●●lare, to long for our heavenly country, as they made haste to go to Canaan: as the Apostle saith, I desire to be dissolved and to be with Christ. Some understand it of that fear, which they are in, which do things in haste: and there it is good, semper pavid●m esse ne in presumptione & secur●tate p●rielitamur; always to be fearful lest b● security and presumption we should be endangered: Pelican. Some do thus apply it: Celeriter relinquendum esse Satana regnum: that the kingdom of Satan must speedily be left: Borrh. Ferus, beside the two first collections: Festin●re nos faciant duo, desiderium & timor: Two things cause us to make haste, desire and fear: addeth a third, that as they were bid thus to be in readiness at what hour of the night soever there should be a cry raised in Egypt: Sic semper parati simus, quasi omni h●ra nobis ex hoc mundo exeundum sit: So we should be always ready at what hour soever we are to depart this world. But this ceremony betokeneth generally our readiness and promptness to God's service: violentes esse & rapere regnum Dei: that we should as it were take the Kingdom of God by force, as our Saviour showeth, Matth. 11. jun. in Analys. QUEST. XLI. How Pharaoh is said here to have called unto Moses. Vers. 31. ANd he called to Moses and Aaron. 1. Ferus here well noteth, Impii non evigilant nisidum judicium Dei sentiunt: The wicked awake not till they feel the judgements of God. Pharaoh is not so much awakened out of his sleep as his hard heart is awakened. 2. Now he granteth whatsoever they had said before, making no reservation or exception of any thing as he had done: Simler. So we see that terror and fear are the invincible weapons of God whereby Tyrants are constrained: Pelican. 3. This was, Sera sed non seria animi demissi●: This submission of his mind, though it came at the last, it came not in truth: Borrh. for Pharaoh repented him afterward. 4. Not only Pharaoh thus called to Moses and Aaron, but likewise Pharaohs servants submitted themselves and besought them to be gone, as Moses had said before, chap. 11.8. jun. 5. But whereas Moses here told Pharaoh, chap. 10.29. from hence will I see thy face no more: it is not to be thought that Moses and Aaron were now called into Pharaohs presence: he is said to call unto them, d●um pr● imperi● suo proceres ad cum ablegavit; while he sendeth by his commandment his Nobles unto him. Calvin. Here follow such questions as concern the manner of the departure of the Israelites out of Egypt, and first of their spoiling of the Egyptians of their jewels. IN this part of the Chapter, which containeth the memorable and famous history of the departure of the Hebrews out of Egypt, and their mighty deliverance from their long and grievous captivity: there are three things principally to be expounded, first touching that act of the Hebrews, in demanding of the Egyptians jewels of gold and silver, and detaining of them and carrying them away: Secondly, of the great numbers of the Israelites, and others mingled with them, that went out of Egypt: Thirdly, of the time of their sojourning in Egypt, which is here affirmed to be 430. years, vers. 41. QUEST. XLII. Whether the Israelites asked to borrow of the Egyptians their jewels. Vers. 35. ANd they asked of the Egyptians, jewels of silver. The first question here, is, whether the Israelites did ask to borrow these things, and in so doing how they can be excused from lying, seeing they did not restore them again. 1. One answer is, that God only commanded the Israelites to ask these things of the Egyptians, but the manner to ask to borrow, was not prescribed them, yet they were permitted so to do: so Augustine: Fortasse secundùm voluntates suas magis permissi sunt ista facere quam jussi: It may be, that according to their own minds, they were rather suffered thus to do, than commanded. And so sometime in the Scripture, a thing is said to be bid to be done, which is only permitted: as Christ said unto judas, What thou dost, do quickly: joh. 13. which was no commandment or bidding of him to do it, but a permission only, and giving of way to his working: Perer. But this answer is not fit in this place, for the Israelites do here no other thing than Moses bade them, They did according to the saying of Moses, vers. 35. and Moses said none other thing than God commanded him, chap. 11.2. To speak to the people that every one require or ask of his neighbour, etc. they were not bid then to do one thing, and they did another: and to what end should they ask to borrow, being simply bidden to ask? for they needed not to doubt to have their ask, seeing God gave them favour in the eyes of the Egyptians. 2. Another answer is, that they did but ask to borrow, but afterward when the Egyptians broke their faith and pursued after the Hebrews, they did not think themselves bound to restore them. Perer. But it is evident, that the Israelites when they carried these things out of Egypt, had no mind to restore them again, for the text saith that even then, when they went out, before the Egyptians set forward after them, they spoilt the Egyptians, vers. 36. 3. Some answer, that the Israelites craving these things to borrow them for the service of God, and to use in their sacrifices, lied not, for afterward a great part of them was converted to the use of the Tabernacle. Calvin. But yet this excuseth not their pretence of borrowing, for howsoever after they were employed, they broke their promise in withholding them still, and not restoring them. 4. Some say further, that in their borrowing this condition must be understood, that they would restore them at their return, now seeing they returned not, (most of the Egyptians being drowned in the red sea, to whom they should have restored them) they were freed of their promise. Simler. But all this helpeth not the matter, for if they promised to restore them at their return, and never purposed or thought to come again into Egypt, as they did, then was it a fraud in them: neither is it like, that all those Egyptians of the meaner sort, of whom they borrowed, perished in the sea, and though all had there died, yet they had children or friends remaining to whom they might have made restitution. 5. Ferus thinketh that they did not borrow them at that very instant of their departure, but had asked them before, for it is not like that they would have lent them at their going away. But there need no question be made of the Egyptians willingness to lend them, seeing the text saith that God gave the people favour; now if they had borrowed them before, which is not like, yet at their going away not to restore them, had been no faithful dealing. 6. Therefore to put this matter out of doubt, the Israelites did not ask to borrow of the Egyptians, but simply asked of them to give such things as they required: for both the word here used, shaal, signifieth to ask: not to borrow, or to ask to borrow: and beside whereas the Egyptians, as most do translate, commodabant eyes, are said to have lent unto them: yet the word properly signifieth petitum dare, to give the thing asked, as Vatab. or petentibus dare, to give to them that ask: jun. And the same word is used, 1. Sam. 1.18. where Annah saith she had given or lent Samuel unto God: she did not give him, to require him again, but absolutely bequeathed him unto God during his life Piscator. And so here the Egyptians do frankly give unto the Hebrews those things which they demanded. And say that the Egyptians did purpose but to lend them, yet the Israelites did simply ask them, and they upon their ask gave them. Perer. Beside, whereas it is said, that the Lord gave them favour, this special grace and favour which the Lord wrought for them, is rather seen in frank gifts than in loans. QUEST. XLIII. Whether the Israelites did any wrong in spoiling the Egyptians of their jewels. Vers. 36. SO they spoilt the Egyptians. That the Israelites did no wrong unto the Hebrews, in carrying away their ornaments and jewels, now it shall be made manifest. 1. josephus thinketh that the Egyptians did voluntarily give these things unto the Israelites unasked, honorabant Hebraeos donis, they did honour the Hebrews with these gifts, Some to hasten them to be gone, some because of their acquaintance and neighbourhood. But the words of Scripture both in this place, and before chap. 3. and chap. 11. do show that the Israelites first required and asked them. 2. Tertullian lib. 2. contra Martion. maketh mention of a certain tradition, that after the Hebrews were gone over the red sea, the Egyptians sent messengers to the Hebrews, to require of them their jewels and ornaments, which they had lent them: And that Moses with the Elders of Israel returned this answer, that they would so do, so that the Egyptians would pay and recompense them for all their labour and service in their brick-workes, in building of them houses and Cities: whereupon the Egyptians casting up their account, and finding that their wages, at a very mean rate, would far exceed the value of their jewels, were contented that the Hebrews should enjoy them. Now if this were so, than the equity of this fact will easily appear: but because this tradition is uncertain, neither is there thereof any mention made in Scripture, it is not to be stood upon, a better satisfaction may be found out. 3. Therefore first of all: this is sufficient to excuse the Israelites▪ that they did herein as they were commanded: and whatsoever the Lord biddeth it is no sin to do, nay it is sin not to do it, as Augustine well saith, Quod sane faciendo Moses usque adeo non peccavit, ut non faciendo peccaret: Moses in doing so was so far from sinning, that in not doing of it he had sinned: thus also answer Calvin. Simler. jun. with others. 4. But the equity of this fact may further be evident, though it sufficeth only to stand upon God's will, which is always just, Et rectissimum est quicquid facit, and it is most right whatsoever he doth: Calvin. or willeth to be done: yet diverse other reasons may be yielded, to justify this fact of the Israelites: beside, I say the authority of the Lord in commanding, which excuseth the Israelites, who were bound to be obedient in whatsoever was commanded: as Augustine showeth by this example; like as in a commonwealth the minister or executioner of the Judge in putting him to death that is adjudged to dye, offendeth not, who if he should do it of himself were a manslayer: so, saith he, Deo jubenti ministerium prabuerunt: they did but yield their service and ministry to the commandment of God. Beside this justification, other reasons may be alleged, both on God's behalf and on the people's. First on God's behalf: 1. He is the supreme and chief Lord of all, and may by his imperial right not only give the substance of one to another, but remove and dispossess Kings, and transpose Kingdoms from one to another. Simler. And therefore as Calvin saith: Quae Deo placuit ad suos transferri, aliena censeri non debent: What God thinketh good to convey over unto his, are not to be counted as belonging to another. 2. The Egyptians abused their gold and other jewels, in serving their idols therewith: and so as Augustine saith, Dei creatura male utentes ad Creatoris injuriam: they wickedly abused the creature to the wrong of the Creator: and therefore the Lord might most justly deprive them of that which they abused to his dishonour. 3. Their intolerable contumacy and disobedience in refusing so often to obey the Lords commandment, to let his people go, deserved no less, than that they should be punished with the loss of their precious substance: seeing the Lord for the like stubbornness and obstinacy of the Canaanites, dispossessed them of their country, and gave it to the Israelites. Perer. Secondly, in respect of the Israelites, these reasons also may be rendered: 1. The Israelites might detain these things, which the Egyptians gave them as their wages, for their long labour and service in Egypt, as it is said, Wisdom. 10.17. she gave the Saints the reward of their labours: and as Philo further amplifieth: Nec par est jactura libertatis & pecuniae; there is not the like reason of the loss of liberty, and the loss of money: the Israelites lost their liberty, the Egyptians lost but part of their substance. So the Lord promiseth unto Nabuchadnezzar, Egypt, for the wages of his army, for the service they did in subduing of Tyrus, Ezech. 29.18. Thus Israel had the substance of the Egyptians given them for their service. jun. 2. Beside the labour and toil of the Israelites in Egypt, they were most cruelly oppressed, their children most pitifully slain and murdered, therefore this was in stead of some recompense and satisfaction made for the wrongs which they had done them. Perer. 3. Philo addeth this reason also, Vt in bello victores victos bonis spoli●v●rant, Phil. lib 1. de vita M●sis. as being conquerors in battle they spoilt their enemies of their substance: for they were as conquerors of the Egyptians, not by stroke of battle, but by the stroke of the Lords hand, in these mighty miracles plagues and judgements, whereby the stout and stubborn heart of Pharaoh was subdued. Simler. 4. Irenaeus saith further: Debitores erant Hebraeis non solùm rerum, s●d & vitae suae, propter patriarchae Ios●phi praecedentem benignitatem: They were debtors to the Hebrews, not only of their substance, but of their life also, for the former kindness and goodness of the patriarch joseph showed unto them: who delivered the Egyptians and their land from perishing by famine, and governed the country 80. years in all justice, peace and tranquillity. 5. But the best reason on the behalf of the Israelites is, that the Egyptians did voluntarily give them these things as a redemption of their lives, and did wage them thereby to be gone, as josephus saith, they gave them these things, quo celeriùs discederent, to hasten their departure the sooner: this also may be gathered out of the text, chap. 11.8. and 12, 13. jun. QUEST. XLIV. When the Israelites asked the jewels, before the last plague or after. ANother question is, when the Israelites asked these jewels of the Egyptians, at the very instant of their departure, or before: 1. Augustine, and Cajetan consenting with him, Ferus, Pererius, all these are of opinion that this was done before the last plague of the first borne; Augustine's reason is this, Quomodo fieri posset, ut in tanto luctu, ex mortibus suorum commodarent ista filiis Israel? How could it be that in so great heaviness for the death of their children they would lend these things to the Israelites? quaest. 45. in Exod. But this might be a reason to make them willing to let them have what they desired to be rid of them, for they were afraid all of them of their lives, if the Israelites had stayed still, for they said, we die all. vers. 33. Cajetan would gather that they had borrowed these things before, (and the Egyptians through grief forgetting to demand them again, the Israelites also being in haste carried them away) because it is said they spoiled the Egyptians, that is, by carrying away the things, which they had formerly borrowed. But these words rather make against him, for in that the Israelites are said then at their going away to have spoiled the Egyptians, it showeth, that then they received the things of them, whereof they spoilt them, for otherwise they had spoiled them before, when they received the things, not purposing to restore them again. Ferus reason is, because it is not like they would lend the Israelites their jewels, at their going away. But this doubt is removed, because the text saith, That God gave them favour in the sight of the Egyptians, neither did the Israelites borrow these things, but they simply asked them, and the other frankly gave them. Pererius thinketh, that the Israelites asked these things between the ninth and the tenth plague, because when there was one plague yet behind, the Lord bad Moses to speak to the people to ask of the Egyptians, chap. 11.2. But in that place only it is showed what the Lord commanded Moses to do; he spoke to the people then to do it, but it was not acted then: as likewise in the same place, mention is made how the Lord would go forth at midnight and smite all the first borne, which was not done then, but afterward. 2. Wherefore I rather think with Calvin and junius, that the Israelites asked these things of the Egyptians after the last plague, immediately before their departure: the reasons are these: 1. The Egyptians seeing their first borne slain, were afraid of their own lives, and therefore in respect thereof they regarded not their substance: Tanquam si hoc pretio animas redemissent: As if they had redeemed their lives with this price: jun. And as Calvin: Hinc clamor ille desperationis index, omnes mortui sumus, hinc facilitas illa in dando supellectile: Hence came that desperate cry, we are all dead men: hence that facility in giving their household stuff. 2. That this ask of the Egyptians came after all the plagues it is showed chap. 3.20. I will smite Egypt with all my wonders, etc. after that shall he let them go: than it followeth in the next verse, I will make this people to be favoured of the Egyptians, etc. for every man shall ask of his neighbour etc. 3. The text saith that they shall put the jewels and raiment upon their sons and their daughters: that is, shall load them with them and lay them upon their shoulders: it is like than they were upon going, when they made their burdens. 4. If they had asked them before, it had been only to borrow them, not to have them of gift; but it is showed already that they did not borrow them, quest. 42. 5. They had no colour to borrow their jewels and costly raiment before, for they asked them to set forth the service of God which was upon their going, for Pharaoh said, Go serve the Lord, as ye have said, vers. 31. QUEST. XLV. What kind of favour it was which the Lord gave the Israelites in the sight of the Egyptians. Vers. 36. ANd the Lord gave the people favour, etc. 1. Some think that this favour was by reason of some supernatural grace, and amiable quality, which was given unto the Israelites whereby the Egyptians were alured unto their love, as the book of judith saith, was given unto judith, an extraordinary comeliness whereby she was commended to all that saw her, judith chap. 10. 2. Another opinion is, that this favour was wrought rather in the hearts of the Egyptians toward the Israelites, that the Lord who overruleth men's hearts did incline the affections of the Egyptians toward his people: and this is the truer opinion: as both may appear by the use of the same phrase elsewhere: as it is said, that joseph found favour in his master's sight, Gen. 39.3. which was not caused so much by Joseph's amiable person, as by the working of his master's affection: for the reason is there showed of this favour: his master saw that the Lord was with joseph: so that the cause of this favour was not the external object of Joseph's person, but the internal effect of his master's affection: likewise this is evident by the contrary, for as it is said, He turned their hearts to hate his people, Psalm. 105.25. so their hearts were turned again to love and favour his people. 3. Yet was it not such favour as Cajetan supposeth, that the Egyptians prevented the people's ask, and forced them to ask, as he would infer upon the signification of the word Vajashilum, which in hiphil, he saith, signifieth to cause or compel to ask. But neither is the word so taken in hiphil, but rather signifieth to lend, or give one his ask: as Anna using the same word, 1. Sam. 1.28. saith, she had given or lent her son unto the Lord, where hishilti in hiphil cannot be translated, She had caused the Lord to ask. And beside, what needed that circumstance, for the Egyptians to have forced the Israelites to ask, and then to have given them their ask? they might at once have given them unasked. 4. Neither was this a work of regeneration of the Egyptians, whereby they suddenly of wolves became lambs, as Master Calvin very well noteth, but it was a special work of God's power only at this time, thus to sway their affections, for they were soon changed again when they pursued the Israelites with all hostility. 5. And although this inclining of the Egyptians hearts and bending of their affections was Gods special work: yet it pleased the Lord to use some subordinate means to procure it, and give occasion thereof, as namely these two: the one was the great reputation and estimation which Moses was in both with Pharaoh and with his people, which reason is yielded of this favour, chap. 11.3 Calvin. The other because the Egyptians by the death of their first borne, were in such perplexity and fear, that they were glad to give them any thing to redeem their lives: Thostatus. So it is said in the Psalm. 105.38. Egypt was glad at their departure. QUEST. XLVI. Why the Lord enriched his people with the Egyptians substance. NOW the reasons wherefore the Lord gave the Israelites such favour, and thereby enriched them were these: 1. To accomplish the promise made to Abraham, Gen. 15.14. That the people should come out with great substance: Osiander. 2. For the comfort of the Israelites, whom the Egyptians before had stripped of that they had, and diverse ways oppressed: now some amends is made them, by possessing the precious jewels of the Egyptians. Ferus. 3. As also by this means, the Egyptians were animated to pursue and follow after the Israelites to their own confusion and destruction. Ferus. 4. And hereby the Israelites were furnished with many rich ornaments, which afterwards served for the adorning and beautifying of the Tabernacle. Ferus. QUEST. XLVII. Of which Egyptians they asked, and who of the Israelites and what. Vers. 35. THey asked of the Egyptians. 1. These were not the Egyptians inhabiting out of the land of Goshen, as some think: because it is like if any had inhabited among the Israelites, they should have been exempted from the plagues of Egypt which is not to be thought. But this followeth not, for such plagues as befell either the persons of the Egyptians, or their proper substance might as well be laid upon the Egyptians dwelling among the Israelites, as upon others, as is showed before, quest. 33. in 7▪ chap. And that these Egyptians of whom the Israelites asked these things were such as cohabited among them, it is evident, both because every one is bidden to ask of his neighbour, chap. 11.2. and for that they being in haste could not upon the instant of their departure go far to fetch any thing. 2. Neither yet is Oleasters opinion probable, that few of the Israelites had their proper and several houses and dwellings, but most of them were servants in the Egyptians houses, as the Saracens and Moors are in Spain, and so they asked jewels of their mistresses, as the use is in Spain in their festivals, to attire themselves with jewels and other ornaments: and so Oleaster would expound these words (chap. 3.22. Every woman shall ask of her neighbour, and of the stranger or sojourner of her house) of her, in whose house she was a stranger, not of the stranger in her house. Contra. 1. It is not unlike but that many Hebrew men and women were servants with the Egyptians, and that they also had favour with their masters and mistresses: but that most of them had their proper houses, it may thus appear, both because it is said, Gen. 47.27. that they dwelled in Goshen and had their possessions there: and beside, whereas they were commanded to take a lamb for every house, this could not have been done conveniently in the Egyptians houses, that would not have suffered them to kill a lamb or goat for sacrifice, which thing they abhorred: and to what purpose served that note of distinction to mark their houses with blood, if the Israelites and Egyptians had for the most part cohabited together in one house? 2. The word gerah, sojourner of her house, may be either taken for the neighbour or dweller next the house, as the Chalde Paraphrast, and as Augustine taketh it for cohabitation, not in the same house, but in the same place, quest. 39 in Exod. or else it may be taken for cohabitation in the same house, as the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall ask of the cohabiter in the house: as the word is taken for an inhabitant, job. 28.4. So that they had two sort of neighbours to ask of, either they which dwelled in the next houses, or that sojourned with them in the same house. But it cannot be understood of the Hebrews sojourners and servants in the Egyptian houses, for mention is made of their sons and daughters, whom they should put their jewels upon: it is not like that being servants, they had sons and daughters borne in the Egyptians houses. 3. Therefore the Egyptians, of whom the Israelites asked these Jewels, were their neighbours chiefly, and acquaintance, as they are called by the name of reagh, a companion, a friend: yet other Egyptians also might give them, to hasten them away, as josephus showeth, that the Egyptians bestowed upon them for these two reasons: Alii quo celerius discederent, alii propter vicinitatis consuetudinem: Some that they might be gone the sooner, other because of their neighbourhood and acquaintance. 4. As they were the Egyptians their neighbours, whom they chiefly asked of, so, they that asked were both men and women, chap. 11.2. but the women are only mentioned chap. 3.22. because the Jewels and ornaments which they asked specially belonged to the care of women: Simler. 5. And though jewels of silver and gold, and raiment only be mentioned, yet they had other precious things beside, as scarlet, purple, silk, fine linen, precious stones: for whence else should the Israelites have those things which afterward they bestowed upon the Tabernacle? Simler. And they received these precious things in such abundance of the Egyptians, that they did put them upon their sons and daughters: that is, not only adorn them therewith, but loaded them: Calvin. QUEST. XLVIII. Of the mystical application of the Israelites spoiling of the Egyptians. August. lib. 2 the doct. Christiana cap. ●. NOw for the mystical sense and spiritual application of this enriching of the people of God with the ornaments of Egypt. 1. Augustine understandeth it of the liberal arts, and commendable humane sciences which were invented by the heathen, but taken from them as the spoil of Egypt, and converted to the true service of God, and the setting forth of Christian religion. The idolatrous and superstitious inventions of the heathen, he resembleth to the lumber, and cumbersome things of Egypt, which the Israelites did not meddle with; the Arts and Sciences to the jewels and ornaments which were conveyed over from the superstitious Egyptians to the people of God. As he giveth instance, of Lactan●iu●, V●ctorinus, Hilarius; and before them, of Cyprian, Quanto auro & arge●to & veste suffarcinatus exierit ex Egypto? With how much gold and silver and raiment was he laden when he came out of Egypt? that is, when he was converted from Paganism to the Christian faith. Euseb. Eccles. histor. lib. ●. cap. 13. 2 This Porphyrius, as Eusebius writeth, objected against origen, that he borrowed of them, to set forth the fables of his religion, as he impiously calleth them: Graecorum doctrinam ad peregrinas & commentitias Iud●orum fabulas confirmand●● tanquam subsidium sibi comparavit: He took as an help unto him▪ the learning of the Grecians, to confirm the strange devised fables of the jews. As he showeth how he was conversant in the writings of Plato, Numenius▪ Chronius, Apollophanes, Longinus, Mod●ratu●: that of Nicomachus, and other Pythagoreans, of Chere●●●, the Stoic, and Cor●●tus, he learned to allegorise. Thus he imputeth that to origen as a fault, which showed his great learning and wisdom, that knew how to grace the Christian faith even with the ornaments of such as were adversaries unto it. 3. Hereupon ●ul●an the Apostate knowing what a benefit unto the Christian religion, the liberal Arts and Sciences did bring, seeing that by cruelty the Gospel of Christ could not be suppressed, did by this subtle practice seek to hinder it: Sancivit legem (as Socrates writeth, ne Christiani literis h●manioribus ins●●tuerentur: he made a law that no Christians should be instructed in humane arts: and his reason was, that they should not be able by the help of Logic or other humane learning to defend their faith. 4. Thus we see at this day, that whereas the Heathen were the first inventors almost of all humane arts: Socrat. lib. 3. cap. 10. as Socrates, Plato, Aristotle, of Philosophy; Euclides, Archimedes, Ptolomaeus, of the Mathematics; Isocrates, Demosthenes, Cicero▪ of Rhetoric; Homer, Pindarus, Virgil▪ o● Poetry; Herodotus Thucydi●es, Livi●s, of Histories; now none of these professions are to be found among the Pagans and Infidels, but they flourish only among Christians. The learned books and writings of ●ustinus Martyr, Tertull●an, Clemens Alexandrinus, origen, Arnobius, Lactantius, Cyprian, Hierome, Augustine, with the rest do evidently show how the spoils of Egypt are now possessed only by the people of God. Act. 7. Dan. 1. Acts. 17. 1▪ Cor. 15. Tit. ●. 5. And not only these learned Fathers, and teachers of the Church, have made use of the Egyptian ornaments, but even the holy Prophets also and Apostles have taken of those spoils, as Moses was instructed in all the Egyptian learning: And so was Daniel in the wisdom of the Chaldeans: S. Paul in his Epistles citeth the saying of Aratus, Epimenides, and Menander: Perer. QUEST. XLIX. Of the number of the Israelites that went up out of Egypt. Vers. 37. ABout six hundred thousand men of foot. 1. Because the Latin translator readeth ferè, almost six hundred thousand, Pererius thinketh that there wanted some of this number: But that is not like: for seeing within one year, they were numbered to six hundred thousand, three thousand, five hundred and fifty men, Exod. 38.26. it is like that at their coming out of Egypt, they were not under that number. 2. Neither yet do I consent unto Thostatus, who thinketh there were about 635000. and odd: for he to justify this number, allegeth the corrupt Latin text, which readeth, Exod. 32.28. that there fell of the people, which were slain of the Levites, viginti tria millia, three and twenty thousand (which number he would have added to this sum here set down:) whereas in the original mention is made only of three thousand; and so also the Chalde and Septuag. read: and it must be admitted for a great oversight in the Latin interpreter to read three and twenty thousand, for three thousand: to say that Hierome followed the true Hebrew copy, which might since be corrupted, and that the Latin is in many places more perfect now than the Hebrew, as Thostatus allegeth, is to ground an uncertain conceit upon mere imaginations and supposals: for is it not like that the Hebrew Scriptures should be kept freer from corruption, than the Latin, seeing that the Jews, which are otherwise adversaries to the Christian faith, have been most diligent keepers of the old Testament? and if this be admitted, that the fountains are corrupt and impure, there will be no certainty of the Scriptures. And further, that place of the Apostle, 1. Cor. 10.8. That there fell in one day, three and twenty thousand, doth not help Thostatus: for there the Apostle speaketh of those that were slain for the fornication committed with the daughters of the Midianites at Baal Peor, Numb. 25. where though the number agree not in show with the Apostles account; for Moses maketh mention of 24. thousand, the Apostle nameth 23. thousand, Reconcil. the right solution is, not to say with Thom. Aquin. that it is the fault of the writer, or with Lyranus and Cajetan, that the number of 24. thousand includeth also 23. thousand, as the greater number containeth the less: but the Apostle only comprehendeth those, which were slain with the sword, whereas Moses putteth together not only them, but those also of the chief which were commanded to be hanged, which might be about a thousand: jun. 3. Therefore I think rather with josephus, that there were full out 600. thousand not fewer, but rather more, for as Thostatus therein well collecteth, there were numbered not long after, within a year and 14. days in the first day of the second month, 603550. men of war from 20. years and upward, Numb. 1.46. in which number the Levites were not counted, who from 30. year old to 50. year made 8580. Numb. 5.48. 4. This number also is only of these which were fit for war as appeareth in the sums of the people taken afterwards, Exod. 38.26. and Numb. 1. so that the women and children are excepted out of this number. Now according to the common estimate, they that are fit for war in any country, are as two first parts of the whole, as forty is to an hundred, then ●y this proportion as 40. is to an 100 so six is to fifteen; there being then 600. thousand fight men, the whole sum comprehending women and children will amount to 1500. thousand: beside the great numbers of other people, and strangers among them, which might make the whole number above 2000 thousand. 5. Herein appeareth the wonderful blessing of God, in increasing seventy persons to such a multitude in the space of 215. years: for so long was it and no longer from the coming down of jacob into Egypt, unto their going out. And thus the Lord made good his word unto jacob: I will there make of thee a great nation, Gen. 46.3. jun. 6. And further, as God herein abundantly showed his mercy, in so greatly multiplying the Israelites, so his justice and severity appeared, that of all this great multitude, which came out of Egypt, only two of them, Caleb and josua entered into the land of Canaan, all the rest, because of their idolatry and disobedience, died in the wilderness, as the Lord threatened them, Numb 14. 7. Hence also appeareth the error of Manethon, and Cheremon, two ancient Writers, who affirmed, as josephus reporteth, lib. 1. cont. Appionem, that the Israelites at their coming out of Egypt were but 250000. men, whereas they were six hundred thousand, as Moses here writeth. QUEST. L. Of Rahmesis from whence the Israelites went. Vers. 37. THen the children of Israel took their journey from Rahmesis to Succoth. 1. This Rahmesis●s ●s the same which is mentioned Gen. 47.11. diverse from that spoken of Exod. 1.11. For the first Rahmesis is with shevah under ain, the other Rahmesis with p●tach under ain; and beside, the first is called the land of Rahmesis, the other the City of Rhamesis. Rahmesis then seemeth to be the name of the whole country from the which the Israelites went, not of a City, for one City could not contain such a multitude. Pelican: and whether that country were capable of them, is uncertain: it is like the Israelites were dispersed into some other parts of Egypt before, but hearing that they were shortly to go out of Egypt, they might gather into this country: the other Rahmesis seemeth to have been a chief City of this province: see before quest. 11. v. 1. QUEST. LI. Of Succoth where the Israelites pitched their tents going out of Egypt. TO Succoth. 1. This Succoth is a diverse place from that which jacob so called when he came out of M●sopotamia Gen. 33.17. Piscator. 2. Yet both that place and this have the same derivation of the name, so called of Booths and Tents, which jacob there, and the Israelites here pitched: as Levi●. 23.43. jun 3. But this place is so named by anticipation, for it was not yet called Succoth, before the Israelites came thither; it afterward had that name given of the rearing of Tents and Tabernacles there: Piscator. 4. It is thought to be a part of the region Troglodytis by the red Sea: Simler. 5. josephus calleth it La●●polis, where he saith Babylon was afterward built, when Cambyses invaded Egypt: joseph. lib. 2. Antiq. cap. 5. QUEST. LII. What this mingled company was that went out with the Israelites. Vers. 37. ANd a great mingled company. 1. These were not like to come of those servants which jacob might bring down with him into Egypt: for it is like the famine being so great, that jacob had no great number of servants in his family, beside his children: as Abraham had who was able to army three hundred and eighteen persons of h●s own house, Gen. 14. Simler. 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt, that were converted to their religion, partly of their servants: Calvin. 3. This mingling of diverse other nations with the Lords people, was a lively type and evident demonstration of the calling of the Gentiles: Borrh. Osiander. And beside, whereas this confused company seemed to consent with the Israelites in their religion, and come out of Egypt with them, yet were they not truly called: for they afterward fell a lusting and murmuring, Numb. 11. 4. This showeth that many are called to the outward society of the Church, but few are chosen. Ferus. QUEST. LIII. What moved those diverse sorts of people to go out of Egypt with Israel. THis confused company came forth with the Israelites: 1. not so much because of the tyranny and oppression of the land, which being chiefly intended against the Israelites, might be grievous also unto others. Simlerus: nor yet being weary of Egypt, which now in a manner, of a fertile and pleasant country, became barren and desolate with the late plagues laid upon it. Calvin: as for that they being moved and prepared with those mighty wonders and miracles, which they saw in Egypt, were thereupon resolved to join themselves to the people of God: jun. 2. And it need not seem strange that the Egyptians suffered so many to go out with Israel: for either they through fear and grief minded it not: or else these having a long time dwelled among the Israelites, and so skilful in their language, could hardly be discerned from the Hebrews. Perer. QUEST. LIV. Whether the Israelites went out of Egypt in the evening, in the night, or in the morning. Vers. 42. THis is a night to be diligently kept unto jehovah, etc. 1. Sometime the Scripture seemeth to say, that the Israelites went out of Egypt in the night, as in this place: and Deut. 16.1. In the month of Abib, the Lord thy God brought thee out of Egypt by night: yet did they not go out in the very night, for they were charged that none should go forth of their doors till the morning, vers. 22. Cajetan thinketh, that Moses gave this charge, not then knowing what time would be spent in the slaughter of the first borne, nor at what hour the Israelites should be bid to go out: but afterward when the first borne were slain, and Pharaoh called to Moses in the night to be gone, and the Egyptians hastened them forward, than Moses gave the people liberty not only to go out of their houses, but to address themselves to depart out of Egypt. Con●r. 1. It is not like that Moses, when he gave that charge, was ignorant of the counsel of God: for the time was assigned when the Lord would smite the first borne, about midnight, which work the Lord would not be long about: neither is it to be thought, that Moses would reverse the first charge, neither is it safe so to imagine, the Scripture affirming no such thing. 2. Therefore Rupertus solution is rather to be received, that because the night was now spent, and it was toward day, when the Israelites set forward out of Egypt, therefore they were bid not to go forth of their houses until the morning. 2. Sometime the Scripture seemeth to affirm, that the Israelites went out of Egypt in the evening▪ about the Sun set, when they killed the Passeover, as Deut. 16.6. There shalt thou offer the Passeover a● even about the going down of the Sun, in the season that thou camest out of Egypt. But this could not be, that they departed in the evening, both because they were charged not to go out of their houses till the morning, and afterward about midnight the first borne were slain, till which time the Israelites were not dismissed by Pharaoh. And therefore the word (mogned) which signifieth an appointed time or season, is not to be restrained to that very instant of the kill of the Passeover, but generally it betokeneth the time of their going out, and so comprehendeth the whole night, in the beginning whereof they eat the Passeover, and in the end thereof they departed. Perer. 3. Therefore the truth is, that it was toward day, the night being well nigh spent when the Israelites departed, as it is evident, Numb. 33 3. where it is said that they departed the morrow after the Passeover, and in the sight of the Egyptians, and while they were burying of their dead, which it is like they did not before the day appeared. Beside, the order of the history showeth as much, for it was midnight before the first borne were slain, then there was a cry in Egypt, and, as josephus writeth, they ran unto the King's palace unto Pharaoh, and he called to Mos●s and Aaron, and the Egyptians than hastened them, and gave them their precious jewels, and they trussed them up and laid them upon their sons and daughters: while all this was in doing a great part of the night must needs be spent. Further, that the type and shadow may be answerable to the body: as our blessed Saviour arose for our redemption out of the grave betimes in the morning, when it was yet dark, joh. 20.1. before the Sun was risen, Mark. 16.2. so the Israelites did about the same time rise as it were out of the grave and prison of their servitude, and were redeemed about the same time. Pelican. Ferus. 4. Now how the Israelites could be ready themselves with their cattle and substance upon so short warning, Ios●phus well showeth, that Moses had before willed them to be in a readiness for their journey, and thereupon they were gathered as near as they could into one place. Perer. Of the time of the dwelling of the Israelites in the land of Egypt. QUEST. LV. Whether the Israelites dwelled in Egypt more than 430. years. Vers. 40. SO the dwelling of the children of Israel while they dwelled in Egypt was four hundred and thirty years. First it will be questioned whether the Israelites dwelled no longer in Egypt than four hundred and thirty years, seeing the Lord said unto Abraham, Thy seed shall be a stranger in a land that is not theirs four hundred years and shall serve them, Gen. 15.13. For if the Israelites were in servitude four hundred years, which time of their servitude began not until after Joseph's death, who lived after the coming of Israel into Egypt 71. years, being then 39 years old, and he lived in all an hundred and ten years, than the whole sum will make 471. But this doubt is easily removed: for that prophesy delivered unto Abraham concerning the hard usage of his seed, consisting of three branches, shall be a stranger in a land, and shall serve there, and be evil entreated, must be understood, conjunctè, not disjunctè, jointly together, and not sunderly: that they should not all that time be in servitude, but partly all that while sojourn, and partly be in servitude: Pererius. And so Augustine giveth the solution of this place: Non itaque, quod ajit, in servitutem redigent eos, etc. ad quadringentos annos referendum est, etc. In that it is said, they shall hold them in servitude, it must not be referred to the four hundred years: as though they kept them in servitude so many years, but the four hundred years must be referred to that which is said, thy seed shall be a stranger in a land not theirs. August. quaest. 47. in Exod. QUEST. LVI. That the Israelites dwelled not 430. years in Egypt only. SEcondly, it is not to be supposed that the Israelites dwelled in Egypt all this space of 430. years, which is the opinion of Genebrard, who thinketh that this term taketh beginning from the coming of jacob into Egypt, and expireth with the time of their deliverance and departure thence; his reasons are these: 1. Because in this place it is so affirmed that the Israelites dwelled so long in Egypt. 2. As also, that it is not like that in the space of 215. years, which is the time according to the common opinion of their abode in Egypt, of seventy persons they could increase into so great a multitude. Contra. 1. In this place a figurative speech must needs be admitted: for we must understand not only the time of Israel's sojourning in Egypt, but of their fathers also in the land of Canaan, as Augustine saith these words must be expounded: Manifestum est computandum esse tempus Patriarcharum Abrah●, etc. It is manifest that the time of the Patriarches, Abraham, Izhak, jakob, must be accounted when they began to sojourn in the land of Canaan: quaest. 47. in Exod. But of this more afterward. 2. Neither is it impossible or improbable, even without a miracle, for so many thousands in the space of 215. years, to be multiplied as is showed before at large quest. 5. in chap. 1. And Augustine giveth two reasons thereof: Si f●cunditas hominis consideretur, adjuvante illo, qui illos valde voluit multiplicari, reperietur non esse mirum: The fecundity of men considered, God also helping, who would have them exceedingly to increase, it will be found not to be strange. Now that the Israelites could not continue 430. years in Egypt, these two arguments do evidently convince. 1. Whereas Caath was one of those which came with jacob into Egypt, who lived 133. years, and his son Amram 137. years, and Moses his son was 80. year old at the departure of Israel out of Egypt; all these years put together make but 350. from which sum must be deducted, the years wherein they lived together. Genebrard answers, that their years are only reckoned after they begat children: and that some may be omitted that came between, as S. Matthew leaveth out in his genealogy three Kings, Ahaziah, joas, and Amasiah. This answer of Genebrard may easily be taken away; for neither is it the use of Scripture, when it setteth down the years of a man's life, to name only the years when he begat children; and seeing in that line from Levi to Moses no other persons, are elsewhere named that came between beside Caath and Amram, it is a conjecture without ground to imagine any other. But the omission of these three in S. Matthewes genealogy, is evident, because we find them elsewhere in the stories of the Kings to be set down: Perer. 2. S. Paul beginneth these 430. years from the promise and covenant that was made to Abraham, Galath. 3.17. Therefore Israel stayed not all those years in Egypt. Genebrard here answereth, that where the Apostle saith, the law which was 430. years after, this word after, is not referred to the covenant, but to the law that came 430. years after, that is, from the departure of the Israelites. Contra. But this is a manifest wresting of the Apostles words, who of purpose maketh a comparison between the law and the covenant of grace, showing that salvation dependeth not of the law, but of the grace and promise of God, which came 430. years before. And whereas the Apostles words, in that order which he set them down are these: This I say that the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confirmed afore of God, the Law made after four hundred and thirty years could not disannul: what other sense can be made of these words, but that the law was given so many years after the promise? for after must of necessity have relation to that which is said to have been before, which was not the departure of the Israelites, not here so much as mentioned, but the covenant said to be before ratified and confirmed of God. Pererius. QUEST. LVII. The Israelites dwelled in Egypt 215. years only. FUrther, that the Israelites neither stayed in Egypt under 200. years, as Chrysostome thinketh, nor yet 210. only, as the Hebrews, to whom Lyranus and Cajetanus give consent, nor yet 230. years, as Calvin, but 215. years only, it may be thus made to appear: First from the first promise made to Abraham, unto the going of Israel out of Egypt, are 430. years, according to the Apostles account: of this sum there were 215. years gone, before jacob descended into Egypt: Abraham at 75. received the promise, 25. years after; when Abraham was 100 year old, was Isaac borne; he at 60. begat jacob: jacob at 130. went down into Egypt; these years put together, 25.60.130. make in all 215. years: there remaineth then the other half of the sum, 215. years more for the sojourning of Israel in Egypt: Thus Augustine reckoneth, approving Eusebius account, quaest. 47. in Exod. Secondly, whereas the years of Coath, Amram and Moses, when Israel came out of Egypt, do make, as is before showed, all together 350. years: but from this sum must be subtracted the years wherein they lived together, as from Coaths age of 133. years, who at 65. years begat Amram, as Epiphanius thinketh, the residue, wherein he lived together with Amram, that is, 68 years, must be deducted: and from Amrams' age of 137. who at 70. years begat Moses (as Epiphanius) the residue must likewise be defaulked, which are 67. years: add unto these years 65. of Coath, and 70. years of Amram, 80. years of Moses life, and we shall have the said sum of 215. years, all the time of the sojourning of Israel in Egypt. QUEST. LVIII. That the Israelites were not in bondage and servitude in Egypt all the foresaid term of 215. years. THis being then made plain, that the Israelites after Jacob's coming down thither, continued in Egypt 215. years, yet were they not so long in servitude and bondage. 1. Augustine thinketh that they served in Egypt 144. or 145. years, for from the whole sum of 215. years he only deducteth 71. years of Joseph's life, after Israel came into Egypt, after whose death he thinketh their bondage immediately began. But that cannot be, for not only joseph, but all his brethren also were first dead, Exod. 1.6. of the which Levi being about four year elder than joseph, who died at 110. year, and Levi at 137. survived joseph 23. years: all which time the Israelites were not oppressed with servitude. 2. Rupertus thinketh that the Israelites served 144. years after the death of joseph, until the going forth of the Israelites, so recompensing tenfold the 14. years of Joseph's servitude in Egypt, who was 16. year old when he was sold into Egypt by his brethren, and there served till he was 30. year old. But Rupertus is in two things deceived, for joseph was not sixteen, as the vulgar Latin corruptly readeth, but 17. year old when he was sold into Egypt, Gen. 37.2. so that he served but 13. years in Egypt, neither was the time of their servitude so long, as is showed before. 3. Some think that after Levi his death, who lived 23. year after joseph, their affliction began, which continued 121. years. Neither can this be so, for not only Levi and the rest of Joseph's brethren, but all that generation also died before their servitude and affliction entered, of which generation Pharez being one, supposed to be one year old, when he went down with jacob into Egypt, and to have lived 130. years according to the usual age then, it will be found that their affliction endured not an hundred years, if the age of Pharez being supposed to be 130. be deducted from the sum of 215. the full time of the Israelites sojourning in Egypt. See before quest. 12. in chap. 1. Exod. QUEST. LIX. Moses understandeth all the time of the sojourning of Israel and of their fathers in Egypt and in Canaan. NOw then for the right understanding of these words of Moses. 1. A double figure called Synecdoche is to be admitted, both in the persons, and in the place, a part being taken for the whole: for not only the sojourning of the Israelites, but of their fathers also, Abraham, Isaac and jacob must be understood, and not only the sojourning in Egypt, but in Canaan also and other places: Thus the Septuagint very well interpret this place: The dwelling, which the children of Israel dwelled in Egypt, and in the land of Canaan, both they and their fathers, was 430. years: so also Augustine expoundeth it, quaest. 47. in Exod. and josephus lib. 2. de Antiquit. judaic. cap. 6. 2. Eugubinus doth disdainfully reject this opinion, with this reason, that if it be taken for the time of their sojourning, not only in Egypt, but elsewhere, there will be found to be many more years. Contra. 1. It shall even now appear that in a precise and strict account, there are just so many years, from the first promise made unto Abraham, when he came out of Chaldea into Canaan, unto the return of Israel out of Egypt. 2. This figure Synecdoche, to name part for the whole, is not unusual in Scripture, as Gen. 35.26. all the sons of jacob, Benjamin being also reckoned among them, are said to have been borne in Padan Aram, because most of them were there borne. junius. QUEST. LX. Why the dwelling only of Israel in Egypt is named, the rest being also understood. THe reasons why their sojourning and dwelling in Egypt is only mentioned, the other being also understood, are these: 1. Lyranu● giveth this reason, because their dwelling in Egypt was the last, and things do commonly take their denomination from the end. 2. But these reasons rather may be yielded, first because their sojourning did not only end in Egypt, but there it began, for thither Abraham at his first coming into Canaan was constrained to flee in the time of famine, Gen. 12.2. there was the longest time of their sojourning, the other patriarchs at diverse times sojourned in Canaan 295. years, and jacob in Mesopotamia 20. years, but in Egypt Israel continued 215. years. 3. Their habitation in Egypt was more famous than any of the rest, both for the honourable advancement of joseph in Egypt, the wonderful multiplying and increase of the Israelites, and the strange signs and wonders there wrought for their deliverance. Perer. Some question also there is, when this computation of 430. years should begin. 1. Epiphanius would have them begin, at such time as the Lord told Abraham what should befall his seed, and how hardly they should be entreated: so also Ferus, Pelican. But that cannot be, for both in that place the Lord nameth another sum of 400 years. And S. Paul counteth this space of 430. years from the promise made to Abraham, unto the giving of the Law. QUEST. LXI. Where the 430. years must take beginning. 2. ZEiglerus in his Commentaries beginneth this term of 430. years from the tenth year after Abraham's coming into Canaan, when he saith the Lord made a covenant with him. But this computation cannot stand. 1. We do not find that Abraham received any promise about that time, but then, when he had been ten years in Canaan, Sarah gave unto him his maid Agar, Gen. 16.2. 2. Also by this account we shall want ten years of the whole sum of 430. from Abraham's 75. when he first came into Canaan, unto the 80. year of Moses when the Israelites went out, are just 430. years, as is showed before: if then this term should begin ten years after, in the 85. year of Abraham, we shall want ten years of 430. 3. Beside, Zeiglerus to make this computation good, committeth apparent errors in Chronology, as that jacob went down into Egypt 207. years after the covenant, which was 215. years, and if it began 10. years after, as he reckoneth, than it could be but 205. years; further he saith, that joseph died 285. years after the covenant, which cannot be after his own account, for joseph lived 71. years after Jacob's descending into Egypt, being then 39 years old, which two sums of 71.39. make up the whole age of joseph an 110. if then there were but 207. years gone after the covenant made at Jacob's coming into Egypt, then at Joseph's death 71. years after, there were but 278. years run, not 285. as he collecteth; here than he addeth 7. years too much to make his account agree. 3. Procopius, as Pererius collecteth, thinketh that the 430. years should begin at the birth of Isaac. But that cannot be, for from thence the other sum of 400. years taketh beginning. 4. Genebrard reckoneth them from the time of Jacob's going down into Egypt, whose opinion is refuted before, quest. 55. 5. junius and Borrhaius account these 430. years from the departure of Abraham out of Vr of the Chaldees, from whence to the birth of Isaac were thirty years, and junius supposed that he stayed 5. years in Haran. Contra. 1. It is not like that Abraham being called of God to go out of his country, would stay 5. years in Haran, but that he made all haste to obey the calling of God. 2. If the account of 430. years should begin 30. years before isaack's birth, we shall have 435. years in all; for from the 75. year of Abraham, which was but 25. years before the birth of Isaac, until the time of Israel's departure out of Egypt, are just 430. years, as is showed before, quest. 56. 6. Wherefore the best computation of all is to begin the 430. year from the 75. year of Abraham's age when he came into the land of Canaan: both because, while he remained with his father and kindred in Haran, he could not be said to sojourn, or be a stranger: and for that, if we begin the account before the 75. year of Abraham's age, there will arise more than 430. years. Thus josephus reckoneth these 430. years, Postquam Abraham in Canaan venit: After Abraham came into the land of Canaan: so also Eusebius: A septuagesimo quinto anno Abrahae usque ad egressum Hebraeorum ex Aegypt● supputan●ur anni quadringenti triginta: From the seventy five year of Abraham, unto the going of the Hebrews out of Egypt, are counted four hundred thirty years; and this computation Augustine followeth, quaest. 47. in Exod. QUEST. LXII. When the term of 430 years ended. AS we have seen where this term of 430. years must take beginning, so it is to be considered, when they were to determine and end. 1. Epiphanius hath here a singular conceit by himself, who extendeth these 430. years unto the time of the Israelites entering into the land of Canaan, as Pererius thus collecteth. Epiphanius terminat in eo tempore, quo terram promissionis intrarant: Epiphanius doth determine them at that time, when they entered into the land of promise. But this cannot be: for the Israelites continued 40. years in the desert, before they were admitted to the possession of Canaan: (Epiphanius saith they were in the desert 50. years, but he is therein also deceived) if this term of 40. years be comprehended in the 430. years: it will follow that from Jacob's coming down into Egypt, until the Israelites return from thence, are not above 175. years, which were indeed 215. years, as is showed before, quest. 56. 2. Therefore these 430. years do determine and expire, at the very time of the Israelites departure out of Egypt, as Moses here saith: When the 430. years were expired, even the self same day departed all the hosts of the Lord out of the land of Egypt. And S. Paul also extendeth these years but unto the giving of the Law in mount Sinai, Gal. 3.17. Thus Eusebius, and Augustine following him, quaest. 47. in Exod. define these years; so also jun. Simler. Osiander, Pererius, Ferus, with others. QUEST. LXIII. How the term of 400. years foretold to Abraham and Moses sum of 430. years, do agree together. NOw whereas the Lord telleth Abraham that his seed should be a stranger in a land not theirs, and be evil entreated 400. years, Gen. 15.13. and the same is repeated by S. Stephen, Acts 7.6. that sum of years very well agreeth with this number of 430. for this sum beginneth at Abraham's first coming into Canaan when he was 75. years old, 25. years before the birth of Isaac: for there the Lord speaketh of the sojourning and hard usage of his seed: and even then the first manifest affliction of Abraham's seed in Isaac began by Ishmael of Agar the Egyptian. 2. But from isaack's birth unto the going down of jacob into Egypt are in precise account 220. years, and so the whole time is 405. years from isaack's birth unto the going out of Israel from Egypt: for if from Abraham's 75. year: there are 430. years from Abraham's 100 year when Isaac was borne, are 405. years: to make the sum even, the odd 5. years are omitted: which thing is not unusual in Scripture: as in one place David is said to have reigned in Hebron 7. years, and 6. months, 2. Sam 5.5. in another place, the years of his reign in Hebron, are counted 7. year, even, and in Jerusalem 33. years▪ 40. year in all, 1. King. 2.11. the odd months are omitted. Augustine also hereof thus writeth: Non mirum si qua●ringentos & quinque annos sumae solidae quadringen●es voluit appellare scriptura, etc. No marvel if the Scripture call 405. years in one round sum 400. year which useth so to set down the times, that what is over or under the perfect number is not counted, quaest. 47. in Exod. Hence then both Lyranus and Cajetan are found to be in an error, who therein following some Hebrews, do account but 210. years for the time of the Israelites abode in Egypt, reckoning but 400. years strictly from isaack's birth unto the departure of Israel out of Egypt. 3. But Procopius would thus reconcile these two sums, he would have both the 400. years and the 430. begin together, and that the Lord saith not, that after 400. years expired, the Israelites should return, but simply after 400. years, so that the other 30. years also may be included. M. Calvin also somewhat to the same effect saith, Restabant plures anni quam quadringenti, nempe viginti, vel circiter: There remained more years than four hundred, as twenty or thereabout: but because the Lord purposed only to prepare them unto patience, he defineth not a certain number of years. But herein is their error, they would extend these 400. years beyond the time of their deliverance out of Egypt: whereas the Lord setting the end of this time saith: The nation whom they shall serve will I judge, and afterward shall they come 〈◊〉 with great substance, Gen. 15.14. then immediately after the expiration of these 400. years, the Israelites must come forth of the land of their bondage with great substance. QUEST. LXIV. When the 400. years prefixed to Abraham must take their beginning. NOw concerning the beginning of these 430. years, here cometh to be examined and discussed, a singular and private opinion of Zeiglerus, who beginneth the account of these 430. years, from the 10. year of Abraham's sojourning in Canaan, 15. years before the birth of Isaac, and he endeth them in the tenth year of Moses exile in the land of Midian, where he continued 40. years, when he saith the captivity of Israel should have ceased: but because Moses would have prevented the time, and delivered Israel ten years before, when he slew the Egyptian, the Lord did punish his presumption with 40. years' exile, and deferred the deliverance of Israel 30. years longer, both to fulfil the 40. years of his penance, and because the Lord purposed to appoint no other Captain of his people, but Moses. Thus we read that the Lord hath observed this proportion and number of forty at other times, also for the time of penance, as the Israelites wandered 40. years in the wilderness: it reigned 40. days upon the old world: 40. days are set for the repentance of Niniveh: sic Zeigler. Contra. 1. This term of 400. years limited for the sojourning and servitude of Abraham's seed, cannot begin before Abraham had seed, and therefore not 15. years before the birth of Isaac. 2. God's purpose and determination altereth not, man's infirmity cannot make the counsel of God of none effect: therefore seeing the Lord, who forseeth all things, did set unto Abraham this term of 400. years, ●ee no doubt most faithfully kept his promise, and as he had decreed, so after 400. years expired he delivered his seed from their oppressors. 3. Moses act in killing the Egyptian was an act of faith, not of presumption: as both S. Stephen witnesseth, Acts 7.25. He supposed 〈◊〉 brethren would have understood, that God by his hand should give them deliverance: as also the Apostle to the Heb. 11.25. By faith Moses when he was come to age refused to be called the son of Pharaohs daughter, and chose rather to suffer adversity with the people of God: and again vers. 27. By faith he forsook Egypt, etc. If Moses then of faith showed himself to be the deliverer of his people, as when he killed the Egyptian, and cares not for the favour and honour of Pharaohs court, than was it not a presumptuous act, for the which he should be punished. 4. And how standeth it with God's justice to punish all the people of Israel with the captivity of 30. years longer for the sin and presumption of one man, if Moses had offended and trespassed therein? 5. Neither is that observation of forty perpetual: neither David for his sin, nor Peter for his denial of Christ, nor the incestuous young man among the Corinthians were enjoined any such time of penance: and Nebuchadnezzars' time of repentance far exceeded this proportion which continued seven years, Dan. 4.20. for true repentance is not measured by the number of days, but by the weight of the contrition and sorrow of heart: neither is it found in Scripture, that any one man had 40. days penance imposed upon him. There was another reason of the 40. years wand'ring of Israel in the desert: for according to the time wherein the spies searched the land, which was 40. days, they have a year set for a day for the punishment of the sin of the spies in raising a slander upon that good land (all but Caleb and josuah) and of the people in giving no credit unto them: see Numb. 14.34. QUEST. LXV. The time of the Hebrews departure out of Egypt compared with the Chronology of the Heathen. NOw in the last place it shall be declared how this time of the departing of Israel agreeth with the ●orren computations, according to the Chronology of the Heathen. 1. They therefore observe five notable periods of times, from whence they use to make supputation of their years: from the monarchy of Ninus and Semiramis in Abraham's time: from the flood of Ogyges, and from Inachus, and Ph●r●neus, about the time of the Patriarch jacob: from the battle of Troy, which fell out in Sampsons' days, or under Hel● the high Priest: from the beginning of the Olympiades' which began in the 8. year of the reign of Ahaz: from the building of Rome in the 1. year of the seventh olympiad, which concurreth with the 16. year of the reign of Hesekiah. 2. According then to these diverse kinds of computations, there are also diverse opinions concerning the time of Israel's departure out of Egypt. Apion the Grammarian a professed adversary to the Jews, against whom josephus wrote two books, will have Moses to bring the Israelites out of Egypt, in the time of the seventh olympiad when the City Carthage was built by the Tyrians in Africa: thus josephus reporteth the opinion of Apion in his 2. book. But this to be apparently false josephus showeth, proving that the Temple of Solomon was built 143. years before Carthage, and the Israelites came out of Egypt 480. years before that, 1. King. 6.1. so that their leaving of Egypt was above 600. years before the building of Carthage. 3. As Apion cometh far short in his computation, so Porphyrius goeth as much beyond: who in the fourth book of those which he wrote against the Christians, will have Moses to be before the times of Semiramis, which is a gross error: for it is without all question, that Abraham was borne under the monarchy of Ninus▪ and from Abraham's birth until the deliverance of Israel out of Egypt are 505. years, whereof an 100 are counted from Abraham's birth to isaac's: and 405. from thence unto Israel's redemption, as hath been showed. 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. years before the battle of Troy: whereas it will be found, that he was only 356. years or thereabout elder than those times. 5. Manethon an ancient Writer of the Egyptian affairs maketh Moses more ancient by 393. years▪ than when Danaus went to Argos, that is, about a thousand years before the battle of Troy. But that cannot be, seeing the Trojan war is held to have been in the time of Samson or Hel●, not above 356. years after the return of the Hebrews out of Egypt. 6. Some Christian Writers think that the Hebrews were delivered out of the Egyptian Captivity in the time of Ogyges flood, as justinus Martyr, Clemens Alexandrinus, 1. lib. Stromatum julian Africanus. But that is not like, for the same julian African. by the testimony of diverse Heathen Writers showeth that Ogyges flood was 1020. years before the beginning of the Olympiades'. But from the departure of Israel out of Egypt, until the Olympiades' began, which was in the 8. year of the reign of Ahaz, are counted but 760. year, or thereabout: so that Moses should be above two hundred and fifty years after Ogyges flood. 7. This is then the right computation, compared with the Chronology of the Heathen, that the deliverance of Israel out of Egypt was 356. year before the Trojan battle: and 764. years before the Olympiades': 788. years before the building of Rome: 910. years before the Captivity of Babylon: 980. years before the reign of Cyrus: 1200. years before Alexander the Great: 1496. years before Herod, under whose reign Christ was borne. And according to the sacred Chronologie, this redemption of Israel from the Egyptian bondage was 2453. years after the creation of the world: 797. years after Noah's flood: 505. years after the death of the Patriarch: joseph 480. years before the building of Salomon's Temple; and 1536. years before the birth of our blessed Lord and Saviour Christ Jesus. Ex Perer. 4. Places of doctrine. 1. Doct. How the Lords holy days should be kept. Vers. 16. IN the first day shall be an holy convocation. The word is mikra, which also signifieth reading: which showeth how holy and festival days ought to be spent, in assembling the people together, and in reading and preaching unto them the mercies and benefits of God: Pelican. And this was the use among the people of God, as S. Peter saith: Moses hath of old time, them that preach him in every City, seeing he is read in the Synagogues every Sabbath. 2. Doct. A particular application of our redemption by Christ's death needful. Vers. 21. Choose out of every of your households a lamb. God would as it were by a special application have every private house and family admonished of this singular benefit and mercy: Calvin: whereby we learn, that it sufficeth not only to have a general apprehension of our spiritual redemption, but a particular application is necessary: as the Israelites every one in particular eating of the paschal lamb in their private families, had a proper and particular sense and feeling of the benefit, as they severally did eat and taste of the lamb. This particular application of the redemption of Christ, S Paul showeth, saying, I live by the faith of the Son of God, who hath loved me and given himself for me, Galath. 2.20. 3. Doct. How the paschal Lamb prefigured Christ. Vers. 21.12. TAke a lamb and kill the passover etc. Take a bunch of hyssop and dip it in the blood, etc. Because Christ was prefigured in the paschal lamb, as is evident joh. 9.36. 1. Cor. 5.7. the particular resemblances are to be considered, wherein the lamb prefigured Christ. 1. The lamb was without blemish, vers. 5. and Christ was without sin, and so the unspotted lamb, 1. Pet. 1.19. 2. The lamb must be killed; so Christ was sacrificed for us, 1. Cor. 5.7. 3. As the posts of the house must be sprinkled with the blood of the lamb; so our hearts must be dipped by faith in Christ's blood to deliver us from eternal death, as they were from a temporal, Heb. 12.24. 1. Pet. 1.2. 4. As the lamb was to be roasted with fire; so Christ did feel the wrath of his father for our sins, being made a curse for us, Galath. 3.13. 5. As they were to eat unleavened bread with the lamb; so we that eat Christ by faith must study for newness of life, 1. Cor. 7.8. 6. As they were to eat it with sour herbs▪ so we must frame ourselves to suffer affliction for the faith. 7. As the Lamb should be eaten whole, so we must receive the whole doctrine of Christ, omitting nothing, Heb. 1.1, 2, 3, 4. 8. As no stranger was to eat of the lamb, being uncircumcised, so no unbeliever can be partaker of Christ: Piscator. 4. Doct. Divers sorts of men in the visible Church. Vers. 38. ANd a great multitude of sundry sorts of people went out with them. As among the Israelites there were many other people mingled, which were to have no part in the inheritance of Canaan: so there are many hypocrites and carnal men in the visible Church▪ which shall have no part in the Kingdom of God: for many be called but few are chosen. And as there were fewer companies in that great multitude: the first of those which were fight men: the second, of weak persons, as women and children: the third, of strangers: the fourth, of their beasts and cattle: so in the Church of God there are, first, such as are strong in the faith: secondly, the weak and frail: thirdly, Hypocrites, which in outward show join themselves to the Church, as those strangers did: fourthly, carnal and worldly, which may be compared unto beasts. Ferus 5. Places of confutation. 1. Confut. Against reservation of relics. Vers. 10. YE shall reserve nothing of it until the morning. This was commanded to take away all occasion of superstition, lest they might have superstitiously abused these relics of the paschal lamb: which charge given unto the Israelites may reprove the superstition of those professing Christianity, which do reserve the relics of Saints, and do fond yield adoration unto them. So in time past a superstitious use was taken up in reserving part of the Sacrament, and carrying it about unto sick folks. The Lord therefore foreseeing what inconvenience might arise by such reservations, forbiddeth any thing at all to be kept of the lamb: jun. in Analys. 2. Confut. That the bread in the Sacrament is not the body of Christ carnally but only a seal and pledge of it. Vers. 11. FOr it is the Lords Passeover. That is, it did signify it: for Sacraments are not the things which they represent, but signs and seals of them: Genevens. So in the Gospel the bread is called the body of Christ, being a sign and representation of it: Pelican. So is circumcision called the Lords covenant, Gen. 17.11. yet was it only a sign and seal thereof. Then as neither the lamb was the Passeover itself, nor circumcision the covenant itself: so it is but weakly inferred by the Romanists upon these words of our Saviour, that the bread should be the very body of Christ. 3. Confut. Against the carnal or raw eating of Christ's flesh in the Sacrament. Vers. 9 EAt not thereof raw. Ferus upon these words hath this note: Crudem comedunt qui tantum ast●mant id quod viderint, & quia solum panem viderint, solum panem ●redunt: They eat the lamb raw, which only esteem that which they see, and because they see nothing but bread, they believe nothing but bread. In which words he seemeth to glance at the Protestants, that do not believe the bread to be turned into Christ's flesh, and yet they believe that there is more present than bread, that the very flesh of Christ is exhibited to the faith of the worthy receiver. But upon this point Pelican's note is more agreeable: Non cru●us, id est Christus non est carnaliter, substantialiter vel sensibiliter comedendus: Christ the paschal lamb is not to be eaten raw; that is, carnally, substantially, sensibly. For who may be better said to eat Christ raw, they which deny the carnal presence of Christ's body, or they which hold that they do eat with their mouth and teeth the very flesh, body and bones of Christ? they most properly may be said to eat Christ raw: both in respect of their own opinion, of the carnal presence, and for that they come not prepared with a true lively faith to the Sacrament, but with an erroneous persuasion. All they therefore that come unprepared, and so do eat and drink unworthily, may be said to eat Christ raw: for as raw flesh is offensive to the stomach, and he may be said to eat his own death: so they that eat and drink in the Sacrament unworthily, are said by the Apostle to eat and drink their own damnation, 1. Cor. 11.28. 4. Confut. Against the Anabaptists that allow no allegories in the old Testament. Vers. 46. YE shall not break a bone of him. In that the Apostle, joh. 19 applieth this unto Christ, it i● evident that he was the true Lamb of God, shadowed and prefigured by the paschal lamb, and therein diverse ways represented and resembled, as is before showed doct. 3. This therefore maketh against the Anabaptists, which will not have any proofs alleged out of the old Testament, for confirmation of any thing in the new: and take away the use and explication of the types and figures of the old Testament, allowing no sense of any place, beside the historical and literal sense: whereas it is evident, that Saint Paul doth allegorically apply the histories of the old Testament, as that of Sarah and Hagar, Galath. 4. and the paschal lamb he maketh a figure of Christ, 1. Cor. 5.7. jun. in Analys. 6. Places of moral use. 1. Observ. To cut off the occasion of sin. Vers. 16. IN any case ye shall put away leaven the first day out of your houses. As they were straightly charged not to eat unleavened bread, so they must also avoid the very occasion, le●t they might trespass unawares. So we must not only flee from manifest sins, but beware of every occasion, as our Saviour bid his Apostles take heed of the leaven of the pharisees. There is another kind of leaven of corrupt manners, as the Apostle showeth, 1. Cor. 5.7. Both these kinds of leavens, we must not only forbear to eat ourselves, but we must cast them out of our houses: we must both abhor them in ourselves, and remove all occasions which any might stumble at: Simler. and so, as the Apostle saith, abstain from all appearance of evil, 1. Thess. 5.22. 2. Observ. Favour in the lender toward the borrower cometh of God. Vers. 36. ANd the Lord gave the people favour. As the Egyptians affections were inclined by the Lord to lend, or rather to give unto the Israelites what they asked: so when a man is driven to borrow of his neighbour, if he find favour in his eyes, he is to acknowledge it as a mercy from God: if the Lord do shut up his affection toward him, he must think, that some sin of his hath made a bar and stopped the way: Pelican. Thus was the heart of righteous job wrought toward the poor: If I restrained the poor of their desire, or caused the eyes of the widow to fail, job. 31.27. 3. Observ. God can turn men's affections to hatred, or favour, as it pleaseth him. Again, as it is said in the Psalm. 105.25. He turned their heart, so that they hated his people: like as the Lord so worketh, that the patience of his servants is tried by the disfavour and hatred of men: so he can turn their affections to love and favour. This teacheth us, that we should depend upon God, and when we see the countenance of any to be estranged from us, that we pray unto God, who hath the ruling of all men's hearts, to incline their heart toward us: as jacob prayeth for his sons, God almighty give you grace in the sight of the man, Gen. 43.14. Calvin. 4. Observ. We must be as pilgrims and dwellers in tents in this world. Vers. 37. THey took their journey from Ramesis to Succoth: Succoth signifieth tabernacles: So they that go out of the Egypt of this world to the heavenly Canaan, must dwell in tabernacles here. Pelican. We must be as pilgrims and strangers in this world, 1. Pet. 2.11. and the Apostle saith▪ that here we have no abiding City, Heb. 13.14. 5. Observ. No unbelievers to be admitted to the Sacraments. Vers. 43. NO stranger shall eat thereof. That is, no uncircumcised person, that is a stranger from the faith of Israel: so neither are the mysteries or Sacraments of religion to be given unto Infidels, or profane persons. Calvin. As our Saviour will not have us to cast holy things unto dogs, or pearls among swine, Matth. 7.2. 6. Observ. The Gospel is to be professed not for lucre or honour sake, but for love to the truth. Vers. 45. AN hired servant shall not eat thereof. As they which served the Israelites only for their hire and wages, were not true members of Israel, and therefore not fit to be partakers of their mysteries, for they joined themselves unto them, rather for a reward, than for love of their religion: So neither are they true professors of the Gospel, which do profess the same for any love of lucre or preferment, rather than of conscience, and good will to the truth. Pelican. Likewise, it showeth, that neither is God to be served only for hope of reward, but for love and true filial affection: for as they which obey for fear, are servants, and not children; so they which do all for hope of reward, are hirelings and mercenaries, rather than domestical: God therefore is to be served and loved for his own sake, without any other respect. CHAP. XIII. 1. The Method and Argument. IN this Chapter, there is a prescription of certain solemn rites to be observed of the people, in remembrance of their deliverance out of Egypt, unto verse 17. and a description of their manners of proceeding in their journey, to verse 22. In the prescription two things are enjoined the people; the annual keeping of the Passeover, and the consecrating of the first borne: which are briefly propounded, vers▪ 2. and 3. and afterward more at large declared. In the ample declaration: 1. The Passeover is prescribed: both the place where they should keep it, in the land of Canaan, vers. 5. the time, for seven days, vers. 6. the manner, with unleavened bread, verse 7. the use, which is double, in respect of their children, to instruct them, vers. 8. of themselves, to be a sign of remembrance unto them, vers. 9 the perpetuity, they must keep it yearly. 2. Concerning the consecration of the first borne: the place is assigned where they shall set them apart, when they are come into the land of Canaan, vers. 11. what they shall set apart, all their first borne of man and beast, vers. 12. with an exception of two kinds, of the ass among the unclean beasts, which must be redeemed or killed, and the first borne of man, which must be simply redeemed, vers. 13. then the reason of this institution is showed, because the Lord for his people's sake killed all the first borne in Egypt, v. 14, 15. Lastly, the end of this institution is to call to their remembrance that the Lord brought them out of Egypt, vers. 16. Then followeth the second part of the Chapter, showing the proceeding and going forward of the Israelites in their journey: wherein is declared: 1. Which way they went, not by the way of the Philistines, and why but by the way of the wilderness, vers. 17, 18. 2. How they went out, well appointed, vers. 18. 3. What they carried with them, Joseph's bones, vers. 19 4. Whither they removed, unto Etham, vers. 20. 5. How thy were guided both by day and night, vers. 21.22. 2. The diverse readings. I.U.A.P. Vers. 3. Out of the house of bondmen. I.U.A.P. rather than, of bondage. G.S.L.B.G. the word is ghabadi●, of servants: though the sense much differ not in either. I.A.C.P. Vers. 5. And it shall be when the Lord hath brought thee. I.A.P. C. S. not, when the Lord hath brought thee. B.G. cum caeter. for here vehajah, it shall be, is wanting. A.P. B.G. Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter. not, and in the seventh day being an holy day to the Lord. I. as though the meaning should be, that they should eat unleavened bread upon the seventh day also: for that is said before, in that they are commanded seven days to eat unleavened bread: but the seventh day rather is enjoined to be a principal feast day unto the Lord, 〈◊〉 chap. 12.16. I. V. cum. cater. Vers. 8. For this cause did the Lord this unto me, when he brought me. I.U.C. or, that he brought me, etc. S. This is that which the Lord did unto me, where etc. L. but here the word baghabur, for, or, because, is omitted: this is done, because of that which the Lord did. A.P.B.G. This last seemeth to be the best reading. See the 6. question following. I.U. Vers. 12. Thou shalt s●t over unto the Lord. I.U. cause to pass. A.P.C.H. separate. L.S. set apart. G. appoint. B. The first rather best agreeth: that is, he shall deliver it out of his hand unto the Lord, as having now no more power over it. B. G. cum caeter. Vers. 15. Therefore I do sacrifice unto jehovah. B.G. cum caeter. macte. I do kill. I. but the other word is more fit, because things holy unto God are rather said to be sacrificed than killed: Zabach more usually is taken to sacrifice. I.A. Vers. 13. Thou shalt cut off his neck. I.A. better than kill it. C. L. or, break his neck. B. G.P.U. gharaph signifieth to strike off the neck, as Deut. 21.4.6. Vers. 18. The children of Israel went up well appointed, or girded, P. not, armed. A.B.G.C.L.U. for whence should they have so much armour? nor, in battle order. I. that is, five in a rank. I. for the word signifieth fived: they would so have taken up a great length of ground: nor, in the fifth generation. S. for that is contrary to the Lords promise, Gen. 15.16. that they should come forth in the fourth generation: the word chamushim is derived of chomesh, taken for the fifth rib, 2. Sam. 2.18. The meaning than i●, that their loins were girded up, as they were commanded to eat the Passeover, chap. 12.11. and so they went forth as appointed for their journey. 3. The explanation of difficult questions. QUEST. I. How the first borne were accounted that were consecrate unto God. Vers. 2. Sanctify unto the Lord all the first borne. 1. What the Lord meaneth by the first borne, is expressed in the next words, that which openeth the womb: so that here the first borne are so accounted in respect of the mother, but in the right of the first borne there was respect had unto the father as jacob calleth Reuben the beginning of his strength: for joseph, though he were Rachel's first borne, yet was he not Jacob's: but here that is called the first borne which openeth the womb of his mother: as Christ, according to this law, was the first borne of Mary: Simler. Though joseph her espoused husband had, as some think, other children by a former wife; so that if a man had diverse wives, the first borne of every one was holy unto God. 2. It is added, among the children of Israel, as well of man as of beast: because those beasts are excluded, which were wild and not serviceable among them. Calvin. QUEST. II. In what sense the first borne are said to be the Lords. Vers. 2. FOr it is mine. 1. The first borne are said to be the Lords, not only by a common right, as all things are said to be the Lords, the earth and the fullness thereof: 2. Nor yet only because the increase of every thing is thankfully to be acknowledged to proceed and come of God: Pelli●●n. 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right, because he preserved them in Egypt, when all the first borne of Egypt were destroyed: jun. in Analys. 4. God might have commanded all to be offered unto him, but he would not challenge or expect of them his full right and due, lest it might have seemed grievous unto them, but only he requireth that, which he had more specially preserved. Ferus. QUEST. III. Why the law of the Passeover is repeated. Vers. 3. THerefore no leavened bread shall be eaten. This institution of the passover is now again repeated, and the caveat concerning leavened bread is often inculcate and urged: 1. Both because man's corrupt and crooked nature had need to be often admonished, being ready to forget the precepts of God, and to wrest and deprave them. Ferus. 2. As also to put them in mind of that, which was signified hereby, to take heed both of the leaven of corrupt doctrine, and of corrupt manners: Pelican. 3. The Hebrews give this reason of this double institution, because of the double sense of the Law, one the plain and open sense, the other, the hid and secret sense: which reason we also approve, but not in their meaning, which wrest the Scripture with fabulous glosses and ridiculous collections: but this we affirm, that in the passover was a double sense, the one concerning that outward ceremony, which belonged to the paschal lamb, the other hath relation unto Christ, the true paschal lamb by whose blood we are redeemed. Simler. QUEST. IV. Whether Abib were the proper name of a month. Vers. 4. THis day came ye out in the month Abib. 1. Some take this to be no proper name of the month, but a description of it by the fruit, that began to ripe then, and so they translate, Mense novarum frugu●▪ the month of new fruit: so the Chalde, Septuagint, Latin, Pagni. Simler. Pelican. and M. Calvin giveth this reason, because the Hebrews had no proper names of their months, but such as 2000 year after they borrowed of the Chaldees. Contra. 1. It was not 2000 years until the Captivity of Babylon, when the Hebrews borrowed those Chalde names, nor full out 1000 as is showed before, quest. 46. in chap. 12.2. And further, that other names of the months are found in Scripture, beside the Chalde names, as Zif, the second month, Ethanim the seventh, Bul the eight, is likewise declared afore, quest. 4. in chap. 12.3. And if Abib were here no proper name, it would be uncertain which month he meaneth, the first or the second, for in both there were ripe ears, of barley in the first, and of wheat in the next, for they were to offer of their first fruits also in the feast of weeks; Levit. 23.20. Numb. 28.26. 2. Yet they are deceived that took this month Abib, for the same with the month Ab, which answereth to our July, as Pagnine: for it is evident by the keeping of the passover, on the 14. day of the first month, that the Israelites came out in the first month. 3. Therefore it is more probable that Abib is here the proper name of the first month, so called because then the corn was spindled and began to be eared, for Abib signifieth the spindle with the ear, as Exod. 1.9.3.1. jun. Vatab. Not that the fruit was ripe this month, but it began to flower and show: Calvin. And thus the Hebrews in all their feasts had relation unto the fruits of the ground: the passover was kept, when the corn eared, Pentecost when it was ripe, and the feast of the Tabernacles in the end of the year, when they had gathered in the fruits of the year: Simler. And this month when all things began to revive and spring, was answerable unto the state of the Israelites, who now were revived by their joyful deliverance from the winter, and boisterous storms of Egypt. Borrh. QUEST. V. Why the Israelites are charged to keep the Passeover in the land of Canaan and not before. Vers. 5. NOw when the Lord hath brought thee into the land of the Canaanites. 1. Hence it is evident, that the Israelites were not bound to keep the passover in the wilderness, neither do we read, that they kept it more than once there, in the second year, Numb. 9 and the next passover was kept under josuah, jos. 5. eight and thirty years after. Simler. The reason whereof might be this, because they were not circumcised after they came out of Egypt for the space of 40. years, and the law was, that no uncircumcised person should eat of the passover: this also signifieth that we shall not keep our full and perfect passover, till we come into our heavenly Canaan: Pelican. 2. The reasons why they are charged to keep the passover in that plentiful land, that abounded with milk and honey, was partly to stir them up to be thankful unto God for his benefits and abundant liberality. Calvin. As also to admonish them, that they should remember God in their prosperity, and take heed, that their full estate did not make them forget him. 3. But now in that so fruitful and pleasant a country, as Palestina was, is become barren and desolate, this judgement hath befallen the Jews and their country for their sins: Pelican. 4. Five nations only are here named, that inhabited Canaan, the Canaanites, Hittites, Amorites, Hivites, Jebusites, but the rest also are understood. jun. QUEST. VI Whether the keeping of the passover was the cause of their deliverance, or that the cause of the other. Vers. 8. BEcause of that which the Lord did unto me. 1. Some do make this the sense of the place: and read thus: For this did the Lord do so unto me. Septuagint, Chalde, jun. Vatab. and would have this to be the meaning, that God did show all these wonders in Egypt, and deliver them from thence, to the end that they should keep a memorial of them. 2. Others do read thus, as is set down, supplying the word which: and make this the reason of keeping the passover, because the Lord delivered them out of Egypt: Simler. Calvin, Latin, Genevens. Pagine, Montan. And this seemeth to be the more agreeable exposition: both for that the cause of a thing goeth before the use thereof: the wonders which the Lord did were first done, and then the passover commanded in remembrance thereof, this was because of the other, rather than the other because of this. And again, the children ask not a reason of those things which the Lord did for them; but they demand the cause of their service, which they perform unto God, as is showed, chap. 12.26. and chap. 13.14. Piscator. QUEST. VII. How these things should be as signets upon their hands. Vers. 9 IT shall be for a sign upon thine hand, etc. 1. This phrase is not only used as a similitude, that they should always have the benefits of the Lord in remembrance, as a thing always in their sight, and that the passover should as a signet on their head and as a frontlet between their eyes call to their remembrance their deliverance out of Egypt. Sic Simler. Pellic. though in the Proverbs this phrase is used in that sense, by way of similitude, as Prov. 1.9. They shall be as ornaments to thy head, and as chains to thy neck: and chap. 6.21. Bind them to thy heart, and tie them to thy neck. And by these three to put it on the hands, and forehead, and to have it in the mouth, are signified the faith in the heart, the confession in the mouth, and the operation of the hands, whereby we express our thankfulness unto God: Borrh. 2. Yet this is not all the meaning of this place, but it is like also that they used some external sign, as in wearing signets upon their hands, and frontlets upon their brows, to put them in mind of the Law of God: as for the same cause they were commanded to make fringes upon their garments, Numb. 15.38. And as they were commanded to write the Law upon the posts of their doors, so also to bind them 〈◊〉 signets to their hands, Deut. 6.6. for like as the Idolatrous nations did wear earings and frontlets in honour of their Idols, as the Roman Gentry were known by their rings, and their Priests and their wives by their tutuli, their foretops; so the Lord would have the Israelites to use these ornaments as ensigns of their profession: Simler. Thus M. Calvin approving the first exposition, yet assenteth also unto this; if any man think that Moses alludeth unto those, Qui tarditatis suae conscii subsidia memoriae sibi conficiunt, non repugno: Which because of their dulness do use these things as helps to their memory, I will not gainsay. junius also giveth this note, Deut. 6.8. upon these words, Thou shalt bind them as a sign to thine hand: Typus accurata observationis atque perpetuae: This was a type of the exact and continual keeping of the Law: Therefore there is no inconvenience to think, that as they used fringes upon their garments, so also frontlets and signets that should be always in their eyes to put them in mind of the Law of God; as reverend Beza very well noteth also: Erat hic ritus (quem postea Iudaei suis superstitionibus contaminarunt) a Domino constitutus ut esset veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legis & beneficiorum: This rite (which afterward the jews corrupted with their superstitions) was appointed of God, that it should be as a remembrance and monument of the Law, and of the benefits which the Lord had bestowed upon them; Annot. in Matth. 23.5. 3. Yet this being admitted, I cannot see how the Jews out of this place, can prove that use and custom of writing some part of the law in scrolls of parchment, and so binding them to their foreheads, and to the wrists of their hands, as they do at this day: Simler. For whereas they write in those parchments certain sacred lections which they call parashoth; Beza: which are the four places, where mention is made of these signs upon their hands and frontlets between their eyes: two out of this Chapter, vers. 9 and 16. two out of Deut. chap. 6.8. and chap. 11.18. what warrant can they show for the excerpting of these four texts, rather than any other? this seemeth then to be a tradition of their own without any ground in Scripture. The superstition of the jews in their fringes and frontlets. 4. But that superstitious use of the Jews, who do place the greatest part of their religion in carrying about with them, their tephillim, and zizim, their frontlets and fringes, as they call them, thinking that thereby they are preserved from evil spirits, hath no show of any warrant at all in the Scripture, which Pharisaical superstition is reproved by our Saviour, Matth. 23.5. for while their chief care was to bind such monuments unto their foreheads and hands, in the mean time the law went out of their hearts. The like superstition hath much prevailed in time passed among Christians, who by writing some parcel of Scripture, as the beginning of the Gospel of S. john, and by hanging it about their neck, or an Agnus Dei, and such like, thought themselves sufficiently guarded against spiritual assaults: Simler. 5. Augustine is far wide in the application of this ceremony; for upon these words, It shall be as a sign upon their hands, thus collecteth, Super manus, id est, super opera: that is, upon their works: and so inferreth hereupon, that fides praeponenda est operibus, that faith is to be preferred before works▪ which assertion and conclusion of his is most true, yet not proper or peculiar to this place: August. quaest. 48. in Exod. QUEST. VIII. Of the redeeming of the first borne of unclean beasts. Vers. 13. EVery first borne of an ass, etc. 1. The first borne, which were peculiar unto God, were either of men, or beasts: the firstlings of the beasts were either clean or unclean, the clean were to be sacrificed, the unclean were either to be redeemed, or else to be beheaded, as the ass and other beasts of service, but some could not be redeemed, but they must be killed, as the dog: Simler. 2. By the first borne of the ass all other unclean beasts are signified, this kind is put for the rest, because there were great store of them in that country. jun. 3. The neck must be stricken off, lest that which was holy unto God, should be put to profane uses. jun. and by the horror of this ●ight to testify the ingratitude of the owner of the beast, who had rather his beast should be killed, than redeemed. Pelican. This breaking or cutting off the neck, did signify also the hard and stiff neck of the people, which in time the Lord would bend and break: Borrh. 4. God would have the first borne of unclean beasts also to be peculiar to him, although they were not ordained for sacrifice, yet were they otherwise necessary and profitable for man's use: and to let them understand, that to God nothing was unclean, which he had made: but he saw all things to be exceeding good. Pelican. QUEST. IX. Of the conditions required in the first borne of clean beasts. Vers. 12. THe males shall be the Lords, etc. 1. Three things are required in the first borne of beasts, which should be offered unto God. 1. That they should be of clean beasts, for it was not lawful to present any unclean thing unto God: Vatab. 2. Then the first borne, to acknowledge God the giver and author of all things which we have: Pelican. 3. They must be males, because the best and most perfect things must be given unto God: and this was a type of that perfect man Christ Jesus, whereunto the Apostle alludeth, when he saith, Till we all meet together, etc. unto a perfect man and unto the measure of the age of the fullness of Christ, Ephes. 4.13. Borrh. 2. Elsewhere in the law there are three other rules set down to be observed in the consecration of the first borne: as first, that the first borne should be seven days with the dam, and upon the eight day it should be given unto God, Exod. 22.30. which time was set both to prevent the fraud, which might be used, in offering things soon taken from the dam, which were of no use nor service, and so the Lord should be defrauded: a● also in this perfixed time of 8. days, there was a correspondency to the law of circumcision, which was limited to the eight day, Gen. 17.12. Calvin. Secondly, in voluntary oblations, they were forbidden to dedicate unto the Lord any of the first borne, because it was the Lords already, Levit, 27.26. which was to prevent, and to meet with men's hypocrisy, that would pretend devotion in offering somewhat unto God, but yet would give him nothing, but that which was his own already: Thirdly, they were commanded, Neither to do any work with the first borne bullock, nor to shear their first borne sheep: Deut. 15.19. this was commanded to stay men's covetousness, that although they would not defraud the Lord of his first borne, yet would take so much profit of it as they could: therefore they are charged to offer unto God his first borne without any diminution, neither to present a first borne bullock, worn out with labour or a shorn sheep. Calvin. QUEST. X. Of the law of redeeming the first borne of men. Vers. 13. LIkewise the first borne among thy sons shalt thou buy out with money. 1. The reason of this exception was, both because it was an impious thing to offer any humane sacrifice unto God: Simler. such were the impious sacrifices of the Heathen to consecrate their sons through the fire unto their abominable Idols, which the Lord forbiddeth his people to do: That they should not give of their children to Moloch, Leu. 20.2. Another reason was, because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne. Calvin. 2. There are two kinds of exchanges made for the first borne, one was for that time only, when the Levites were taken for the Lord, in stead of the first borne; as the males of the Levites from one month old being 22000. were given unto God out of all Israel, for their first borne, which came to 22270. persons: and the odd 270. persons were redeemed for money, every one being set at 5. shekels, Numb. 3.47. The other redemption was perpetual, which was made with money: for every one of their first borne, they were to give five shekels, Numb. 18.16. 3. The first borne also were two ways to be redeemed: one was peculiar unto the first borne, to redeem them with money: the other was common, not only unto the first borne, but unto all males which should be borne: that the mother at the time of her purifying should offer a lamb, or a pair of turtle doves, or of young pigeons, Levit. 2.6.8. but this offering served rather for the purifying of the mother, than for the consecrating of the child. Both these laws were fulfilled in the birth of our Saviour Christ, for both he was presented unto God as the first borne, and his mother brought an oblation according to the law, Luk. 2.23, 24. Ferus. 4. There were also two kinds of consecrating the first borne, the one wherein the Lord had a right unto them, as unto the first borne of clean beasts, which were to be sacrificed, in which case the first borne were to be redeemed: the other when they were consecrate unto God's special service in the tabernacle, as Anna vowed Samuel unto God, or to a more strict kind of life, as Samson took upon him the vow of a Nazarite; and in this case there was no redemption allowed: Ferus. 5. And as the first borne were thus to be redeemed: so there was a general redemption of all the people of Israel, who were every one to pay from twenty year old and above half a shekel, Exod. 30.13. which was as it were their acknowledgement or recognition money, that they were the Lords people, and under his protection: Calvin. That as the Levites were taken to redeem the first borne in Israel, so all Israel in respect of other nations, were as the Lords first borne, as they are called, Exod. 4.23. QUEST. XI. The spiritual application of the law of the first borne unto Christ. NOw concerning the spiritual application of this law of the first borne: 1. It calleth unto our mind, what we are all by nature, even the children of wrath and of destruction, without the mercy of God: like as the Israelites had been all the children of death, as well as the first borne of Egypt, if the Lord had not in mercy spared them. 2. We are again to consider, how we are delivered from the wrath of God, and redeemed from hell and destruction, even by the first borne of God Christ Jesus, who was consecrate unto God, and made a sacrifice of atonement for us: who was indeed the first borne of God in these three respects: First, because he is the only begotten Son of God from the beginning, called therefore the first borne of every creature, Coloss. 1.15. Secondly, as he took upon him our nature, and was borne of the Virgin Mary, so he was also her first borne, Matth. 1.25. Thirdly, he was the first that rose out of the grave, and made a way unto everlasting life, and therefore by the Apostle he is called the first borne of the dead, Coloss. 1.17. And as the first borne was first set apart, and then sacrificed unto God: so Christ was separate from sinners, Heb. 7.26. as the unspotted Lamb of God, holy and acceptable, and then made a perfect oblation of himself for the sins of his people, Heb. 7.27. Osiander. QUEST. XII. Whether the nearest way from Egypt to Canaan were by the Philistines country. Vers. 17. GGd carried them not by the way of the Philistines country, though it were nearer. That the way out of Egypt into Palestina thorough the land of the Philistines was nearer, doth evidently appear: 1. Because Gerara and Gaza, which were Cities of the Philistines, were part of the land of Canaan, as it is bounded, Gen. 10.19. and jos. 13.5. The five principal Cities of the Philistines, Azzah, Ashdod, Askelon, Gath, Ekron, are counted of the Canaanites: the Philistines country then bordering upon Canaan, and being a part thereof, was the readiest passage into Canaan. 2. Isaac being purposed to go into Egypt, because of the famine, went first to Gerara, as being in the way, where he was stayed by the Lords special commandment, and forbidden to go into Egypt. 3. Beside, Ab. Ezra affirmeth that from Canaan into Egypt is not above ten days journey. But Philo lib. de vita Mosis writeth, that the utmost bounds of Canaan, are but three days journey from Egypt: which seemeth to be more probable: for the other way which the Israelites went from Horeb to Cadesh barnea, to fetch a compass by the mountains of Edom, was but an eleven days journey, Deut. 1.2. 4. This also doth further appear, because the other way which the Israelites took, was thorough the great and terrible wilderness, Deut. 8.16. thorough the which if the Lord had not been their guide, they could not have found the way: in comparison whereof, the other was the more compendious and easy journey. Ex Pererio. QUEST. XIII. Why the Lord consulteth to prevent dangers. Vers. 17. FOr God said, lest the people repent when they see war. God could if it had pleased him have carried his people the nearest way, even thorough the midst of their enemy's country: but God doth not always show his omnipotency, and extraordinary power, whereas ordinary means may be used: 1. Because the Lord, where no necessity is, will not infringe the law of nature, and ordinary course of things, which he hath set: Non sunt sine necessitate multiplicanda miracula: Miracles are not to be multiplied without cause: Pelican. 2. Rationem sequi voluit, quae populi infirmitati esset commodior; He would follow a way, which was best agreeable to the infirmity of the people: Calvin. who could not so well depend immediately upon God, as when they saw ordinary means before them. 3. And by this the Lord showed the tender care which he had over his people, omitting nothing for their good: Calvin. 4. And this was done to teach us, that we should in every enterprise follow the ordinary course, and use the means appointed: jun. as Augustine well collecteth upon this place: Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt, ad evitanda qua adversa sunt, etiam cum Deus apertissimè adjutor est: Hereby it is showed that all things ought to be done, which can be well compassed by counsel, to avoid all dangers, yea when God apparently helpeth: quaest. 40. in Exod. So Moses though God were their guide, yet is desirous of H●babs company to direct them their way in the wilderness, Numb. 10.29. And for the same cause they sent spies before to search out the land, Deut. 1.22. when as notwithstanding they were assured that the Lord would give them that land. jun. QUEST. XIV. Whether the like danger of war, feared with the Philistines, did not befall the Israelites with Amaleke. Jest the people repent when they see war. 1. The Lord speaketh here doubtfully, not that he was ignorant what would fall out, but he speaketh after the manner of men, taking upon him the person of a wise man, as consulting prudently and providently to meet with all occurrent dangers. As also by this manner of speech, showing that there is no repugnancy between God's prescience and man's free will in such things, that there is no necessity imposed upon it: Thostat. 2. But it will be objected, that this inconvenience fell out in their other journey: for the Amalekites did encounter with the Israelites. For answer whereunto it is to be considered, that the case is much unlike, between that battle with the Amalekites, and the encountering of the Philistines: 1. Because the Philistines would presently have set upon them, but they did not meet with the Amalekites till forty days after their departure out of Egypt, for the next mansion or staying place, when they went from Rephidim, where Amaleke fought with them, was in the wilderness of Sinai, Numb. 33.15. and to Sinai they came 47. days after their coming out of Egypt: for in the third day, after which was the 50. day, the law was given them in Sinai. 2. Before they had this combat with Amaleke, they had experience of God's assistance, both in the destruction of the Egyptians in the red sea, and of his mercy in sending them Manna from heaven, and water out of the Rock, whereby they were confirmed against their enemies: this experience should they have wanted, if they had gone the other way. 3. Now if they should have purposed to flee from Amaleke, they could not, because they had the sea on their backs, which would have been no let unto them to escape from the Philistines, if they had been afraid of them. 4. The Amalekites did but set upon the Israelites by the way, and cut off the hindmost and feeblest of them, Numb. 25.18. but if they should have gone thorough the midst of the Philistines country, they should all have been in danger; they were also a stranger and more warlike people than the Amalekites. Perer. QUEST. XV. Of the reasons why the Lord lead his people about by the wilderness. THe reasons then, why the Lord thought good to lead his people about, partly here and in other places of Scripture expressed, are these: 1. Because he would not yet put his people (being weak, and not confident upon the Lords help) to such hard combats, as they were like to have with the Philistines: but first he would teach them and prepare them, even as the Eagle first teacheth her young ones to fly, before they altogether forsake the nest, and trust to their wings: So Moses saith, he led him about and taught him, as an Eagle stirreth up her nest flattereth over her birds, Deut. 33.11. Like as the infant first is fed with pap, before he eat strong meat, and as a soldier first exerciseth himself with the weapon at home, before he go to battle against his enemy: so the Lord would have his people first exercised and prepared before they should be employed in the Lords battles against the Canaanites: Perer. 2. Another reason is here touched, lest they might have repent and turned back into Egypt: for if afterward having no such occasion, yet they often purposed to have retired into Egypt, much more, now the way being so ready and easy to return: Simler. 3. Therefore the Lord to cut off all such purposes, and after thoughts of theirs, did lead them thorough the red sea, that it might have stopped their flight back again into Egypt: Ferus. 4. Beside, the sin of the Amorites, and of the other Canaanites, was not yet full, and therefore the Lord purposed to bring his people about and to stay till their wickedness was come to their height: Simler. 5. The Lord also would have the Philistines spared, both because of their kindness showed to the patriarchs: Pellic. as also to keep them in store for the exercising of his people, and chastising of them, when they transgressed: Ferus, Rupertus. 6. If they had gone the nearer way by the Philistines country, the Egyptians might more easily have overtaken them, and joining with other nations have put them in greater danger: Calvin. 7. Further, than the Lord had not gotten himself such honour in the overthrow of the Egyptians in the red sea, if the Israelites had not gone that way. 8. But the chiefest reasons of all were these two, that the Lord might show his wonderful and miraculous works in feeding and leading his people in the wilderness, and that he might try and prove them, whether they would be obedient: both these reasons are showed, Deut. 8.2. Thou shalt remember the way which the Lord thy God led thee forty years in the wilderness, for to humble thee, and to prove thee, what was in thine heart, whether thou wouldst keep his commandments or no, etc. he made thee hungry and fed thee with Manna, which thou knewest not, etc. thy raiment waxed not old upon thee, neither did thy foot swell those forty years. Perer. QUEST. XVI. Whether the Israelites came up armed, or five in a rank. Vers. 18. ANd the children of Israel went up well appointed, etc. 1. Here we refuse the translation of the Septuagint, that they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fifth generation: for howsoever some go about to justify this translation, because they came out in the fifth hundred year, four hundred and thirty years being already expired, as Augustine, or in counting five generations from jacob; Levi, Coath, Amram, Moses, and jacob himself to make the fifth: as Augustine also quaest. 44. in Exod. or in making the computation by judah, where we have five generations, Pharez, Ezrom, Aram, Aminadab, Na●sson, who was the Prince of the tribe of judah, when the Israelites came out of Egypt, as he is named among the Princes, Numb. 7. though, if the count be made by Levi, there are but four generations, from the coming of Israel into Egypt, and their going out: Coath, Amram, Aaron, Eliezer, who divided the land: Hierom. epist. 125. Notwithstanding these excuses and devices, the interpretation of the Septuagint is neither here agreeable to the Hebrew, which hath not the word (doth) or any such that signifieth a generation, and chamushim signifieth quinque, five, not quinta, the fifth in the singular, as Hierome well observeth in the foresaid place: neither is it consonant to the Scripture, which saith, they should return into Canaan in the fourth generation, Gen. 15.16. for from Coath to Eleazar, who helped to divide the land, josuah 14. are four generations. 2. Neither do I approve their opinion, that read they went up armed: for, as Oleaster gathereth, it is not like that the Egyptians would suffer them to have any armour: and they being but servants in Egypt, how should they get so much armour? If they say, as Pererius answereth (to justify the Latin translation herein) that when they asked of the Egyptians their jewels, they might receive of them armour likewise, it is not like that they would cumber themselves with such carriage, but rather take the most precious things: beside, it doth more set forth God's glory, that the people were defended having no weapons or armour, but being protected by God only; Borrh. Pererius further answereth, that they were not without weapons, because presently after their departure they fought with Amaleke. Contra. This showeth indeed, that some weapons they had (and yet their victory was obtained not by their weapons, but by the prayer and lifting up of Moses hands) but this proveth not, that all of them had armour, even six hundred thousand, for a few only chosen from the rest did fight with Amaleke: Therefore josephus' opinion is probable, that the Israelites came forth of Egypt unarmed, and that after the Egyptians were drowned in the red sea, their armour and weapons being driven to the shore were distributed by Moses among the people. 3. If then it be not like they went up armed, than their construction seemeth less probable, that because the word chamushim signifieth five, they were appointed with five several kinds of weapons: for this had been sufficient to have loaden them, whereas they carried their dough on their backs, and raiment with vessels of gold and silver, which the Egyptians had given them. 4. Some do read, that ascenderunt quintati, they went up fived, that is, five in a rank, as Theodotion readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so also Montanus: and some understand it strictly that they went up five and five in a rank, as soldiers use to march; Oleaster: or that they went up orderly, as jun. militari ordine, in battle array; dispositi in certos ordines per quincurias, decurias; disposed into certain ranks by five and ten, etc. Simler. Some think they went up by fifties together, as a sign of their jubilee (which afterward was every fifty year) in being now delivered from their long servitude: Borrh. Contra. 1. If their meaning be, that they went up by five in a rank, the whole number being one with another not much under 2000 thousand, the people would have taken up not much under one hundred mile in length, if (as Oleaster thinketh) they went by five in single ranks, because they could not conveniently go in the way in a greater breadth, for fear of treading their vines and corn. 2. If it be generally understood of battle array, and orderly marching, how could the women and children, which were a great number, be ranged in such battle order? and if they went by ten and twenties, how then is it said they went by five? And as for the Jubilee, which they would have here relation unto, it was not yet instituted nor spoken of. 5. Wherefore the best reading is, that they went up accincti, undergirded, or trussed up, as Pag●ine: and the Septuagint, Iosu. 1.14. do translate the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the word chamushim may be derived of chomesh the fifth rib so taken 2. Sam. 2.18. where the place of the girding is: and further, the word chamushim, used of the Rubenites and the rest, that they went up girded, or well appointed before their brethren, josuah 1.14. is expounded by another word chalutzim, Numb. 32.28. which the Latin translator and junius interpret expediti, ready furnished; which word chalutzim hath great affinity with chalatzim, which signifieth the loins, because the armour or garments are trussed about the loins: and chalatzim is the same with mate●aim, as appeareth by the same phrase, Isai. 32.11. as Exod. 12.11. they are said to have mainecem chagurim, their loins trussed up. So the Prophet saith to the careless woman, chagorah ghalehalatzim, gird upon your loins. This then is the meaning, that they went up well appointed, girded, and prepared, not as men flying in fear, but as men taking their journey; which also includeth a signification of their orderly going, not huddling together, but as they which go a journey, or into battle do so dispose themselves, as that one be not an hindrance to another. And so Aben Ezra doth touch both these senses, who interpreteth thus: Hebreos processesse accinctos per quinos; that the Hebrews went forward trussed up and girded by five. This then showeth the people's obedience how they went out with their loins girded, as Moses had before commanded them to eat the Passeover, chap. 12.11. QUEST. XVII. Whether the rest of the patriarchs bones were removed with Joseph's. Vers. 19 ANd Moses took the bones of joseph. 1. Not only Joseph's bones but the rest of the patriarchs also were removed out of Egypt, and buried in Sechem, as S. Stephen showeth, Acts 7.16. jun. It is not like they were left behind in Egypt, as Ferus. But mention is made only of joseph as the chief, and because of the oath which was made unto him for this matter, Gen 50. 2. It may be also conjectured, that the rest of the patriarchs gave the like charge concerning their bones, being thereunto moved by the example of joseph. Calvin. 3. And this joseph did, both to testify his own faith concerning the land of promise therein consenting with his fathers the patriarchs before him, as also to be an encouragement unto the Israelites with patience to expect the accomplishment of God's promise: Simler. 4. This also is to be considered, that whereas Joseph's brethren sold him into Egypt, they did not only follow him into Egypt, but their children brought his bones again out of Egypt upon their shoulders. Ferus. QUEST. XVIII. What it was that appeared in the cloud and who. Vers. 21. ANd the Lord went before them by day. 1. The Lord could by other means have testified his presence and guided his people, but he for their great comfort doth show them visible signs of his presence. Ferus. 2. And in saying that the Lord went in the cloud he doth not pull God out of heaven, and conclude him in the cloud: for the Lord filleth both heaven and earth: but by this phrase he showeth, that it was not a naked sign, but a most lively representation of God's presence indeed: Calvin. 3. Moses afterward chap. 14.19. calleth him the Angel of God, who is here named jehovah: for the Lord by the hand of his Son, the Angel of his presence, did lead his people. Calvin, jun. QUEST. XIX. Of the diverse properties of the cloud. BY day in a pillar of a cloud, etc. This cloud wherein the Lord went before his people had these properties: 1. This pillar of a cloud by day and of fire by night did always accompany the people, they did never leave them, till they were come to the borders of the land of promise, as is here showed, vers. 22. 2. The use of these pillars was to guide them, and show them the way, that they should not wander or err in that vast unknown and unwayed desert, vers. 21. 3. This cloud sometime moved, and then the host of Israel removed, sometime it stood still, and the camp also pitched and went not forward: Numb. 9.17, 18. 4. When the cloud moved, it went before the host, when it stood still it rested upon the Tabernacle and did as it were fit upon it, Numb. 9.19. 5. This cloud was of such an height and bigness, that both by day and night, it might be seen round about in all the host of Israel, Exod. 40.38. It was in the sight of all the host of Israel: Perer. And therefore the Lord made choice of such signs as might easily be seen, as of a cloud in the day, and of fire in the night: Ferus. 6. These pillars did interchangeably one succeed another, that as the night followed the day, so the fire the cloud, it was a cloud in the day and fire in the night, Exod. 40.38. 7. The Lord spoke unto Moses out of this cloudy pillar, when it descended upon the Tabernacle, and out of the same delivered his oracles unto him, Exod. 32.9. Ex Perer. 8. As it was common both to the cloud and the pillar, to guide them the way, so it was peculiar to the fire to give them light in the night, and to the cloud to defend them from the heat of the Sun, as Psalm. 105.35. he spread a cloud to be a covering: jun. whereunto the Prophet alludeth in saying, Upon Mount Zion, shall be a cloud and smoke by day, and the shining of flaming fire by night, etc. and a covering shall be for a shadow in the day for the heat, etc. Isai. 4.5.6. QUEST. XX. How this cloud differed from other clouds. THis pillar of the cloud was much differing from all other clouds. 1. In respect of the substance, it was clear and lightsome, not dark and thick as other clouds are. 2. It was in figure and shape as a pillar, the neither part thereof descending unto the Tabernacle, the upper part reaching aloft unto heaven; whereas other clouds descend not as low as the earth. 3. It always kept this figure and fashion of a pillar; whereas other clouds do alter and vary in shape and appearance. 4. This cloud moved of itself, whereas other clouds are moved by the wind, and of themselves have no motion this way or that way, but only as they ascend and go up in vapours: but this cloud both ascended and descended. 5. Other clouds are made of natural causes, as of vapours and exhalations; but this cloud was raised by the Lord, beside the ordinary course of nature. 6. The effects were diverse: for other clouds are apt to engender rain and drop down moisture: but this was not ordained for that end, but to show them the way in going before them. 7. This cloud differed in motion from all other clouds: for they are carried all one way with the wind; this sometime went forward when the camp removed, sometime it came back and stood upon the Tabernacle: it went sometime to the right hand, sometime to the left, according as the journeys of the people were appointed out. 8. The motion of it was always certain, it went before the camp, as they were able to endure to follow; whereas other clouds, are carried swiftly, that they cannot be followed. 9 The situation of it was diverse, not carried aloft as other clouds, which can be no direction to lead a man in his journey: but this cloud was of such equal distance as it did part out their way before them, like as the star that guided the Wise men, appeared below in the air to conduct them, Matth. 2.10. Lastly, whereas other clouds are not durable, but are soon dissipated and dissolved by the wind and weather: this cloud remained firm and so continued for the space of 40. years. Ex Perer. QUEST. XXI· When the cloud began first to appear. BUt concerning the time of the first and last appearing of this cloud, Hierom. epist. ad Fabu●. it is not like as Hierome thinketh, that it went not before them till they came unto the third station in Etham, because mention is first made of it there. 1. For they had need as well before of a guide to direct them the way as afterward: and therefore it is like that they had this direction, in their first setting forth out of Egypt. 2. As it is in the Psalm. He made his people to go out like sheep, and led them in the wilderness like a flock, Psal. 78.52. where the Prophet alludeth unto the fashion of those countries, where the shepherd goeth before and the sheep follow after, as our Saviour saith in the parable, joh. 10.27. So the Lord went before his people as a shepherd in the cloudy and fiery pillar, even when he brought them out of Egypt. 3. The Prophet Es●y also alluding unto this cloud saith, That upon every place of mount Zion and the assemblies thereof shall be a cloud. Esay 4.5. So that hence it may be gathered that the Israelites in every place and in all their assemblies and camps had the presence of this cloud. 4. Then like as the Wise men saw the star that brought them to Christ in the beginning of their journey: as they say, We have seen his star in the East, and are come to worship him, Matth. 2.2. they first saw the star and then came forth: so it may be thought that the Israelites saw this cloud in their first setting forth. 5. The people had need to have had all encouragement in their first going forth, and to be animated in their journey: and therefore it is like, that the Lord did at the very first show these comfortable signs of his presence. QUEST. XXII. When the cloud and fiery pillar ceased. ANd as the cloud appeared not so late as Hierome supposeth, so neither was it taken out of their sigh● so soon as the Hebrews imagine: for they say that after Aaron's death (who died on the first day of the first month in the 40. year after their departure out of Egypt, Numb. 33.38.) the pillar of the cloud and of the fire were no more seen; and their reason is, because that after that time no more mention is made of them. Contra. First, this is no sufficient reason, for neither is there mention made of them a good while before. 2. The words of the text are against their opinion: for it is said, That the Lord took not away the pillar of the cloud by day, nor the pillar of fire by night from before the people: Vers. 22. So then as long as they had need of this direction, the Lord failed them not. 3. Seeing the use of these pillars was to lead them the way, that they might go by day and by night, it is like▪ so long as they were in the way and traveled in the wilderness, they had the presence of the cloud: the same cause remaining, the means are like to have been still continued. But from the mount Hor, where Aaron died, until they came to the plain of Moab, in the borders of the land of Canaan, there were many solitary, desert and waste places, thorough the which they passed: for diverse of their stations were yet behind, as appear Numb. 33. that they had after they came from Mount Hor, eight several stations: therefore it may well be gathered, that as they had the direction of the cloud in their other stations, so also in these. Perer. 4. Then like as the star left not the Wise men, till it had brought them to the very house, where the holy 〈◊〉 was, Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan, whither the Lord intended to bring them. QUEST. XXIII. Of the four great miracles which the Lord wrought for the people in the desert. THis extraordinary leading of the people by the going before of the pillar of the cloud and fire was one of the great miracles, which the Lord wrought for his people in the desert: for as four things are chiefly necessary for those that travel, strength and health of body, food, raiment, and a guide▪ so the Lord in every one of these wrought wonderfully for them. 1. Their feet did not swell for the 〈◊〉 of forty years, Deut. 8.4. And of all that great multitude (there being not so few in all as 2000 thousand, seeing the third part of this number even 600. thousand were fight men above twenty year old) there was not one feeble person among them: Psal. 105.37. 2. Their raiment during the said term of 40. years waxed not old, Deut. 8.4. 3. The Lord fed them with Quails and Manna, even that great host, which could not pitch their tents in a less circuit and compass of ground than of ten or twelve miles, and he gave them water also out of the rock. 4. Beside, the Lord was their guide by these visible signs of his presence both by day and night. QUEST. XXIV. Whether the cloud also served to shelter them from the heat of the Sun. FUrther a question is moved, whether this cloudy pillar served not only to direct them by the way but to keep them and defend them from the heat of the Sun. 1. Thostatus is of opinion, that this cloud that guided them could not keep them from the heat of the Sun: upon these reasons, because if this cloud were a covering to the whole camp, than could it not go before them to guide them, as it did stand between the host of the Israelites, and of the Egyptians: and if it had sheltered them from the Sun, it should have been as discommodious another way in shadowing from them the comfortable light of the Sun: and if it be said this cloud did not shadow the whole camp, but hung aloft in the air, and turned with the Sun to slake the heat thereof, then could it not have guided the host, but must have followed the course of the Sun. Contra. Herein is Thostatus error; he imagineth that this cloud was strait throughout like a pillar, and so keeping that fashion still, it could not perform both these offices, to direct them in the way, and to shelter them from the heat of the Sun. But by the like phrase elsewhere, as jud. 20.40. where the flame of the City of Gibeah, ascended as a pillar of smoke, we may conjecture what fashion this cloud was of: that it ascended upright and strait like a pillar, yet as the smoke which mounteth upright, when it cometh aloft disperseth itself as it were a cloud: so this being both a pillar for the strait ascending, and in the top as a cloud dispersed might both by the rising and moving of the pillar go before the Israelites to direct them, and with the upper spreading part shadow them from the Sun: so that we need neither imagine this shadowing part of the cloud to be so high, as it should still follow the Sun, nor yet so low as to cover all the camp in the length and breadth thereof. And thus by the resemblance of this pillar, to a pillar of smoke which is narrow below, and spreading above, all Thostatus objections may be answered. But whatsoever man's wit can object to the contrary, the truth of the Scripture must stand, which saith: He spread a cloud to be a covering, and fire to give light in the night: Psalm. 105.39. By the which text that is made plain, which is affirmed before, that it was both a pillar and a spreading cloud. 2. Thostatus then his opinion is, that the Israelites were indeed defended from the heat of the Sun, which is vehement in those parts, especially in the sandy and barren deserts of Arabia: yet the cloud shadowed them not, but God by his power did so qualify the air round about the camp, as they were not parched with heat, which operation is ascribed to the cloud, because the Lord that caused it, there showed himself visibly present. Contr. But the Scripture overthroweth this conceit: which saith, that the cloud did stand over them: Numb. 14.14. and that he spread a cloud for a covering; Psalm. 105.39. God therefore used the cloud, as a means to cover and defend his people from the drought and parching heat. 3. Pererius to take away the former objections imagineth that there were two clouds, one below as a pillar to direct them, the other above, as a covering to shelter them. Thostatus reasons are sufficient against this imagination, because the Scripture speaketh still but of one cloud: for as there was but one pillar of fire to give light, so but one cloudy pillar that did shelter them: it was common to both to guide and lead them. And again, one cloud, as is showed before, being sufficient to perform both these services, another cloud had been superfluous. 4. Wherefore it is agreeable and consonant to the Scripture, that this cloud did as well shelter them, from the heat, as lead them in the way: as is evident in the places before alleged, Numb. 14.14. Psalm. 105.39. And unto the cloud the Prophet Esay alludeth chap. 4.5. The Lord shall create upon every place of Mount Zion, a cloud and smoke by day, etc. and a covering shall be a shadow by day for the heat. Of this opinion are Lyranus, Ambros. in Psal. 118. and justinus Martyr: Nubes contra aestum appansa est pro umbraculo, simul & à frigore protegens in itinere. The cloud was spread as a shelter against the heat and as a safeguard from the cold in their journey; Diolog. cum Tryphon. So then there were three special uses of this cloud as Genebrard well noteth upon the 105. Psalm, the first to direct them and show the way: for in that sandy desert there is no way to be seen, by reason that the wind bloweth about the sand, which covereth the tract of the way, and therefore they that use to travel do use maps and cards to point out the quarters and coasts, as sailors do upon the sea. A second use was to defend them against their enemies: as the cloud came between the host of the Israelites and of the Egyptians, giving light to the one, and casting darkness upon the other: Thirdly, it served to shadow them from the parching heat of the Sun. Ex Perer. QUEST. XXV. Whether the cloudy and fiery pillar were two in substance or but one. BUt whether this cloud and fiery pillar were all one in substance, and only diverse in use, or whether they were diverse the one succeeding the other, it is a question. 1. junius seemeth to be of opinion, that they were two several pillars, giving this annotation upon this place: Vtriusque columnae 〈◊〉 fuit: It was common to both the pillars to be a guide of their journey, but peculiar to the pillar of the cloud to protect them from the heat, etc. But I rather approve the opinion of Simlerus, who thinketh it was but one cloud: Fuit columnae hujus multiplex usus, etc. interdiu defende●●● eos ab astu solis, noct● lucebat illis: There was a diverse use of this cloud, etc. by day it defended them from heat, by night it gave them light: and this opinion is evidently confirmed, Numb. 9.21. Though the cloud abode upon the Tabernacle from even unto morning, yet if the cloud was taken up in the morning, than they removed: here the fire which abode all night upon the Tabernacle is called the cloud, and the same cloud that abode there also in the day. But it will be objected, that it is here said, that he took not away the pillar of the cloud by day, nor the pillar of the fire by night from before the people: Here are two pillars mentioned, one of the cloud, the other of fire: and again they always went before the people, but it is said in the next chap. 14.19. that the pillar of the cloud went from before them, and stood behind them: it seemeth then that there was another cloud beside, that went before them and showed them the way. Contr. 1. They are called the pillar of the cloud and the pillar of fire, not because they were diverse in substance, but in use: as the same star is both the evening star, and morning star: it setteth and riseth with the Sun, yet but one star. 2. We read at that time only that the cloud came behind them, to make a separation between the host of Israel, and of the Egyptians: yet it so came behind them, as that it might by streams in the air direct the Israelites to pass on before: and further, because of the stretching out of Moses rod the sea was parted, and so a way made for the people to follow, they needed no other direction before for the way, but rather protection behind from the enemy. 2. Lyranus thinketh that neither of these can certainly be concluded out of Scripture, whether these clouds were one or two, and therefore holdeth it indifferent to believe either the one or the other: his words are these: Quid verius sit, non bene apparet ex ipso scripturae textu, certum est tamen quod utroque modo potuit esse: Which is the truer, doth not well appear out of the text, yet it is certain that it might be done both ways: Contr. 1. There is but one truth, therefore if they were two clouds, it cannot be true that there was but one, and so on the other part. 2. It shall even now appear that it is evident out of the text, that there was but one cloud in substance, though diverse in offices. 3. The truth than is this, that this cloud was one and the same, which guided them by day, and gave light unto them by night: they were not two diverse clouds one succeeding another; and this is evident both by that place before alleged, Numb. 9 as also chap. 14. vers. 24. where it is said that the Lord looked unto the host of the Philistines out of the fiery and cloudy pillar: by this it appeareth that the one and the same, was both the pillar of fire and of the cloud. And again, vers. 19 it is said that the pillar of the cloud went from before them and stood behind them: this being in the night, it is clear that the pillar of the cloud served for their use then also, and did not give place unto the pillar of fire. But yet this matter is made more plain, vers. 20. It was both a cloud and darkness, yet gave it light by night: the same cloud than gave light in the night, which went before them in the day: which was on the side toward the Israelites lightsome, but toward the Egyptians darkness. Of this opinion is Thostatus, Cajetan, Hugo S. Victor. Simlerus. Philo also hereof thus writeth: Pracedebat populum nubes in magnae columnae speciem solari splendore lucens interdin, noctu autem flammea: A great cloud went before them in the likeness of a great pillar shining by day with a brightness as the Sun, and in the night of fire. He thinketh that it was one and the same cloudy pillar: but that it did shine in the day as the Sun, it is not like, because there was no use of that light by day, and then could it not have sheltered them from the heat of the Sun; and beside the Scripture showeth, that the use of this cloud was to lead them in the day, and to give light in the night. Now seeing it is made manifest, that there was but one cloud that both guided them by day, and did lighten them in the night, as Pererius also thinketh in this place, than his other opinion that there were two clouds by day, one as a pillar to direct them, another as a covering to shelter them, can have no probability: unless he will say, that both those clouds also gave light in the night, which neither the Scripture showeth speaking but of one fiery pillar in the night that abode upon the Tabernacle: and it had been superfluous, seeing, that one fiery sight that abode on the Tabernacle was in the view of all the camp, and sufficient to give light unto them all, Exod. 40.33. QUEST. XXVI. Whether it were a true natural fire that gave them light by night. NOw whether this were a true natural fire, which gave light unto the Israelites in the night, or only a shining brightness, which the Lord caused to be in the cloud in the night, it is a disputable question: 1. That it was a true fire, these reasons may persuade: 1. Because in most places of the Scripture it is called a pillar of fire, as Exod. 13.22. and chap. 14.20. and Psalm. 105.39. Fire to give light in the night. 2. Again, as the one is called a cloud, so the other is said to be fire: but the one was a true cloud, therefore the other also was a true fire. 3. Like as that which appeared to Moses in the bush was a flaming fire, yet burned not, so is it like this was. 4. In the book of Wisdom, chap. 18.3. it is said, thou gavest them a burning pillar of fire. But these reasons may easily be answered. 1. It is called fire, and a pillar of fire, in respect of the fiery light which it gave: it is called the light of fire, Psalm. 78.14. for that resemblance, which that light had with the light of fire. 2. As the one was a cloud, so I confess the other was a fire: but the one was no natural cloud, as is showed before, quest. 21. but did differ much from the clouds: so neither was this natural fire, yet a kind of fire, as shall be declared afterward. 3. And such a fire we acknowledge it to be, as that fire was which appeared in the bush, which was no natural or elemental fire, for it burned not, but a supernatural and extraordinary, and so was this. 4. That it was a burning pillar of fire the Scripture speaketh not, but the contrary rather: for as the fire was in the bush, yet it burned not, so the fire sat upon the Tabernacle, and consumed it not. 2. Now that it was no natural fire it may thus appear: 1. The natural and elemental fire coveteth to ascend upward; but this pillar of fire kept his proper place. 2. The ordinary fire is of the fashion of a Pyramid, which hath the name of fire, broad below and narrow upward: but this fire being in the cloud, was strait as a pillar below, and spreading above. 3. Our fire cannot continue without nourishment, but so did this. 4. Our fire heateth, so did not this, for then the camp had never been able to have endured it, being so great a fire, as that the whole camp was lightened by it. 5. Our fire burneth, but the fire sitting upon combustible matter, as the covering of the Tabernacle, the Curtains and such like, yet devoured them not. 3. Beside these reasons the Scripture giveth testimony hereunto: Numb. 9.16. it is called March, the show or appearance of fire: it appeared as natural fire, yet was no such fire: if it had been properly fire, it could not properly be called the appearance of fire. 2. It is before showed out of the Scripture that this fiery pillar, and the cloudy pillar were all one: but a cloud is no fit subject or receptacle of natural fire, being rather inclined to moisture. 4. Then, this we affirm, that it was a fire not only so in fantasy and imagination, but a fire indeed, because it had the light of fire, but yet no natural ordinary or elemental fire. There are three sorts of fire: a gross thick fire, such as is in coals, and red hot iron, which burneth much but giveth small light: there is another, which both giveth light and burneth, as a flame of fire: a third which giveth light and burneth not, such as is the stars, which are usually called both by Ecclesiastical and profane writers, coelestes ignes, heavenly fires: and of this sort was this fire, which gave light but neither burned, or gave heat: God who first gave unto the fire his qualities, to burn and give light, can restrain the same operations, and transfer them into another subject: as the Lord in the beginning could cause the light to shine, that made the day, before the sun was created, and as he gave afterward this glorious light and shining brightness to the body of the sun, so it was an easy matter with God, to give unto this cloud the light of fire being no natural fire: naturally the fire hath three properties, to give light, heat, and to burn: these properties the Lord can separate the one from the other, and so suspend them from the fire: the fire in the bush gave light but burned not: the Egyptians fire in the time of the three days darkness burned but gave no light: the fiery oven gave light but gave no heat, for their garments did not so much as smell of the fire, Dan. 3.27. As in the natural fire God can restrain the natural properties, so God can give the natural properties thereof to that which is no natural fire, as here the light of fire was in this cloud, which yet was no natural fire. QUEST. XXVII. Whether the pillar of the cloud were moved by any natural motion. COncerning the motion of the cloudy and fiery pillar, that is was not natural, nor yet procured by any natural cause, it is evident by these reasons. 1. Vapours and fire have either naturally a motion of their own in ascending upward, or in being violently forced by the air and wind, which motion is always certain that way, which they are driven. But this cloud when the camp stood still neither ascended nor descended, neither was carried one way or other, but continued steady all in one place. 2. This clo●d pointed out the Israelites journey, so can no other cloud being of an uncertain motion. 3. It was beyond the ordinary and natural motion of a cloud, that sometime this pillar went before the Israelites, sometime it came after, as when the Egyptians pursued them, sometime it stayed in the midst of the camp upon the Tabernacle. 4. This cloudy pillar moved no faster, than the camp could follow, wherein were both women and children: this could not a natural cloud do. 5. This cloud was always of one fashion like unto a pillar, but other clouds vary and alter their form, according either to the variety of the matter, whereof they are made, or as they are forced together of the wind. 6. But that this pillar was not moved by any natural cause, but by the Lord himself, the Scripture itself testifieth, as chap. 14.19. The Angel of God which went before the host of Israel, removed, and went behind them, also the pillar of the cloud went from before them and stood behind: the pillar then moved and removed as the Angel of God, called before jehovah, chap. 13.22. directed it, and therefore it is said, Numb. 9.18. That at the commandment of the Lord they journied, and at the commandment of the Lord they pitched: They removed when the cloud removed, and the cloud removed at the commandment of God, and so consequently they removed or made stay at the commandment of God: Perer. QUEST. XXVIII: Of the times of the removing and staying of the cloud. NOw as touching the times of the removing and staying of the cloudy and fiery pillar: 1. It is not directly expressed, that the fiery pillar removed more than once in the night, and that was when the Egyptians pursued after them: Perer. because the night was the fittest time for rest, and it seemeth that the camp journeying all the day, did ordinarily take their rest in the night: the special use then of the fiery pillar, was to give them light in the night, that they might be defended from the inconveniences, which the darkness of the night might have brought upon them: it might also serve to direct them to travel in the night, if they had occasion, as when they went through the red Sea. 2. Neither is it to be supposed, that when the cloud removed, the camp followed and rested not till they came to a place to pitch their tents in: for whereas they sometime went forward a whole day together, they could not hold out without some repast, which could not be done without stay: for neither could they have time to dress their own meat, which they did sometime seethe, sometime bake (for beside Manna, it is certain they did eat of other meats, as of the flesh of their sheep● and cattle, for part of their sacrifices their Priests did eat, and the Offerer had part: and to what end else served the herds and flocks of cattle than part for sacrifice, but more for food?) likewise their Manna asked time to grind, and bake it, and prepare it as they thought good, Exod. 16.23. Beside, their cattle must have time sometime to feed; all this could not be done without some stay: therefore at the lest once in the day, if not twice, it is like that the cloud stayed, that the people might refresh themselves, and so go forward again. 3. Therefore the cloud made three kind of stays, one was but for a short time, while the camp might refresh themselves: the other was longer, when they stayed all night in a place, but pitched no tents: as they went three days journey from the red Sea, till they came to Marah; they pitched no tents, neither had any mansion place, till they came to Marah: Exod. 15.22. and Numb. 33.7. yet they had their time of rest during this three days journey: Perer. But when they removed from the wilderness of Sinai they went three days together without any stay, the Ark still going before them to find out a resting place, Numb. 10.13. till they came to Kibroth Hatavah, which was their next mansion place, Numb. 33.16. The Lord still animating and strengthening his people to go forward: junius. The third manner of staying was when the cloud remained still upon the Tabernacle two or three days, and then they pitched their tents: and thus the cloud stayed in 40. year not above 42. times, for so many mansion or camping places they had as they are set down, Numb. 33. 4. Now how to know, when they were to pitch their tents: Pererius conjectureth at it, and giveth these three rules: First, if the cloud stayed about noon, than they knew, that it only rested, till they had refreshed themselves: but if it stayed in the afternoon before night, that they journeyed no more that day, they took it that then they were to stay there some while, and so pitched their tents: But if it made no stay till the evening, they pitched no tents till the next morning, and then if the cloud went not forward, they then set up their tents. These are only Pererius conjectures, and uncertain. And it otherwise may be gathered out of the Scripture, that they did not pitch their tents till the cloud had stayed two days at the least, as we read, Numb. 9.20. When the cloud abode a few days in the Tabernacle, they pitched their tents at the commandment of God: and afterward vers. 22. If the cloud tarried two days, or a month or a year upon the Tabernacle, the children of Israel pitched their tents. It seemeth then by this, that this was a rule unto them, not to pitch their tents or settle their camp till after two days. Beside, they had Moses to give them direction also in this case, when to encamp themselves, who continually consulted with God. 5. Now the manner of their removing was this: when the cloud arose from the Tabernacle, the Priests and Levites took up the Ark and carried it, and when they went forward with the Ark, Moses used this prayer, Rise up O Lord and let thine enemies be scattered, and let them that hate thee flee before thee: And when the Ark rested, he said, Return O Lord to the many thousands of Israel, Numb. 10.35. Hereunto the Prophet alludeth, when he saith, The Lord shall arise and his enemies shall be scattered: Perer. 6. This cloud began not only now to appear, when they were come to their third mansion place in Etham. as Hierome thinketh, but straightway upon their setting forth from Ramesis: though mention be made first of it here, that proveth it not now first to have appeared; as Moses is said first in this place to have taken Joseph's bones with him, which was done notwithstanding at his first coming out of Egypt: the Scripture observeth not always the order of time in setting down matters of history, but the coherence of the argument. So neither did the cloud leave them at Aaron's death, as is the opinion of the Hebrews: for seven months after Aaron's death (who died in the fifth month immediately before Moses death, when josuah was consecrated to succeed him) mention is made of the pillar of the cloud, wherein the Lord appeared to Moses, Deut. 31.15. See more of this, quest. 22. before. 7. Gregory maketh the appearing of the bright cloud by day a sign of God's favour and mercy to his obedient people, and the appearing of the terrible fire by night, as a sign of his severity and justice against the wicked and unbelievers: Gregor. hom. 21. in Evangel. Ex Perer. 4. Places of Doctrine. 1. Doct. Of the lawful use of ceremonies. Vers. 9 THis shall be as a sign unto thee upon thine hand, etc. As this place showeth that there were then in the Church, and so are still commendable ceremonies, which the Lord hath instituted to be ●●membrances of spiritual things, as these were of their deliverance out of Egypt: so their superstition is reproved that dwell in the external ceremony, not looking unto the spiritual sense: Ferus; as the pharisees did which did wear their phylacteries and fringes, yet forgot the law represented and signified by them. 2. Doct. Christ the Mediator both of the old and new Testament. Vers. 21. IEhovah went before them. He that is here called jehovah, is chap. 14.19. called the Angel of God, which was none other but Jesus Christ: jun. the Prince and Captain of his Church, the Mediator both of the old and new Testament, according as the Apostle saith, Heb. 13.9. jesus Christ yesterday and to day, and the same also is for ever. 3. Doct. Christ showeth us the way to the heavenly Canaan, as the pillar did direct the Israelites toward their Canaan. Vers. 22. THe Lord went before them by day in a pillar of fire. This pillar diverse ways represented Christ: 1. He is the pillar and upholder of his Church. 2. He leadeth us the way unto eternal life, as he himself saith, I am the way, the truth and the life, joh. 14. 3. Aperit nobis viam maris rubei, id est, gratiam baptismi sanguine suo rubentes: He openeth to us the way of the red sea, that is, the grace of baptism died red in his blood: Rupertus. 4. Christ is both a fire and a cloud, that is, both God and man. 5. In noct● veteris testamenti paucis lucebat, etc. He did shine but to a few in the night of the old Testament: as this fiery cloud gave light by night: Ferus. 6. But the most lively signification is this: that Christ is that covering cloud under whose shadow we are defended from the heat and storms of temptation, as the Prophet showeth, Isai. 4.6. Simler. 5. Places of Confutation. 1. Conf. Against the theatrical Pagean of the Mass. Vers. 9 THey shall be a sign unto thee upon thine head. These external signets upon the head, and frontlets between the eyes, instituted at the first to a good end, to put them in mind always of the law of God, they afterward superstitiously abused, only glorying in the outward ostentation of them: so in Popery, the right use of the Supper of the Lord, is turned into theatricum qu●ndam actum Missa, into a theatrical show of the Mass: calling men à communione ad spectaculum, from the communion of the body and blood of Christ to a gazing spectacle. Simlerus. 2. Conf. Against the adoration of relics. Vers. 19 MOses took the bones of joseph. This maketh nothing for the adoration of the relics of Saints, which idolatrous use is still retained and practised in Popery: for Joseph's bones were carried to be buried; they took up the bones of Saints and Martyrs, after they have been buried: these were true bones; they show counters and ducks bones and such like trash for the bones of the Saints, as hath been found by search: these were the bones of joseph certainly known, they show the bones and parts no man knoweth of whom: for they in diverse places offer to the view of the people, diverse bodies and heads, four or five arms of one Saint: neither were these bones of joseph carried in the fight of all Israel, adored, as theirs superstitiously are. Simler. 3. Conf. Against the heresy of Servetus. Vers. 21. THe Lord went before them by day in a pillar of a cloud. Servetus held this execrable heresy, that this, increata nubes Christi fuit Deitas, that this uncreated cloud was the Deity of Christ, which he calleth filium figurativum▪ the figurative Son: which detestable heresy is not worthy of any confutation, but with all indignation to be rejected and detested: for he maketh the Deity of God corporal, contrary to the Scripture, which saith, God is a spirit: and maketh a visible substance to be without beginning, whereas all things visible are created, Coloss. 1.16. and directly this heresy impugneth that saying of the Prophet Esay, chap. 4.5. where he alludeth to this place, The Lord shall create upon every place of Mount Zion a cloud and smoke by day, etc. It was then a created, and not an uncreated cloud. 6. Moral observations. 1. Observ. As the Lord worketh for us redemption, so of us he requireth obedience. Vers. 2. Sanctify unto me all the first borne. As the Lord had for his part delivered and saved their first borne, so he requireth of them their first borne. As God hath dealt mercifully and graciously with us, so he expecteth somewhat again of us, namely our obedience: we must not look unto that only which God hath done unto us, but consider also what is to be done by us. As our Saviour saith to his Apostles, As my father sent me, so send I you. As Christ was sent for our redemption, so we must also be employed in God's service, to testify our thankful obedience. So our Saviour bidding his Apostles to preach the Gospel, addeth, teaching them to observe all things, which I have commanded you. As the glad tidings of salvation is published unto men, so of them is required again obedience: Ferus: not as an help unto their salvation, which is perfited without our service, but as a true and lively testimony of our faith whereby we apprehend salvation. 2. Observ. How we must offer our first borne unto God. Again, as they were commanded to consecrate unto God their first borne: so we must offer our first and best things unto God: the Lord will have the priority of our service: Simlerus. As our Saviour biddeth us first to seek the Kingdom of God and the righteousness thereof, Matth. 6. our first studies, our first times must be consecrated unto our God: as the Apostle exhorteth to give up our bodies a living sacrifice, holy and acceptable unto God, Rom. 12.1. 3. Observ. God tempteth his children according to their strength. Vers. 17. Jest the people repent when they see war. God hath respect unto his chidrens' infirmity, and suffereth them not to be tempted above their power: Piscator. But Gregory doth notably amplify this point: Tres modi sunt hominum ad Deum conversorum, inchoatio, medium, perfectio: inchoatione inveniunt blandimenta dulcedinis, in medio tempore certamina tentationis, ad extremum perfectionem plenitudinis, etc. There are three degrees of men that are converted unto God, the beginning, the midst, and the perfection: in the beginning they find pleasant allurements, in the middle hard tentations, in the end a full perfection. Like as first a man entertaineth his spouse with sweet persuasions, afterward being married to her, he trieth her with sharp reprehensions, being thus tried he sound enjoyeth her: So this people being brought out of Egypt, primò accepit blandimenta signorum, first receiveth alluring signs, afterward, probationibus exercetur in ●remo, they are exercised by tentations in the wilderness; and lastly in the land of promise, virtutis plenitudine confirmatur, they are fully confirmed. Sic Gregor. lib. 14. moral. cap. 13. 4. Observ. The will of the dead must faithfully be performed. Vers. 19 FOr he had made the children of Israel swear. Moses most faithfully causeth the last will and Testament of joseph to be fulfilled, whereby we are taught, that the last mind and will of the dead in honest and lawful things ought by no means to be violated: Osiander: as the Apostle saith, the Testament is confirmed when men be dead, Heb. 9.17. God will surely revenge their quarrel, whose souls he hath received to his protection, whose godly bequests are reversed, and their last mind not fulfilled. Such as are unfaithful to the dead, will be much more to the living. And as God professeth himself the special protector of the fatherless and widow, so he will maintain the cause of the dead, that are fatherless to the world, and their souls as it were widows for a time absent from their bodies. 5. Observ. We must always be watchful. Vers. 22. THat they might go both by day and night. The people were to take their journey whether by day or night, when the cloud was lift up from the Tabernacle▪ they were therefore diligently to take heed both by day and night, that they might be ready, when the Lord gave them a sign to go forward, wherefore they are said to keep the Lords watch, Numb. 9.19. So our Saviour biddeth us also to watch, and always to be in a readiness, because we know not when the master of the house will come, at even or at midnight, at the cock crowing, or in the dawning, Mark. 13.35. Pelican. CHAP. XIV. 1. The Argument and method. IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea: there are two parts of the Chapter, the bringing of the Israelites unto the Sea, to vers. 14. their passing over the Sea, with the destruction of the Egyptians, to the end of the Chapter. In the first part is set forth, first the counsel of God unto Moses▪ containing first a commandment where they should camp, vers. 2. then a reason thereof taken from the vain consultation and opinion of Pharaoh, that they were tangled in the land, vers. 4. then the execution thereof, in following after them, which is amplified by the overruling cause, God's providence and justice in hardening his heart, and the end thereof, the glory of God, vers. 4. 2. Then followeth the execution, first in the behalf of the people, they did as the Lord commanded them: secondly, on Pharaohs part: 1. Both in pursuing and following after them, with the occasion thereof, the report that was brought, and their repentance in letting the people go, vers. 5. The manner thereof, he made ready his horse and chariots, vers. 6.7. and the ordering and disposing cause, God's justice in hardening his heart, vers. 8. 2. As also in overtaking them, vers. 9 3. Afterward the events hereof are declared: 1. The fear of the people, vers. 1. 2. The crying of the people unto God, vers. 10. 3. Their murmuring and expostulating with Moses, because he had brought them out of Egypt; amplified both by their present fear of death, and their former foolish prediction in Egypt, vers. 11 12. 4. The confident answer of Moses, wherein he exhorteth them not to fear, with a promise of deliverance, and destruction of the Egyptians, grounded upon God's assistance, vers. 13.14. In the second part there is first the counsel of God to Moses, containing both a commandment, that they should go forward, vers. 15. and a promise both of the safe passing of the Israelites thorough the red Sea, with the instrumental means prescribed, the stretching out of Moses hand with the rod over the Sea, vers. 16. and the destruction of their enemies, with the end thereof, God's glory, vers. 17. and the effect, the confession and acknowledgement by the Egyptians themselves of God's power, vers. 18. 2. The performance and execution followeth: first on the part of the Israelites, where the causes are expressed of their safe conducting thorough the Sea, both the principal, God's presence, and working, testified by the removing of the cloud, vers. 19.20. and the instrumental, either voluntary in the stretching out of Moses rod, or natural, which was the East wind, vers. 21. then is expressed the manner of their passing thorough the Sea, vers. 22. Secondly, the other part of God's promise is effected concerning the Egyptians: where we have first the occasion, the pursuit of the Egyptians, vers. 23. 2. The causes of their subversion, first the hand of God upon them in striking them with fear, and taking off their chariot wheels, vers. 25. with the efficient thereof, the Lord looked toward the host of the Egyptians, vers. 24. and the effect, the flight of the Egyptians, vers. 21. Secondly, the returning of the waters, with the principal cause, the power of God in commanding, the instrumental cause, the ministry of Moses. Thirdly, the effect followeth, Pharaoh and his host are drowned, vers. 28. 3. The events follow: first, the saving of Israel in passing safe thorough the red Sea, vers. 29. Then the overthrow of their enemies, whose carcases they saw upon the Sea bank, vers. 30. Lastly, the people believe God, and reverence his minister Moses; with the cause thereof, the beholding of the great power of God, vers. 31. 2. The diverse readings. I. Vers. 2. Camp before the streits of Chiroth. I. Piscat. not, before Pihahiroth. A.P.B.G. cum cater. for (pi) is here no part of the proper name, as is evident. Numb. 33.8. where (pi) is omitted: mippe●e hachiroth, from the face or sight of Hachiroth, where also Ha is the article prefixed, no part of the name, as the Septuagint read Eroth, and the Chalde in that place Hiroth. Vers. 5. and 11. What is this that we have done? I.C.U. rather than, why have we done this. A.P. cum cater. as Gen. 42.28. I.C.U. What is this that the Lord hath done unto us? Vers. 9 All the horses and chariots of Pharaoh. B. G. cum cater. rather then, the chariot horsemen. I. for seeing the horses were the chief strength of the chariots, B. G. cum cater. who had not every one a rider, but chariot men to guide them, the original word and sense is better retained. B. G.U. Vers.. 12. Is not this the thing that we said unto thee? V. or, did we not tell thee this thing? B.G. is not this the word or saying. I. cum caeter. dabar signifieth both a word, or thing: their meaning is, that the thing now answereth to their words then. I. Vers. 17. And concerning me, behold I will harden. I. Piscat. rather, And I behold I will harden, B.G.A.P. cum caeter. vaani, and I. He the nominative case, is put absolutely, though in this place it agree with the construction following, yet elsewhere it doth not, as Gen. 17.4. And I, behold my covenant is with thee: where unless it be read, concerning me, or some such word supplied, the nominative case (ay) will not agree with the sentence following. Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks. B.G.C.U. cum caeter. rather than; the Israelites saw the Egyptians dying, in the Sea bank. I. that is, the Israelites standing upon the bank saw the Egyptians dying in the Sea: for the word meeths signifieth dead, rather than, dying, as chap. 12.33. we are all meet him, dead men: and the Hebrew comma, or imperfect distinction, at Egyptians, showeth that the last words, on the shore, are referred to the Egyptians dying, not to the Israelites beholding: and further, the preposition ghal signifieth on, or upon, rather than in: and the Sea useth to cast up the dead bodies on the shore: Also if the Israelites saw the Egyptians yet alive, how should Moses speech be true, that they should never see them again? vers. 13. that is, alive. 3. The Explanation of doubtful questions. QUEST. I. Of the place where they are commanded to pitch. Vers. 2. THat they return and camp before the streits of Chiroth. 1. The reason why they are bid to return, or turn aside, was, as is showed before chap. 13.17. because the Lord would not have them go thorough the Philistines country. 2. They are commanded to camp in a most incommodious place, where they were hemmed in on every side: between the Sea before them, and on one side the Tower or City Migdol, which was the City Hero, a Garrison of the Egyptians, and the mountains on the other side: so that they had no way to pass, but by the straits whereby they entered, and so to return upon the face of the enemies that pursued them: jun. josephus. 3. This Chiroth were certain craggy mountains which run along unto the hill Casius: jun. and reach even to the Sea: josephus: which might be so called either of Chur, because they were full of dens and caves, or of Charath, which signifieth to cut, of the craggy rocks, that seemed as hewed or cut: Calvin. 4. Baalzephon, was a certain plain near unto the Sea, where the Idol so called of the place was worshipped which hath the name of espying, or looking: there might be some watch Tower to observe the ways that they might be safe for the travellers. Simler. QUEST. II. Why the Lord would have them pitch in so discommodious a place. Vers. 3. FOr Pharaoh will say of the children of Israel. 1. The Hebrews think that the Egyptians had great confidence in this Idol Baalzephon, whereof they had this opinion that he could fetch again fugitives that were run away, and that therefore they hearing that the Israelites were enclosed there, thought them to be in sure keeping of the Idol: Ex Simler. But there is no such cause here touched, the only reason that moved Pharaoh to pursue them, was to take advantage of the place, thinking they were so hemmed in, that they could by no means escape. 3. The Egyptians might have pursued and overtaken them, if they had pitched elsewhere, but not so easily or readily as now, the Israelites being thus enclosed, who were three days journey before the Egyptians: jun. Analys. 4. By this means also the Lord setteth forth his mercy and wonderful power in saving his people, when they had no way to escape. Simler. QUEST. III. How Pharaoh had word where the Israelites camped. Vers. 5. THen it was told the King of Egypt. 1. Either some spies, which Pharaoh had set to watch which way the Israelites went, or some fugitives of the strange people which were among the Israelites might carry this news to the King: Simler. Or (as josephus thinketh) Obvium quemque r●gantes, quò tenderent: They asked of every one they met, which way they went. 2. Pharaoh was not ignorant of the Israelites departure, but word was brought him of their state, where they pitched, and in what strait they were: Calvin. 3. They say, they fled either because they were gone above three days journey, and purposed not to return again, or because other people of the Egyptians, and other nations were gone away with them: Ferus. Or rather because they made such haste in travelling both day and night. jun. 4. Thus they foolishly imagine them to flee, and reason the case among themselves, why they let them go, when it was not in their power to hold them, for they were forced through the grievous plagues sent upon Egypt, to send them away, and to give them leave to depart. QUEST. IV. Of Pharaohs chariots and horsemen, and whether there were any footmen in his host. Vers. 7. ANd took six hundred chosen chariots. 1. 600. chariots seem to have been no great preparation to go against 600000. people: for Sisera, jabins' Captain, went against Israel with 900. chariots, judg. 4. and David took 1000 chariots from Hadadezer King of Soba, 1 Chro. 18. Therefore it is like that there were more chariots, but these were the principal and choice chariots, such as jabins' iron chariots; and the words which follow show as much, that beside these 600. chariots, he took all the chariots of Egypt. Simler. 2. Yet not all in general, but all which could be made ready on such a sudden: and the horse which remained and were left after the morraine of cattle and other plagues: jun. 3. josephus writeth, that beside 700. chariots, there were 50000. horsemen, and 200000. footmen: but it seemeth unto some more probable, that there were no footmen, but all horsemen, as Piscator, both because the footmen could not make such speed after them, nor keep pace with the horsemen, and for that mention is made afterward only of the horsemen, that followed after them into the Sea, vers. 23. and Moses in his song speaketh of the horse and rider which were overthrown in the Sea. But because there is express mention made of Pharaohs host, beside his chariots and horsemen, So the waters returned, and covered the chariots and the horsemen with all the host of Pharaoh, vers. 28. it seemeth that there were other beside horsemen. junius thinketh that the footmen are understood thereby: Piscat. that it is the general name, and the other the parts and members of the host. But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name. 4. And the rather because it is said, that there were shalshim, triari● Captains, that is, set over three, over every one of the chariots: which Captains were so called, because in every chariot▪ as Cajetanus thinketh, there were nine, three before, and three of each side, over whom a Captain was set. Therefore it is most probable, that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites: so that Pharaohs host did consist of these four, of horse, horsemen, chariots, and chariot men. QUEST. V. How the Israelites are said to come with a strong hand. Vers. 8. THe children of Israel went out with an high hand. 1. Which is neither to be referred to the arm of the Israelites, that they came forth with a strong arm: Simler. Or in battle array well prepared, jun. for seeing they were a naked people without armour, as josephus, and they were greatly afraid at the sight of the Egyptians, it seemeth that they were not so strongly appointed. 2. Some think that hereby is meant their security and carelessness that they feared nothing, but were of good courage: Calv. In which sense the Chalde readeth, they went out bareheaded, (which is not in the original) that is, courageous and bold. But neither is this like, for presently after it is said, they were afraid. 3. Therefore this high hand is best referred unto God, that he brought them forth with an high hand, as chap. 3.19. it is said that the King of Egypt would not let them go but by strong hand; as the Lords strong hand brought them out of Egypt, so his high hand and outstretched arm now leadeth them: Osiander. Deus ex Egypto gloriosè eos eduxerat: God had most gloriously brought them out of Egypt. So then here Gods high hand, which was all the strength of Israel, is set against the power of Egypt: Excelsi videbantur currus Pharaonis, sed revera manus domini fortior & excelsior: Pharaohs chariots seemed to be very high, but the Lords is stronger and higher Ferus. QUEST. VI Whether the Israelites cried unto God in faith. Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses: how then could they pray unto God? 1. Some therefore think that the faithful among them prayed unto God, as Caleb, josua, and such other, but the hypocrites among them and carnal men expostulated with Moses: In ultimis malorum clamant ad Dominum fideles, infideles autem in rabiem vertuntur: The faithful cry unto God in their extremities, but the unbelievers became mad. Pelican. But the text seemeth to speak of the same that cried unto God, and that did strive with Moses, as it followeth, vers. 11. And they said to Moses: that is, these whom he spoke of before. 2. Therefore they cried unto God, but rather out of the present sense of their calamity, as men in their necessities will fly unto God, as is showed, Psal. 107. Calvin. than of faith, as it appeareth afterward by their contemptuous speech against Moses: junius. 3. Wherefore this was no prayer of faith, which they made: for than they would not have so soon forgotten themselves: Mercenaria charitas non durat in adversis: It is no true, but mercenary charity that faileth in adversity: Confuso impetu clamor extortus fuit: It seemeth this cry was confusedly forced: not advisedly made: Calvin. H●c primum facere debuerunt, quod vix ultimò faciunt: They should have done that first, which they scarce do in the last place: Ferus. QUEST. VII. Of the great sin of the people in expostulating with Moses. Vers. 11. ANd they said unto Moses. The sin of the people doth here diversely appear. 1. In forgetting at once all those wondrous works, which the Lord had done for them in Egypt. 2. In their great unthankfulness for so great a benefit of their deliverance, which they had received, in preferring the miserable servitude of Egypt before it. F●rus. 3. In their murmuring against God, and contempt of his ministers. Calvin. 4. In their profane scoffing, saying, Because there were no graves 〈◊〉 Egypt. 5. In their impatience, not waiting the Lords leisure. Gen●vens. 6. In their profane impiety, in justifying their former incredulity and ungracious words in Egypt. Simler. QUEST. VIII. Whether Moses did suffer the people at this time to pass without reproof. Vers. 13. THen Moses said to the people, fear ye not. 1. Some think that Moses did not suffer the people to go without sharp reprehension here. Calvin. But it is more like that Moses did forbear them at this time, the present necessity so requiring: Simler. wherein he both showeth his mildness in not answering the people roughly again, and his loving care, in that he, notwithstanding this their perverseness, laboureth to comfort them in this perplexed hate. Ferus. 2. He doth encourage them, by promising them certain deliverance from God. josephus' more at large here doth amplify Moses exhortation: which consisted upon two principal persuasions: the experience which they had already of God's goodness toward them, that had omitted nothing needful for them: that like as a wise man, which hath hitherto well compassed all his business, should not be mistrusted for the rest: so they should not doubt of God's mercy toward them, who never yet failed them: the other was in communicating unto them God's counsel, that the Lord had therefore brought them into this strait, to get himself greater honour by their deliverance: to this purpose, joseph. lib. 2. cap. 6. He saith they shall never see the Egyptians again, that is, in that manner, as they saw them that day, insulting against them and pursuing after them, as the Septuagint do well interpret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: after what sort ye have seen them: for they saw them afterward, but drowned and lying dead upon the shore. QUEST. IX. When the Lord spoke these words to Moses. Vers. 15. ANd the Lord said▪ 〈◊〉 1. Some do read had said, thinking that the Lord had thus spoken unto Moses, as it is set down in the 5. verses following, before he had thus encouraged the people: Neque enim testis & pra●● salutis esse poterat non accepta promissione: for he could not be a proclaim●● of their safety, having not first received a promise: Calvin. 2. But it is more like that the Lord spoke unto Moses after he had exhorted the people, both because Moses cried unto God, which cry of his was occasioned by the same imminent danger, which moved also the people to cry; as also he might pray unto God to forgive this sin of the people, which he might justly fear would provoke the Lord to wrath, and so hinder his intended work. Ferus. And though as yet Moses had received no particular promise, how the Israelites should be delivered, yet he resteth upon God's general promise before, that he would get him honour upon Pharaoh and his host. Simler. QUEST. X. When Moses cried unto God, and how, and for what. Why criest thou unto me? 1. This is neither referred unto the cry of the people before spoken of, whose person Moses did represent, and therefore he is said to cry, because the people cried: for the cry of the people was disordered and tumultuous, and not much accepted. 2. Neither is this understood of Moses private prayers, which at that time he made unto God, when as all the people cried beside, as Calvin: for though it be like that Moses omitted not then to pray also, yet this prayer was after his exhortation to the people, which came between: ●lam●rem hunc ingratissimus populus extorsit: for not only the enemy in sight, but the unthankful and grudging people did draw the cry from Moses. 3. The Lord doth not find fault with Moses because he prayed, but for that he went not forward with the people as he was commanded, vers. 2. therefore that charge is here again renewed: and though Moses voice was not heard, nor no words uttered, yet he is said to cry, because he prayed unto God in his heart. I●n. 4. But josephus is here deceived, who thinketh that Moses in his prayer preventeth God's speech unto him, and first desired of God, that the waters upon the striking them with his rod might be divided, and that upon his prayer, without any other direction or commandment from God the waters parted. But this report of his as we see is oppositely contrary to the Scripture. QUEST. XI. How the Angel is said to remove. Vers. 19 ANd the Angel of God, which went before the host of Israel removed. 1. This Angel is called before Jehovah: Vrique natura Iehova Dei filius, officio Angelus: By nature jehovah the Son of God, and Angel in office: Simler. Calvin, Osiander. 2. Not that God removeth from place to place: Sed signa prasentia in alium locum transierunt: but the signs of his presence went to another place, and therefore the Angel is said to remove. Simler. 3. This cloud both cast darkness upon the Egyptians, that they were not able to pursue the Israelites, and it gave light to the Israelites that they went on still forward. 4. Here the Lord useth these three, the water, fire, and the cloud, as instruments of his judgements upon the Egyptians. So the old world was destroyed by water, Sodom by fire, and the Son of man shall come in the clouds to judge the world. Borrh. Of the most miraculous work of God in dividing the waters of the red Sea for the passing of his people. QUEST. XII. What wind it was which did blow upon the red Sea. Vers. 21. THe Lord caused the Sea to run back by a strong East wind. 1. What manner of wind this was, seeing it is here expressed, there is no place for their opinion that think it was either a Northwind or a Southwind, as the Septuag. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a strong Southwind, whom Philo followeth, who thinketh that the waters were parted asunder by a strong Southwind, and brought together by the Northwind. But there is no mention made of any wind, which the Lord used in causing the waters to return: and as for the wind which was sent at the dividing of the waters, the text saith it was an East wind, and so the Chalde translateth: and this was the fittest wind to part the waters on each side, rather than a side wind North or South, which would have driven the waters all one way. 2. Neither is it to be thought that the wind could thus divide the waters: for though the wind may sever the waters, yet not so, to empty the very channel: it bloweth upon the upper part of the waters only. Again, if it had been the work of the wind, the waters would have been driven all one way: and the wind could not have so parted the waters, as to make a way in the midst: beside, if the wind had caused it, then when the wind ceased, they would have returned again, but so did they not till Moses lift up his rod again: wherefore it was the Lords miraculous work, beyond the power or strength of any creature. 3. Yet it pleased the Lord to use this creature to show his power over all things which he hath made. Calvin: and this wind served not for the dividing of the water, but rather for the drying of the ground after the waters were parted, Cajetan. QUEST. XIII. At what time of the night the Sea was divided. NOw at what time the Sea was thus divided, it may be thus gathered. 1. It is evident that this was done in the night, because the fiery cloud did give light only in the night, as it did now, vers. 20. and it was dark among the Egyptians. 2. Whereas they used to divide the night into four parts which they called watches of the night, after the phrase of military discipline, giving unto each watch three hours: it seemeth also, that the Sea was thus parted in the first watch in the beginning of the night, for after the fiery cloud had changed his place, Moses presently stretched his hand upon the Sea, vers. 21. 3. But whereas Pererius thinketh, Pererius confuted, that the Israelites sta●ed five or six hours on the sea shore before they entered. that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea, and that they stayed on the shore till the wind had dried the ground for them to go on, which he thinketh was ceased before they entered, for otherwise the wind would have been troublesome unto them: this his opinion seemeth improbable. 1. As soon as the Sea was divided, and a way made for the people, it is like they followed and stayed not on the shore, because the Egyptians still pursued them, they would therefore slack no time. 2. The Lord bid Moses that they should go forward vers. 15. it is like than they stayed not five or six hours on the shore. 3. The East wind did blow all night, vers. 21. therefore it was not laid before the Israelites went in, for after that the Egyptians wheels were taken off, vers. 25, as may be conjectured, by the violence of the wind. 4. Neither was this wind discommodious to the Israelites, the walls of the water might keep it from them, or the Lord knew how to qualify it toward them, and to turn the rage thereof upon their enemies. 5. Neither needed they to stay so long, till the ground were dried for them: he that could make a way in the water for them to pass, could also prepare the ground. 4. Neither was it so long as Pererius imagineth before the Egyptians entered after the Israelites, as about the end of the third watch, which was toward the morning: for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters, vers. 24. and before that the Egyptians were gone into the midst of the Sea, vers. 23. we must allow them more than two or three hours to reach so far into the Sea●● it may therefore rather be supposed, that the Israelites going in, in the first watch, the Egyptians might follow them in the second: for they were not far from them, as vers. 9 it is said that Pharaoh and his host overtook them camping by the red Sea: and they were so near, that the Lord caused an extraordinary darkness among the Egyptians to keep them from the Israelites, vers. 20. QUEST. XIV. Whether one way were made in Sea, or twelve for every tribe one. FUrther it is a question whether there were one only way and path made for the Israelites in the red Sea, or for every several tribe, a several way, so that in all there should be twelve divisions of the red Sea, for the twelve tribes. origen in his homily upon this place writeth, that this was an ancient tradition among the Hebrews: quod propria unicuique in mari aporta est via: That every tribe had a peculiar way made for them in the Sea: To this opinion subscribeth Thostatus, divisum esse mare in duo deci● sectiones pro numero tribuum; That the Sea was divided into twelve parts according to the number of the tribes. Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them, and Epiphanius Heres. 64. This opinion both origen and Thostatus do ground upon that place, Psalm. 136.13. Which divided the red Sea into divisions; Secuit mare in segmenta, as jun. translateth. But Thostatus doth fully answer this objection, that here the word translated divisions or parts in the plural is so used according to the phrase of Scripture, that useth the plural sometime for the singular; or else they are called divisions, because of the greatness and largeness of the division which sufficed, as if there had been many. Cajetan● also addeth, that they are called divisions in respect of the Sea, which was divided into two parts: Nam una incisio plures facit incisiones: For one incision maketh many incisions; as he giveth instance of a loaf being cut or divided, with one cutting there are made two parts. So the red Sea with one division was parted in twain. origen urgeth also that place, Psalm. 68 There was little Benjamine with their ruler, and the Princes of judah with their assembly, the Princes of Zebulon, and the Princes of Neptalie, whence he would infer, that all the tribes went thorough the Sea in their order. But this may rather be referred to the public and solemn thanksgiving afterward, as mention is made of the singers and players of Instruments, that went before, vers. 25. then to their marching thorough the Sea: And the Prophet seemeth (rather than both) to describe the manner of their public thanksgiving in the Sanctuary, as vers. 24. They have seen O God thy goings in the Sanctuary: And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah, judg. 20. and of the civil wars with the house of David and with judah, was much wasted, that it was a small tribe in respect of the rest. 2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorough the red Sea for the people to follow: 1. Because if there had been twelve sundry paths it would have much amplified the miracle, and it is not like the Scripture would have been silent therein: yea the Scripture affirmeth the contrary, that there was but one way made for all Israel, as vers. 12. The waters were a wall unto them on their right hand, and on their left hand: which showeth that the water stood up between them but on two heaps, and they walked between them. 2. Divines do hold that miracles are not to be multiplied without cause: seeing then that one large way sufficed for the whole host of Israel, so many divisions had been superfluous. 3. This dividing of the tribes into several quadrants had been discommodious unto them: for both they had no time to do it, the Egyptians so eagerly pursuing them, and beside it would have weakened them to have been divided into so many parts. 4. And by this means they could not all have had Moses to be their guide to go before them, which would have been a dismaying unto them if the host had been quartered out into so many parts. And of this opinion that they all went one way thorough the Sea, are Thostatus, Lyranus, Cajetan▪ Ex Perer. QUEST. XV. Which of the tribes first entered into the red Sea. BUt this being made manifest, that all the host of Israel went together the same way, there is another doubt, which of the tribes went first: 1. Hierome upon the 12. of Hoshea saith, that the Hebrews do hold that the tribe of judah entered first, and that thereupon that tribe deserved to have the principality over the rest, according to the prophecy of jacob, Genes. 49.10. and to this purpose they allege the words of the Prophet, which they translate thus: judah a faithful witness descended with God into the Sea, and is faithful among the Saints, Hosh. 11.12. But in this translation somewhat is added: for in the Original there is no mention at all of the Sea: and the rest is corruptly translated: for the word gh●dh signifieth here not a witness, for than it should be ghedh, but, adhuc, yet; and the other word radh cometh of rudh, to rule, not of jaradh, to descend: so that this is the right translation of the words, judah yet ruleth with God: that is, though Ephraim were fallen away from God, yet judah continued upright and steadfast in the worship of God. 2. Lyranus reporting the same opinion of the Hebrews, saith, that they also affirm that Aminadab the Prince of judah was the first that went down into the Sea, and that the rest being animated by his example went in after him: to which purpose they cite that place, Cantic. 6.11. My soul troubled me because of the chariots of Aminadab, as the Latin readeth: or, My soul set me as the chariots of Aminadab, as the Septuagint, which they say had relation to Aminadab's valiant marching into the Sea before the people. But the word amminadib is here no proper name, but is taken for the willing people: for the proper name Amminadab is all one word, Numb. 7.11. but here are two: and the proper name is written nadab with chametz, but here nad●b with jod: some do translate it, the chariots of the noble: Vatab. Montan. but than it should be nedib; it signifieth the willing people, as Psal. 110.3. and the meaning is, that the Church with her willing people maketh haste, as being set upon chariots to come unto Christ. And further, it is not to be thought, that there were any chariots among the Israelites, but that all went a foot, the Lord leading them as sheep after him. 3. Therefore it is most like, that the first which went into the sea, was Moses himself: for he was nearest unto the Sea, when he stretched his hand over it: and beside, it was the part of a good Captain in such extremity to go before his people to encourage them. josephus also thus writeth hereof: Moses primus progreditur hortatus Hebraeos ut alacriter sequantur per viam divinitus datam: Moses first goeth forward, exhorting the Hebrews cheerfully to follow by the way which the Lord had made: lib. 2. antiq. jud. cap. 7. QUEST. XVI. Whether the Israelites went thorough the midst of the red Sea, or only a part of it. Vers. 22. THen the children of Israel went thorough the midst of the Sea. 1. Some think that the Israelites did not go thorough the Sea in the breadth thereof to the other side, but fetched a compass like a semicircle, and arrived on the same side again beyond the mountains: of which opinion are the Hebrews, to whom Thostatus consenteth, using these reasons to confirm his opinion: 1. The Egyptians bodies were cast up upon the shore where the Israelites arrived, for they could not see them on the other side over all the breadth of the Sea: but the Egyptians were nearer to their own shore, when they were drowned, going into it but late in the night after the Isaaelites: now the Sea useth to cast up things at the next shore. 2. Again, it was after midnight when the Hebrews went into the red Sea, and about the morning were the Egyptians drowned: in the space of five or six hours it is not like that the Hebrews could go all the breadth of the red Sea. 3. This further appeareth, that the Israelites returned to the same side again, because they pitched in the desert of Ethan, when they went into the Sea, and went three days journey in the ●ame desert of Ethan after they came out of the Sea, Numb. 33.8. which desert of Ethan is also called the desert of Sur, Exod. 15.22. 4. If they had gone over the red Sea they should have been forced to have come over the Sea again, to g●t into the land of Canaan: for they were further off from Canaan on that side toward Arabia, than on the other toward Egypt: and the red Sea did not bound the land of promise on the West, but only toward the East, as the land is described and confined from the red Sea to the Philistines Sea, Exod. 23.31. Contra. But these reasons may easily be answered: 1. Though it be admitted that the Egyptians were nearer their own coasts, when they were drowned, than the other side, yet by the tempest and course of the water which came against them, they might be and were carried to the other side: for Cajetan well observeth, that the Egyptians, when their chariot wheels were taken off fled away from Israel, and fled against the waters that returned upon them, vers. 27. the violence of the waters than did drive them to the other side: wherein Gods special work also is to be seen, that to the comfort of his people would have the Egyptians bodies cast up in their fight, whereas usually bodies being drowned do sink in the waters, and float not. 2. The Israelites were above five or six hours in going over the Sea, they went all the night, a● is showed before, quest. 14. neither were they all passed over, when the Egyptians were drowned, as is showed vers. 29. for the Israelites walked on still. 3. The desert of Ethan is so called on both the sides of the Sea, both where the Israelites entered, and where they arrived, as Lyranus thinketh they were two deserts of the same name: and junius well thinketh, that both that desert on Egypt's side is so called, and where they traveled afterward, when they had gone over: Annot. cap. 13. v. 20. Ethan is not the same with the desert of Shur, which bounded the Ismaelites country, Gen. 25.18. 4. It was not necessary the Israelites should return over the red Sea again, for the Lord did not lead them the nearest way, which was through the Philistines country, but about by the vast desert, therefore that is no reason to being them over the Sea again, because of the nearer way. 2. That the Israelites went through the midst of the Sea: 1. The Scripture evidently speaketh, Psalm. 135.13. He caused Israel to pass over in the midst of it. The word is ghabar, which signifieth transire to pass over. 2. If they had gone on the other side of the red Sea toward Egypt, they must have passed along by the Philistines country, which the Lord intended not to do, chap. 13.17. and josephus addeth this reason, why they went the other way: Ne Palestini quos ob veterem simultatem infens●s habebat de hac pr●fectione certiores fieripossent: Lest the Philistines who had an old grudge against them should have known of their journey. But they must needs have known it and hindered it likewise, if they had compassed about the red Sea: Est enim eorum regio Aegypto contermina: For their country doth border upon Egypt. 3. josephus also in the same place useth another reason, voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere: Moses purposed according to the commandment of God to bring the people unto mount Sinai to sacrifice. But the next way unto mount Sinai (which is a mountain in Arabia, Galath. 4.25.) was not to go back again into Egypt, but to pass over the red Sea. 4. Beside it is not like that the Lord would bring them back again unto the Egyptian coast: Lyran. For so they should have been in danger again of the enemy. 5. The Israelites from the red Sea went forward to the wilderness of Shur, but that was beyond the red Sea toward the country of the Ismaelites, Gen. 25.18. not on this side toward Egypt. 6. Lastly, of this opinion, that the Hebrews went through the Sea, are josephus, who saith, jamque in adversum littus Hebraei evaserant: The Hebrews were escaped to the other shore against them, lib▪ 2. antiquit. cap. 7. Likewise Philo: Tempestas procellosa in littus adversum ej●cit Aegyptorum enectorum corpora: A tempestuous storm cast the dead bodies of the Egyptians upon the contrary shore, that the Hebrews might see them; so also Euseb. Nysen: Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit: By the stroke of Moses rod the waters did cleave along and give way even unto the bank on the other side; and as the way was made throughout overtwhart the Sea, so the Israelites followed: Ex Perer. QUEST. XVII. The division of the red Sea not the work of nature, but altogether miraculous. IN the next place it would be inquired, whether this division of the red sea, were altogether miraculous, or whether it might not be helped by the work of nature or man's providence. 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians: the Heliopolites do hold that when Pharaoh followed after the Hebrews, Moses by the stretching out of his rod divided the Sea: the Memphites affirmed, that Moses being skilful in such natural observations did wait when the red Sea was at the low ebb, and then conducted over the people. But this foolish opinion is confuted by Diodor. Tarsens. Chrysostom's Master, who by these two reasons overthroweth it: 1. That when the Sea ebbeth, the waters only toward the shore do abate, the channel of the Sea is not emptied: and again the ebbing of the Sea could not make the water stand up on each side like a wall. 2. Neither is josephus' narration probable, who to persuade that this was no incredible thing for the Sea to give way to the Hebrews, allegeth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians, lib. 2. antiquit. cap. 7. by which instance josephus doth much extenuate this great work which the Lord did for his people. Concerning which story of Alexander; josephus' report of the Pamphilian Sea giving way to Alexander examined. 1. Neither is the censure of jacobus Crinitus to be approved, who utterly denieth it to be true, which josephus reporteth, and they which write of Alexander's affairs make mention of no such thing: for beside that josephus saith, id quod omnes testantur, etc. Which all they do testify that have committed to memory Alexander's exploits; who, it is like, had seen and read some of those writers, whose books may be now perished: Quintus Curtius lib. 5. in a word touched such a matter, Mari nov●m it●r in Pamphiliam aperuerat: He opened a new way by the Sea into Pamphilia. 2. And yet we may hold the report of josephus to be uncertain and not credible, that Alexandr● ductu Macedonibus Pamphilium mare c●ssit: That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander: For this were to impair the credit of this great work. 3. Therefore Strabo for this matter cometh nearer the truth, who writeth to this effect, that there is an hill lying upon the Pamphilian Sea, called Climax, by the which there is a passage on the Sea shore when the Sea is calm and still, the waters so abating that the ground is left naked, which at the flowing of the waters is covered again. And Alexander coming that way, prinsquam fluctus rediret, movit, Set forward before the waters returned; but because it was winter, before he was passed, it so fell out that the waters overtook him, Vt tota die iter faceret in aqua ●●●bili●● 〈◊〉: That he traveled all the day up to the middle: Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea, was much unlike to the Hebrews walking through the red Sea: First, he went along by the shore, but they went through the Sea; Secondly, Alexander watched his time when the Sea ebbed, but the ebbing of the red Sea could not help the Hebrews to go through: Thirdly, the waters returned before Alexander was gone by: but the Sea gave way still to the Israelites, till they were all gone over, but it overwhelmed the Egyptians. 3. Paulus Oresius writeth that there are yet certain miraculous monuments of this miracle extant at the red Sea, that the very trace of the chariot wheels are to be seen, not only on the shore, but in the Sea, as far as ones eye can discern them, and that if those marks be defaced, they renew again: Oars. lib. 1. But what credit there is of this report is uncertain, it may seem rather fabulous than otherwise: the monument of this miracle is sufficiently extant in Scripture, we need not to seek it in the sand. And if any such monument were to be seen, rather the footsteps of the Hebrews that walked that way, than the prints of Pharaohs chariot wheels, were likely to remain in remembrance of that miracle, which God wrought for his people. 4. But howsoever the truth is concerning that miraculous monument of the traceing of the chariot wheels: these things were miraculous indeed, and show it to be Gods extraordinary work, beyond the wit of man, or the power of nature. 1. It was a great miracle that a way should be made through the Sea, to the very bottom: the water useth to ebb only about the shore, not in the bottom and depth of the Sea. 2. That the waters stood up as a wall on each hand, it was also miraculous, and contrary to the nature of the liquid element of water. 3. That such a great wind should be raised on the sudden, and dry the ground in so short a time, was also admirable. 4. That the waters returned upon the Egyptians on the one side of the Sea, when as yet the Israelites were not all gone over on the other, it was wonderful: Perer. 5. That the wind and storm was so strong upon the Egyptians with thunder, lightning and rain, Psal. 77.18. that the wheels of their chariots were taken off while the Israelites passed on quietly, it was a thing of great admiration. 6. God's providence also was seen, in that not one of the Egyptians remained, nor yet one of the Israelites were missing. 7. The casting up of the bodies of the Egyptians, and of their armour also, as josephus thinketh, which was after distributed among the Hebrews, was extraordinary, whereas such things use to sink at the first. 8. The driving of them to the contrary shore, which was further off, was Gods special work. 9 The Egyptians desperate following of them into the Sea, when they saw the waters stand up as a wall, is much to be admired. 10. But more, the courageous and speedy passage of the Israelites through the wide and large Sea in the compass of one night. QUEST. XVIII. The division of the red Sea and of the river jordan compared together. BUt to compare this miracle of dividing the red Sea by Moses, with the parting of the river Jordan before josuah. 1. In some points they agree together, both of them were wrought by an extraordinary power, both were done to the same end, for the passing over of the people of God; and they had the like effect, the setting forth of the power of God. 2. But herein they differed. 1. The Sea was divided to deliver them from danger of their enemies: Jordan to bring them into the land of Canaan to encounter with their enemies. 2. There at the stretching of Moses rod the waters parted, here at the presence of the Ark. 3. There the waters stood up on each side as a wall; here the upper waters only stood up on an heap, the neither waters were clean cut off and ran into the dead Sea. 4. Here twelve stones were set up for a monument, there no such thing was done, because they were not to return thither again, but Jordan was always in their sight. 5. There a great wind was raised to dry the ground, here none such needed, because the channel of Jordan was sandy and hard. 6. There the people were guided by the leading of the cloudy and f●rie pillar, but here they needed it not, being come into an habitable country, whereas then they walked in desert, and unknown places. 7. There a solemn thanksgiving was given immediately unto God, here in stead thereof the people were circumcised in Gilgal, josh. 5.8. There the Egyptians were overwhelmed in the waters, but here no such revenge was taken upon God's enemies, but the people of God only provided for. 3. So that simply the dividing of the Sea was a more glorious and wonderful work than the other. 1. Because as the Sea was larger than the river, so the miracle in the standing up of the greater waters was greater. 2. The people were at this time more distressed, and therefore their deliverance more joyful. 3. The destruction of their enemies doth also set forth this work beyond the other. 4. The great fame also that went of this miracle more than of the other, which was spoken of among the Gentiles; as Rahab of Jericho taketh notice of it, josh. 2. And the Philistines also heard of the Lords wonderful working among the Egyptians, 1. Sam. 6. ●0. 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea. 1. Because Jordan had a perpetual current running along into the dead sea, and therefore the upper waters which ran from the fountain and head of Jordan, were either miraculously stayed in the spring from flowing out, or else they did swell into an heap, as high and huge as a mountain still increasing which of the two is most agreeable to the text, The waters that came from above stayed and rose up upon an heap, josh. 3.16. 2. The other thing singular in the cutting of Jordan was, that this huge heap of waters after Jordan came together again abated by little and little and fell not all at once, for the water being so much higher than the banks would have overflown all the Country, if they had not been restrained by the power of God, and brought to their ordinary course. Perer. Here follow certain questions of the overthrow of the Egyptians in the red Sea. QUEST. XIX. Of the blindness of the Egyptians running upon their own destruction. Vers. 23. ANd the Egyptians pursued. Herein appeareth the just judgement of God upon Pharaoh, that they were so blinded, that they run headlong into their own destruction, and follow the Israelites into the Sea: of this their blindness the reasons were these: 1. The longanimity and patience of God toward them, in sparing their lives hitherto, and only touching their ground and cattle and first borne, in those ten plagues. 2. Their malice in desiring to be revenged of the Israelites. 3. Their covetous and greedy desire to recover their substance: Ferus. 4. josephus addeth more: Cum incolume● illos terram tenere videbaut, sibi quoqu● cundem eventum pollicebantur: When they saw that the Israelites did walk on the ground, they did promise unto themselves the same event. But they were deceived, for that way was made for those that fled from their enemies, to escape them, not for the enemy that pursued the innocent to destroy them. 5. But the greatest cause of all was, that God had given them over to a reprobate sense: Spiritu vertigi●is in reprobum sensum abducuntur; They are carried headlong by a brainsick spirit into a reprobate sense: Pelican: maxim eos excacavit judicium Dei: Most of all the judgement of God blinded them. And these four are the ordinary causes of the excecation and blinding of men: abusing of Gods long suffering, malice, covetousness, and God's justice concurring in giving the wicked and obstinato over to themselves. Ferus. QUEST. XX. Why the Lord looked in the morning toward the Egyptians. Vers. 24. NOw in the morning watch when the Lord looked, etc. 1. The Lord is said to look and behold two ways, either in mercy, as Mary in her song, The Lord hath looked upon the poor degree of his hand maid, Luk. 2.48. and as Hagar saith Thou Lord hast looked upon me, Gen. 16.13. Or in judgement, as here he looketh toward the Egyptians, whom he saw before, but seemed to wink at them, and suffered them to go on: Simler. 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians: ut serò videre●t, quò ipsos projecisset furoris sui imp●tus; that they might see, though too late, whether the force of their fury had cast them: Calvin, ut utrinqu● conspicua esset potentia Dei: that the power of God might be apparent, in the destruction of the Egyptians, and the deliverance of his people: Simler. The Israelites it being now day, might with comfort behold the Lords mighty work: And this was a lively type of the resurrection of Christ, which was in the morning, Ad ortum solis justitia, ●●ra qua Christus resurrexit, judicantur satellites Satana: At the rising of the Sun of righteousness, at the hour of Christ's resurrection, the hands of Satan were judged; Pelican. The power of darkness was then perfectly conquered, as here Pharaoh and his host at the appearing of the day are subverted and overthrown in the sea. QUEST. XXI. By what degrees the final subversion of the Egyptians was wrought in the red Sea. Vers. 25. FOr he took off their chariot wheels. In these degrees this final and last judgement was brought upon the Egyptians: 1. The Lord disturbed them, an horrible fear was sent upon them, as is showed in the former verse, procured by the tempests and grievous thunders and lightnings sent upon them: Simler. 2. Which lightnings and tempests with wind and rain the Lord sent upon them, when he looked out of the cloud, as is more fully declared in the Psalms. 77.16. The waters saw thee O God, the waters saw thee, and were afraid, the clouds poured out water, the heavens gave a sound, yea thine arrows went abroad, the voice of thy thunder was round about: junius. 3. Their chariot wheels were taken off: and he drove them slowly, that is, not Pharaoh drove his chariots, Simler. or, the chariots drove heavily; Vatab. or, He carried them with violence: Calvin. Septuag. for the word signifieth to lead, ●ahag. Isai. 11.6. But the Lord drove them slowly, or heavily, that is, caused that their chariots could not go: partly because the wheels were violently taken off: Simler. partly because the earth being moistened by the returning of the waters clogged their wheels, that they could not go. 4. The Latin translator readeth. Ferebantur in profandum: They were carried into the deep: which although it do not express the sense of the word, which signifieth heaviness, not the deep, yet this was another hindrance unto the Egyptians, that their chariots were forced descending into the deep places of the sea, and so suo so pondere d●mer serunt: they did sink themselves with their own weight: Pelican. As in the next chapter vers. 10. Moses saith, They sank as lead in the mighty waters. 5. Hereunto may be added: Vt se invic●m imped●rent: That they hindered one another. Ferus: Equi impiug●ban●: Their horses floundred and ran one upon another: Zeigler. 6. And to make up the full measure of their judgement, the water came together upon them, and they fled against it as followeth, vers. 27. jun. QUEST. XXII. Of the number of the Egyptians that perished. Vers. 28. SO the water returned and covered. 1. Touching the number of the Egyptians which perished in the water: josephus saith, that there were in Pharaohs host 50. thousand horsemen, and 200. thousand footmen, which all were drowned in the waters, not one of them remained. 2. But it is hard to guess at the certain number, seeing the Scripture hath not set it down: yet it is most certain that their number and multitude was very great: for Pharaoh had not only six hundred of the choice chariots, but all the chariots of Egypt beside: and all his chosen captains were drowned also in the sea, chap. 15.4. Oresius doth make this an argument of their great numbers, because the Hebrews being 600000, of fight men, were afraid of them, and had no power to resist them, but made full account all to be put to the sword and there to have their graves, cap. 14.11. Oars. lib. 1. cap. 10. QUEST. XXIII. Whether Pharaoh himself were drowned in the Sea. COncerning Pharaohhimselfes: 1. That opinion of Manethon is utterly untrue, that he himself escaped, and reigned after this in Egypt 25. years and 4. months, for the contrary is gathered out of the Scripture. First, because the Lord said before, that he would get him honour upon Pharaoh and all his host: God therefore was no● honoured only in the overthrow of Pharaohs host, but of Pharaoh also himself. Again, they which pursued the Israelites followed after them also into the sea, vers. 23. but Pharaoh himself with his host pursued them vers. 10. and therefore Moses thus speaketh, cha. 15.9. The enemy said, I will pursue, I will overtake them: which is specially meant of Pharaoh himself. But not one escaped of all that went into the sea, vers. 28. as josephus also witnesseth, Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur: All the host was wholly destroyed that not one remained to carry tidings home of their destruction. The Psalm also speaketh evidently, Psal. 136.15. He overthrew Pharaoh and his host in the sea. 2. But yet the opinion of the Hebrews, whereunto Thostatus consenteth, may safely here be received, and it is very probable, that Pharaoh was the last of all that was drowned, that seeing all the Egyptians were overwhelmed in the waters, he which had been the greatest cause of this their ruin should have also the greatest grief. 3. What this Pharaohs name was it is uncertain: Eusebius in his Chronicle saith it was Censures, Manetho● in josephus calleth him Thermasis: Cheremon, Amenophis, Lysimachus, and Cornelius Tacitus say his name was B●c●horis. In such uncertainty of so great antiquities, and variety of opinion, nothing can be certainly affirmed: neither to be ignorant in such things is it much material. Perer. QUEST. XXIV. Whether the Israelites were all gone over when the Egyptians were drowned. Vers. 29. ANd the children of Israel walked upon drieland. 1. Some think that the Israelites were first passed thorough the sea before the waters returned upon the Egyptians, and therefore read it, perrexerant per medium maris, they had gone through the midst of the sea in the preterpluperfect tense: Pellic. Osiand. 2. josephus thinketh that the Israelites were come to the other shore before the Egyptians entered: jamque in adversum littus Hebrai evaserant: The Hebrews were now escaped to the contrary shore. But this is not like that either the Egyptians were not yet entered, or that the Israelites were all gone over, before the waters came together: because the Egyptians made all haste, and were very eager in pursuing after them, as Moses showeth, cap. 15.9. The enemy said, I will pursue, I will overtake them, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them. 2. Therefore it is more agreeable to the text, that while on the one side the sea returned upon the Egyptians, in the mean time the Israelites went on safe between the two walls of the water, as this verse showeth, and this doth more set forth the power of God, that defended his people and destroyed his enemies, they being in the same place and danger: jun. Piscat. And this very well may be a type of the last judgement, as Ferus collecteth: Sicut hic in mari alii pereunt ali● evadunt, sic in judici● unus assum●tur alius relinquetur●● A● here in the sea some perish, some escape; so in the last judgement one shall be received, another refused. QUEST. XXV. Why the Egyptians dead bodies were cast up upon the shore. Vers. 30. ANd the Israelites saw the Egyptians dead etc. This also did further show the great power of God, that caused the sea to cast up the dead bodies of the Egyptians, which thing is not usual for them which are drowned in the sea presently to be cast up: Simler. 2. Beside, it made much for the comfort of the people of God, when they saw their enemy's destruction with their own eyes, as it is in the Psalm, When the wicked men shall perish thou shalt see, Psal. 37.30. Ferus. 3 This object also being in their eye, they were thereby more effectually stirred up to give thanks unto God, which they presently performed, as it followeth in the next chapter. 4. They did not only see their enemies dead, but they also spoiled them: Pelican, Simler. and, as josephus writeth, Moses distributed their armour and weapons among the Israelites. QVEST. XXVI. Of the red Sea whence it is so called. NOw because often mention is made in this story of the subversion and overthrow of the Egyptians in the red sea, it shall not be amiss briefly to show the reason of that name, whereof there are diverse opinions which may be all sorted into three heads. 1. Some think that it is so called of the red colour of the water, which some hold to be but in show, others that the waters have that colour indeed: they that hold the water not to be red, but to seem so to be, some ascribe it to the reflection of the Sun beams, that shine very hot and red: others to the red mountains adjoining, that cast that colour upon that sea: Strabo lib. 16. Plin. lib. 6. cap. 23. Some to the redness of the sand, where Pliny saith the Coral also groweth. They which hold the water to be indeed of red colour, do either ascribe it to the nature of the water: Plin. or to the rain that runneth down from the red mountains, and so coloureth the water: Vraxius ex Masio in joshu. and Strabo out of Ctesius ●uidius reporteth, that there is there a certain fountain which sendeth red water into that sea, and Varro also writeth of a certain fountain by the sea side, whereof the sheep drinking, of white become red and tawny. 2. Others think that the sea is not red at all neither to the eye nor otherwise, but it was called in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mare Erythreum, which signifieth in the Greek, red, of Erythra, the son of Perseus, whose sepulchre is to be seen in an Island upon the sea called Tirina: Strab. lib. 16. for Philostratus saith, that the sea itself is of a blue and azure colour: lib. 3. de vita Apollin. 3. A third opinion there is, that this sea in Hebrew is not called the red sea, but the sea Suph, which signifieth not either red, or a reed, as Hierom. Epist. ad Fabio●am, but a reed only or bulrush, such as grow in great abundance on the sea shore: as Aben Ezra and Rabb. Solomon. Pliny also writeth, and so doth Strabo, that within the sea toward the banks there grew great plenty of trees, like unto Laurel and Olive trees, which is so much the more strange, because none grow there upon the land. 4. Now to put somewhat of all these opinions together: 1. It is out of question, that in Hebrew this sea is not so called of the redness, but of the reed there growing: as the rivers in Egypt, and specially Nilus, were full of flags and reed, as is evident Exod. 2.3. 2. It is also clear, that the sea in the Greek tongue was so called Erythra, after the name of Erythra the son of Perseus, as is before showed: which word signifying red, by translators it was turned from a name proper, to an appellative. 3. Yet notwithstanding use having so prevailed, that almost by all writers, it is called by the name of the red Sea, insomuch that the Chalde Paraphrast retaineth that name: it is like that the colour of the sea might give occasion also to that name: not appearing so to be by the reflection of the Sun, for so other waters seem red when the Sun shineth red upon them in the morning, as we read 2. King. 3.22. that the waters by this means appeared to the Moabites red as blood. But that the reed and trees growing by and in the water do in some part give such colour to the water; yet the proper name thereof is the Sea Suph, or reedy Sea, of the abundance of reed, or some such like there growing. Ex Perer. QUEST. XXVII. Of the fabulous reports of heathen writers, concerning the causes of the going out of the Hebrews. IN the last place, as Pererius hath collected them, shall be added the fabulous reports of the Heathen writers concerning the departure of the Hebrews out of Egypt. 1. Manethon an Egyptian writer, as josephus reporteth him, lib. contra Appian. devised this fable, that after long war between the Egyptians and Hebrews, whom he calleth pastors, shepherds, who had reigned a while in Egypt, at the length when Themasis the King of Egypt, had besieged them with 80. thousand armed men, being compassed in with a strong wall, which they had made, and being out of hope to overcome them, compounded with them to get them gone of Egypt, whither they would. In this fabulous tale of Manethon many lies are heaped up together: 1. The Hebrews never reigned in Egypt, but joseph under the King a long time governed that people even 80 years to their great good. 2. Neither ever did the Hebrews take arms in Egypt against the King, but endured their miserable servitude with great patience. 3. Neither did they make a wall for their own defence, but they made indeed certain places of munition for Pharaoh. 4. Nor yet did the Hebrews go away upon any such composition and agreement but Pharaoh was forced by plagues, and by the strong hand of God to let them go. 2. Lysimachus as josephus also in the same place testifieth, did thus fable of the Hebrews, that they being a people infected with the leprosy, and the contagion being so generally dispersed, that by reason of the diseased people the land lay waste, the King Boccharis consulted with their gods, who advised them to expel the Hebrews, and to drown all those that were infected among them. The Hebrews hereupon secretly in the night kindled fires and lights, and went away under the leading of one Moses, and agreed among them to spare none, yea to deface the Temples of the gods, till they came to some places inhabited, and at length they came to that country which is called Judea, and there built the City Jerusalem. Concerning also this tale that the Hebrews were expelled because of the leprosy, justinus and Cornelius Tacitus do concur with▪ Lysimachus. justinus adding further, that the Egyptians pursuing the Hebrews were driven home by tempest, and Tacitus, that Moses bid them to look neither for the gods help no● man's, but to trust to him. Contra. That this fable is worthy of no more credit than the other it may diversely appear: 1. These fabulous Chroniclers do not agree together: one saith they were expelled for their leprosy; another because they warred with the Egyptians: one saith that Themasis was then King; the other, that Bocchar is then reigned in Egypt. 2. Beside, how is it like that the Hebrews should be a leprous people, seeing Moses made such strait laws against such as were lepers, shutting them out of the congregation, as josephus well reasoneth. 3. The Hebrews at their departure used no artificial or natural lights, but lead by the fiery cloud the light of heaven. 4. And untrue it is that they agreed among themselves to put to the sword the people that inhabited Jordan before them: they were commanded of God so to do, who is the Lord of the whole earth, and may give it to whom it pleaseth him. 5. They destroyed indeed the idolatrous Temples, because they were a dishonour to God: and for their abominable Idolatry were those nations worthily cut off. 6. Untrue also it is that the Egyptians were driven home with tempests: for they were utterly overthrown by tempest in the sea, not one of them returned. 7. Untrue also it is, that Moses bid them trust wholly in him: he did indeed exhort them, neither to trust in the vain gods of the Heathen, nor in man: but he bid them wholly to rely upon God, and to wait for the salvation of the Lord, chap. 14.13. QUEST. XXVIII. Of the comparison between the red sea and baptism. NOw to conclude, this passing of the Hebrews through the sea, is by the Apostle made a type and figure of Baptism: They were all baptised unto Moses in the cloud and in the sea, 1. Cor. 10.2. Which resemblance consisteth of diverse part: 1. As in Baptism there is a dying unto sin, & a rising to newness of life, so the Israelites were as it were buried in the sea, and afterward were restored to the land. Simler. 2. As Pharaoh was overthrown in the sea, and the Israelites delivered from their servitude; so in Baptism, we renounce the devil and the service of sin: Thestatus. ●. As the cloud did shelter them from the heat of the Sun, so Christ's blood doth defend us from the wrath of God: Simler. 4. As the Israelites after they had passed the red sea did eat of Manna, and drank of the water of the Rock; so they which are baptised into the name of Christ, are made partakers of the heavenly mysteries: Theodoret. 5. Like as all the Israelites were baptised in the sea, yet many of them because of their unbelief did not enter into the land of Canaan; so many that have been baptised into the name of Christ, afterward falling away either in faith or life, do not enter into the kingdom of heaven: Osiander. 6. As in the morning watch the Egyptians were destroyed: so Christ rising in the morning made a perfect conquest of the devil: Pelican. 7. As the Israelites were all baptised in one sea, so, as S. Paul saith, there is one faith, one baptism, Ephes. 4. Ferus. 8. As the Egyptians being cast up dead were a spoil to the Hebrews; so Christ hath lead captivity captive, and given gifts unto his Church, Ephes. 4 4.9. As the Egyptians being dead could do no more hurt to the Israelites; so our sins being remitted, and as it were buried in the death of Christ, shall no more rise to our condemnation: Simler. 10. As Moses lift up his rod and the waters were divided; so Christ saith, All power is given unto me, which is signified by the rod; and then he giveth this commission to his Apostles. Go and baptise etc. Matth. 28. Ferus. QUEST. XXIX. How the people are said to believe Moses, or in Moses. Vers. 31. THey believed the Lord and his servant Moses. In the Hebrew the phrase is, they believed in the Lord, and in Moses: for beth the preposition here used signifieth (in) Now whereas this distinction is received in schools, Credere Deo, credere Deum, credere in Deum: To believe God that he is true, to believe God to be, and to believe in God, that is, to repose our trust and confidence in him, as we say in our belief, I believe in God: hereupon ariseth this question, how the people are said to believe in Moses, that is, to have any confidence in him. Therefore howsoever this distinction hath prevailed in schools, and it may well be retained, yet it is not grounded, in respect of the phrase, upon the Scripture, which taketh these two, credere. Deo, & credere in Deum; to believe God, and to believe in God, for all one: so that the letter (beth) is taken here in the same sense with (lamed): and the Chalde, Septuagint, and Latin do in this place translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crediderunt Deo & Mosi; they believed God and Moses. So also 2. Chron. 20.20. Believe his Prophets, and ye shall prosper: the same phrase is used with (beth). Likewise in the new Testament to believe in the name of Christ, is sometime taken not for confidence, but to give credit or believe him to be true, and so betokeneth a temporary faith, as it is said, that many believed in the name of Christ at Jerusalem, when they saw his miracles, yet Jesus would not commit himself unto them, joh. 2.24. And credere Christo, to believe: Christ, is other where taken for true faith, joh. 5.46. Had ye believed Moses ye would have beleeeed me: likewise, credere Christum, to believe that Jesus is the Christ, is taken for true faith, that bringeth us to everlasting life, joh. 20.31. Here than they are said to believe Moses, that is, to acknowledge him to be a true Prophet and the faithful servant of God. Simlerus. 4. Places of doctrine. 1. Doct. Of the difference between filial and servile fear. Vers. 5. ANd the heart of Phar●●● and his servants was turned against the people. Here we see a difference between a servile and filial and true fear: Impi●rum tim●r servilis non durat diuti●● quam sensus plagarum: The servile fear of the wicked lasteth no longer than the sense and feeling of the plagues, as appeareth here in Pharaoh, whose heart was hardened again so soon as the plagues were ended: Filialis autem tim●r & fides in med●● ni●●is exercetur: but a filial fear and faith is exercised in the 〈◊〉 of afflictions. Pelican. 2. Doct. Prayer may be made without the voice. Vers. 15. Why criest thou unto me? Moses here uttered no voice, but sighed unto God and cried in his heart, Egit vocis silentio ut corde clamaret: He in the silence of his voice so wrought that he cried in his heart, as Augustine saith, quast. 52. in Exod. So that the lifting up of the voice is not the most necessary part of prayer, but the sorrow and contrition of the heart; and therefore the Lord saith by his Prophet, Before they call I will answer, Isai. 65.24. Before they call with their voice I will make answer to the secret requests and inward groans of their heart. Piscator. 3. Doct. Christ not all one to the believers and unbelievers. Vers. 20. IT was both a cloud and darkness. A lightsome cloud it was to the Israelites, but to the Egyptians a grievous darkness: so our Saviour represented in this cloud, is to some the savour of life unto life, in the preaching of the Gospel, to other the savour of death unto death, 2. Cor. 2.16. to the Grecians foolishness, a stumbling-block to the Jews, but to the faithful the power of God and the wisdom of God, 1. Cor. 1.23.24. Simler. 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day. The Lord had delivered them before, but now their deliverance is accomplished and perfected: So our Saviour by his death and passion redeemed us, as the Israelites were redeemed, when they did eat the passover in Egypt, and sprinkled of the blood upon the doore-posts: But Christ by his resurrection did make perfect the work of our redemption, and the triumph over hell and damnation: so that as the Psalm saith, With him is plenteous redemption Psalm. 130. Ferus. 5. Places of confutation. 1. Conf. Against the Porphyrian Atheists. Vers. 22. THe waters were a wall unto them on the right hand, and on the l●ft. This doth evidently convince the Atheists, and Porphyrians, who objected that Moses being a skilful man in natural observations, did observe the tide of the sea, and at a low and ebbing water went over with his people. For 1. If Moses had this skill, it is like that the Egyptians, specially Pharaoh and the wisest of them should not have been ignorant of it, who notwithstanding their skill were drowned in the waters. 2. When the sea ebbeth the water only leaveth the shore, the channel of the sea is never dry. Simler. 3. And the sea swelleth rather than ebbeth and falleth at the full of the moon, as it was now. 4. But this doth evidently bewray their malicious ignorance, that the waters stood up as a wall on each hand, which the sea useth not to do at an ebbing water: jun. in Analys. See more hereof quest. 18. before. 2. Conf. That Christ was the substance both of the old and new Sacraments. Vers. 22. THe children of Israel went thorough the midst of the sea. Saint Paul hereupon doth infer, that they were all baptised unto Moses, in the cloud and in the sea. 1. Cor. 10.2. This their going then thorough the sea, was not only a figure of baptism, and a bare signification of that which our Sacraments exhibit, as the Rhemists do note, 1 Cor. 10. Sect. 2. But the same truth and substance, even Christ Jesus was exhibited in their Sacraments as is in ours, only the difference is in the manner, because we see Christ more clearly than they did, whom they saw only as it were in a cloud, for the Apostle saith, they did eat the same spiritual meat not among themselves, as the Rhemists cavil, but with us, as Augustine well expoundeth, Lib. de penitent. cap. 2. And the Apostle himself saith that the rock was Christ: Christ then was the same spiritual drink both to them and us. 3. Conf. No belief nor confidence to be placed in men. Vers. 31. THey believed the Lord and his servant Moses. The Rhemists urging here the Hebrew phrase, which is, they believed in the Lord and in Moses, would infer that we may believe and trust in men, and so in the Church: and the like place they object, 2. Chron. 20.20. Believe in his Prophets and ye shall prosper: Rom. 10. Contra. 1. The Latin translator in both places readeth, Crediderunt Mosi, credit Prophetis, They believed Moses, and believe his Prophets: so that they do here refuse the Latin text, which they only hold to be authentical. 2. It is showed before, quest. 30. that these phrases to believe in God, and to believe God are indifferently taken both in the old and new Testament: and whereas Moses saith of Abraham, heemin baih●vah▪ He believed in God, the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He believed God. Rom. 42.3. Therefore Piscator's note is not true, that the word heemin with beth, signifieth to trust or put confidence in, but with lamed it signifieth to believe, and so he saith they are said to put their confidence in God principally, but in Moses secondarily, as the faithful servant of God. Piscator noted of some oversight. Contra. 1. What differeth now this opinion from the doctrine of the Romanists, who do not teach us principally or originally to trust in Saints, but as our mediator, having dependence of God. 2. How can this assertion stand with the Scripture, jerem 17.5. Cursed be the man that trusteth in man. 3. Whereas he produceth certain places, where in Scripture they are said to put confidence in man, as 2. Cor. 23. This confidence have I in you all, that my joy is the joy of you all, and chap. 7.16. I rejoice, that I ●ay put my confidence in you in all things: the Apostle in these places by confidence, understandeth only a firm persuasion that he had of them, that they would not deceive his hope and expectation, using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that betokeneth a confidence in one, with a dependence upon him for help and succour. 6. Moral observations. 1. Observ. God knoweth the perils and dangers of his servants, & how to Deliver them. Vers. 4. I Will get me honour upon Pharaoh and all his host. The Lord brought his people into that straight of purpose, to get himself honour in delivering them out of their distress, and in judging their enemies: whereupon it is evident, that the dangers which the servants of God fall into, come not by chance, but are brought upon them by God's providence, who knoweth also how to deliver them out of the same, as it is in the Psalm: Call upon me in the day of trouble, and I will deliver thee▪ and thou shalt glorify me, Psalm. 50.11. Simler. 2. Observ. Not to faint in our journey to the heavenly Canaan. Vers. 12. IT had been better for us to serve the Egyptians, than to die in the wilderness. Like unto these Israelites, that preferred their servile life in Egypt, before their perilous travel unto Canaan through the wilderness, are they, which will undertake no pains, nor undergo any labour for the kingdom of God, but are ready when affliction cometh to fall away, and wish they had never entered into the profession of faith, which they find so difficult and unpleasant. Sed melius est in itinere mori, quam cum Egyptijs interire: But it is better to die in the midst of the journey, than to perish with the Egyptians. Ferus. As Moses did rather choose to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, Hebr. 11.25. 3. Observ. Action to be joined with invocation. Vers. 15. WHy criest thou unto me? speak unto the children of Israel that they go forward. As prayer is necessary and faithful invocation, so also from prayer we must go forward unto action: we must so depend upon God by prayer for his protection, as that we must also carefully use the means, which God hath appointed for our preservation: Ostenditur non opus esse ut deinceps elamet, sed in agre quod in mandatis acceperit: Hereby is showed, that he need no longer cry, but to do that which he is comm●nded. Simler. Cornelius after he had prayed, goeth forward, he sendeth for Peter to be further instructed, as he was commanded, Act. 10. 4. Observ. Faith the victory of the world. Vers. 14. LIft up thy rod, etc. and divide the sea. This rod signifieth faith whereby the sea is divided unto us, we overcome all tribulation, as the Apostle saith, this is the victory that overcommeth the world, even your faith, 1. joh. 5.4. Ferus. Of the power and efficacy of faith against all dangers, the Apostle thus speaketh, Hebr. 11.31. Which through faith subdued kingdoms, wrought righteousness▪ stopped the mouth of Lions, quenched the violence of fire, escaped the edge of the sword, of weak became strong. etc. 5. Observ. Obedience to God and his Ministers cannot be severed. Vers. 31. THey believed God and his servant Moses. Moses was God's Minister, and they could not show their obedience unto God, but they must also receive and acknowledge the Minister of God, Moses: Hoc ergo principium teneamus, non alios obedire Deo, nisi qui Prophetas ab ●o missos recipiunt, quia nefas est separare quae ille conjunxit: Let us hold this principle, that no other obey God, than do receive the Prophets sent of him, because it is a wicked thing to separate what he hath joined together. As our Saviour saith, He that heareth you heareth me: Calvin. Moses therefore is here joined with God, to teach us that the Ministers of God speaking in his name, are no otherwise to be heard, than if the Lord himself should speak unto us: as the law of Moses is of no less authority than the decalogue itself, which the Lord pronounced; and the Epistles of the Apostles, than the Gospels which contain the doings and sayings of our Saviour, Simler. CHAP. XV. 1. The Argument and method. THis Chapter containeth, first the solemn thanksgiving of the Israelites for their deliverance, to vers. 22. Secondly the history of certain journeys of the Israelites, to vers. 27. The thanksgiving is performed, first by Moses and his company, to vers. 20. Then by Miriam with the women, vers. 20.21. In Moses song there is first the argument and sum of the song propounded, why they will praise the Lord, because they had overthrown their enemies, the horse and the rider in the sea, vers. 1. 2. The narration or exposition, consisting of benefits past and to come. The benefit already past is their deliverance, and the destruction of their enemies, to vers. 13. where the effects with the causes are set forth, which are three: First, who were drowned in the sea, where the cause is set before, the power of God, vers. 23. The effect followeth, Pharaohs host and chariots, and his captains were drowned in the sea, vers. 4. Secondly by what means, the cause is first expressed, the power of God, vers. 6. Then the effect, they were destroyed by the winds, called the blast of his nostrils, and the raging waters, vers. 7.8. Thirdly, when, and upon what occasion they were destroyed, evenwhen they were in the height of their pride, vers. 9 The enemy said, I will pursue, than the cause thereof, the power of God, set forth comparatively, vers. 11. The benefits to come. 1. Their preservation still, vers. 13. 2. The fear of the enemies, both whom this fear shall take, the people of Palestina, Edom and Canaan, vers. 14.15. and the cause of this fear is showed, Because of the greatness of their army, vers. 16. and the fruits and effects of this fear, Till the people pass by, vers. 16. 3. The bringing of them in, and planting them in the land of Canaan, vers. 17. 4. Their continual protection for ever, vers. 18. 3. The conclusion of this song, containing a rehearsal of the destruction of the Egyptians, and the deliverance of the Lords people, vers. 18. In the thanksgiving of Miriam: three things are declared. 1 Who they were, Miriam with the women and matrons of Israel, vers. 20. 2. With timbrels and dances. 3. The matter and argument of their song, answerable unto Moses song, vers. 20.21. In the second part of this Chapter, there are described the journeys of the Israelites, which were of two sorts, either hard & unpleasant journeys, in difficult and dangerous places, or comfortable and pleasant. Of the first sort were their two journeys, one in the wilderness of Shur for three days, where they found no water at all: the second journey was to come to Marah, where is described: first the distress wherein they were, the waters were bitter, with the event, the naming of the place upon that accident, and the effect, the mourning of the people▪ then is showed how they were delivered from this distress, where, 1. The causes are expressed, the principal, God at the prayer of Moses; the instrumental or ministerial, a tree which the Lord showed. 2. The effect, the waters became sweet. 3. The event, that by this occasion, the Lord maketh a promise and covenant with them: consisting of the condition, their obedience, the promise of the benefit, their health and safety from all the plagues of Egypt, the foundation thereof, the providence and protection of God: I am the Lord that healeth thee, vers. 26. Their journey of the second sort, was in Elim, wherein were twelve fountains of water, and seventy palm trees: both delectable for their pleasure, and profitable for their present use and necessity, vers. 27. 2. The diverse readings. Vers. 2. The Lord is my song. I.U.C. praise. B.G.A.P.I. the first rather▪ Zi●arah cometh of Zamar to sing. I.U. I.G.C.A.P. Vers. 2. And I will build him a tabernacle. I.G.C.A.P. rather than, I will praise him. B.L.S.U. navah signifieth to dwell, as Habak. 2.5. he shall not dwell or continue: and in hiphil to cause to dwell. Vers. 4. In the reedy sea. I.U. the sea suph. A.P. rather than the red sea. I.U. B.G. cum cater. suph signifieth a reed or bulrush. Vers. 6. Thy right hand is glorious to me in power. I better than, thy right hand is glorious in power. I. B.G. cum cater. the word is nedari with an affix pronoun. Vers. 6. Thy right hand hath bruised them. A.B. cum caeter. better than, A.P.B.G. with thy right hand thou hast bruised them. I. for a preposition should be supplied here, which is wanting in the Hebrew: and the word jeminca is used before in the beginning of the verse, in the nominative case. Vers. 9 Mine hand shall take them for an inheritance. I. shall rule over them. S. better than, I. shall destroy them. A.P.U.C.L. cum cater. the word torish of jarash to inherit, signifieth properly to cause to inherit: sometime it signifieth to expel, but that sense is not fit here: and beside it was their intendment to bring them again into their subjection and service: cap. 14.5. Vers. 11. Who is like unto thee among the mighty? I.L. rather than, among the gods. A.P.U.B.G.C. for beside that, ●elim is so taken for the strong and mighty, 2. King. 24.15. this sense is more general, I.L. and exalteth God above all that are called mighty, Angels or men. Vers. 17. Plant them in the mountain of thine inheritance. B.G.C.A.P. cum cater. of thy possession▪ B.G. I. but nachalah rather signify than inheritance, as the Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 19 Pharaohs horses went with his chariots. I.C.P.G. not Pharaohs horsemen. I.C.P.G. L. V. for that is expressed afterward: nor Pharaohs h●rse. S. or Pharaoh on horseback went. B. for though it be sus. in the singular in the original, yet it is taken for the plural▪ as cap. 14.23. it includeth a signification also of Pharaohs personal going into the sea. Vers. 20. With timbrels and dances B. G. C. cum cater. rather than timbrels and flutes. I. the word mecholoth is taken for dancers, jud. 21.20. and so wa● the use for the women to come forth with dances, to meet those that returned with victory, as jud. 11.34. 1. Sam. 18.5. and here, as Miriam is said to take a timbrel only, so it is like the other women did, neither had it been so fit for them to play upon flutes, because of their singing and answering Moses. Vers. 22. And they went forth toward the desert of Shur▪ or that they might go forth to the wilderness of Shur. I. better, than they went out into the desert of Shur. I. B.G. cum cater. for they did not immediately enter into the desert of Shur, after they left the red sea, but they traveled first three days thorough the wilderness of Ethan, Num. 33.8. jun. Vers. 23. He, or, every one, called the name of the place Mara● I.U.A.P.C. not, the name of the place was called. B.G.S.L. for the word ●ara is in the 〈◊〉. I.U.A.P. 3. The explanation of doubtful questions. QVEST. I. Of the antiquity and excellency of Moses song. Vers. 1. THen sang Moses. 1. This song of Moses, as it is the first that we read of in Scripture, so it is the most ancient song that is extant in the world, for the songs of Linus Musaeus, Orpheus, are found to be 300. years after this song of Moses. 2. josephus saith that Moses composed this song in hexameter verse: and lest any should think this strange, Hierome in his preface to the book of job, witnesseth that all that book from those words in the beginning of the third chapter, Let the day perish wherein I was borne, unto those words cap. 42. therefore I abhor myself, and repent in dust and ashes, i● written in hexameter verse, for the most part consisting of Dactilus and Spondaeus, the two usual feet of an hexameter verse. Perer. 3. But whereas josephus in the same place saith, that the Israelites did pass all that night in mirth, and rejoicing for their deliverance, that seemeth not to be so: for it was morning before the Egeptians were drowned, cap. 14.24. The Lord looked toward the Egyptians in the morning watch: and the Israelites saw their dead bodies upon the sea bank, which they could not so well discern by night: therefore this rejoicing was solemnised the next day, not the same night. QUEST. II. In what order Moses, the children of Israel, and Miriam sang this song. COncerning the order and manner how this song was sung. 1. Some are of opinion, that Moses sang it alone, and that he taught the people afterward this song, who did often sing it, as they had occasion: Thostatus and josephus thinketh that the people first rejoiced and gave thanks unto God, and that afterward Moses framed this song in hexameter verse: but the text favoureth not this opinion, which saith, that then, even at that time Moses and the children of Israel sang; wherefore I subscribe rather unto Philo, who saith, that Moses began first every verse, and then the people followed: & this is agreeable to the text, where Moses boginneth in his own person saying, I will sing unto the Lord: and seeing that Moses and the children of Israel sang this song, who were not all Prophets to indite a prophetical song, neither in so short a time could they have learned this song before, it is like that the one followed the other, and that Moses●egan ●egan, and then the people repeated either the whole verse or the ground of the song only, which was this, Sing unto the Lord, for he hath triumphed gloriously the horse and his Rider hath he overthrown in the sea; which verse is after repeated by Miriam and her company: for so was it the use in solemn songs, to have one verse repeated, as Psalm 136. that clause, For his mercy endureth for ever, is often repeated. Now in what order of consort and consent Miriam sang and answered the men, is not agreed upon. 1. Some think that Miriam with the women answered the men, and sang the ground of the song by turns: Oleaster, jun. and Philo sometime is of the same opinion, that there was a mixed harmony of the great and base voices of the men, and of the sharp tunes of the women. 2. But I think rather that there were two companies of fingers, of the men apart, and of the women apart, and that as Moses began, and the people followed, so did Miriam sing, and the women answered her. Sic Pelican. Simler. Calvin. And this may seem more probable. 1. Because it was the use for the women only by themselves, not mingled with men to celebrate such solemnities, as appeareth jud. 11. when jepthahs' daughter met him, and 1. Sam. 18.5. when the daughters of Israel came out against Saul and David. 2. Beside their instruments and gesture of dancing showeth so much, that they were by themselves. 3. Neither is it to be thought, that they sang only the ground of the song, which for brevity's sake only is expressed, but the whole song. Simler. Calvin. Ferus. And so much seemeth to be insinuated in the Psalm 68.11. The Lord gave matter to the women to tell of the great army: They therefore did set forth in their song the whole manner of their deliverance, and the overthrow of their enemies, as Moses had done before: this place of the Psalm Genebrard doth fitly apply unto this song of deliverance, made by this company of women; whose opinion also is that there were two companies, one of the men, the other of women, singing by themselves; Viri in uno choro cum Mose, & foeminae in alter● cum Maria celebrabant victoriam de Pharaone partam: The men in one company with Moses, and the women in another with Marie or Miriam, did celebrate the victory of Pharaoh obtained. 4. And whereas Miriam is said to answer the men, that may be referred rather to the correspondency of the like act of singing performed by the women, and to the identity and agreement of the song, than restrained to their answering them by turns: as Simlerus giveth his opinion, that while Moses sang this verse with the men, Marry his sister, appointeth a peculiar choir of women: Et idem carmen pracin●us illis succinentibus priori virorum choro respondet: And singing before them the same song, doth answer to the former choir of men. QUEST. III. The end of the song of Moses. THe end of this song of Moses was, 1. To testify their thankfulness unto God for this great deliverance, and that by this example others afterward should be stirred up, to give like thanks unto God, as the daughters of Israel did at the return of Saul and David, from the overthrow of Goliath and the Philistines, 1. Sam. 18. and as jehosaphat and the people blessed God in the same place, where they had obtained the victory, 2. Chron. 20. Simler. 2. This celebration of public thanks, doth make also very much for the truth of the history, for as Calvin saith, Quibus mentiti ess●nt, cum aliis alii testes essent? To whom should they have lied, seeing they were one witness to another? neither did this song come abroad to other nations. 3. This song was a notable type and resemblance of the spiritual joy of the Church, for their deliverance by Christ: as in the Revelation, the Saints that had gotten victory over the beast, are said, To sing the song of Moses the servant of God, and the song of the Lamb, saying, great and marvellous are thy works, Lord God Almighty, just and true are thy ways, th●● King of Saints: cap. 15.3. QUEST. IU. Why the scripture speaketh so much against horse used in battle. Vers. 1. THe horse and his rider hath he overthrown in the sea. 1. The singular is put for the plural, which is usual in the Scripture, and in this place with a special relation to Pharaoh himself in person, overthrown with his horse. 2. We shall find in Scripture, that the pride and trust in horses in battle is much discommended, as Psal. 20. Some put their trust in chariots, some in horse, but we will remember the name of the Lord our God. Psal. 33.17. An horse is but a vain help. Psal. 76.6. At thy rebuke O God of jacob, both the chariots and horse are cast asleep, Psal 147.10. He hath no pleasure in the strength of an horse: and among other sins of the people, this is numbered for one, Their land was full of horses, and their chariots were infinite: Esay 2.7. 3. The reason why horses are so much discommended, Origen would have to be this: the Law commandeth nothing concerning horses, as it speaketh of asses, because horses are ordained more for men's destruction, but asses serve for labour, and carrying of burdens, and other necessary uses: and he addeth further, Lascivi motus, & superbae cervicis animal equ●s: An horse is a lascivious and proud beast, and therefore the Scripture compareth such unto horse, Orig. hom. 15, in jos. Hierome giveth this reason▪ Quia contra Dei imperium possid●tur: Because it was against the commandment of God, to possess and multiply horses, Deut. 17. Hieron. in 2. cap. Isaia. Another yieldeth this reason: Habet & Dominus noster equos, habet & diabolus suos, etc. The Lord hath his horse, and so hath the devil: but when the Prohpet desired that the e●es of the young man might be opened, he saw chariots and horse, but no riders: Quia currus & equi Angeli, & eorum a●censor Deus, Because the Angels are the Lords chariots and horse, and the Lord himself is their rider: and on the other side, the Devil is the rider of his horse, Hieron. in Psal. 77. Rupertus would have this the cause: Hic mundus per equum, Diabolus per ascensorem significetur, Because the world is understood by the horse, the Devil by his rider. Philo goeth further from the mark: Equi sunt furor & concupiscentia, insessor & a●riga intellectus; The horse are rage and concupiscence, the rider is the understanding: and so he understandeth that prohibition allegorically, Deut 17. That the King should not multiply horses, of the passions and affections of the mind: Philo libr. de agricultur. Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse, is not as though it condemned the necessary use of them, and the defence and service by them in war: for Solomon had 40. thousand stalls of horses for his chariots, & 12. thousand horsemen, 1. King. 4.26. and therein sinned not. But two reasons may be rendered thereof, the one political, which concerned only that people, lest they might by this occasion go into Egypt to multiply horses, Deut. 17.16. which being a plain country abounded with horse: the other reason was moral, because they did put their trust and confidence in horse. Both these causes the Prophet joineth together, Isay 31. 1. W● unto them that go down into Egypt, and stay upon horses: And for this cause, as Origen well noteth, Filii Israel nunquam equis usi fuisse referuntur, The children of Israel in all their battles against Canaan, are never said to have used any horses: Basil also toucheth the cause, Quia jubebat Deus, ut toti penderent à suo praesidio, etc. God commanded them wholly to depend upon his help: Basil upon that place, 2. Esay. So then as simply to number the people, was not displeasing unto God: for Moses numbered them, but with an intent to rejoice and put confidence in their numbers, as David did; so simply, it was not unlawful for them to have horse, but to place their trust and confidence in them. QUEST. V. How the Lord is said to be the strength and song of his Church. Vers. 2. THe Lord is my strength and song, and he is become my salvation, 1. These words are repeated both by the Prophet David, Psal. 118.14. and by the Prophet Isay cap. 12.2. whereby appeareth the excellency of this song, and that the praise of God is a most principal part of God's service: Simler. 2. God is said to be the strength of his servants, being not only mighty and omnipotent in himself, but giving them also might and strength: for as jehosaphat said, There is no strength in us in respect of this great multitude. 2. Chron. 20.12. So for the most part the people of God are weakest in outward means, and in their extreme distress, that God may have the more glory in assisting, and strengthening them. 3. He is said to be their song, that is, both the matter of their song, to whom they do return the honour and praise of all their victories, as also, he is the song of his Church, in whom they only rejoice and make their boast, as Saint Paul only rejoiced and gloried in Christ. Simler. QUEST. VI Whether God appeared in any visible shape to the Israelites at the red sea. Vers. 2. THis is my God. 1. The Hebrews opinion, that God appeared to them in a visible form, as like a man of war upon the red sea, whom they pointed at with the finger, and said, This is my God, hath no ground, nor warrant at all. First, the Lord knowing how prone the people were to Idolatry, would not show himself publicly in any visible shape lest they should have imagined God to be so, as Moses saith unto them▪ Take heed to yourselves▪ for ye saw no image in the day▪ 〈◊〉 the Lord spoke unto you in Horeb, out of the midst of the 〈◊〉▪ Deut. 4.15. And for the 〈…〉▪ the Lord would not show himself in any visible 〈◊〉 unto Israel, though privately▪ 〈◊〉 was seen of josuah, like a man of war, jos. 5. But in 〈◊〉 manner the Lord showed himself, is expressed before, cap. 14.24. The Lord looked unto the ●oast of the Egyptians, sending thunder, rain and lightning, with storm and tempest upon them. Perer. 3. They therefore by the visible and sensible effect, which they saw before their eyes, do demonstrate God as verily present. Lyran. 2. They therefore in saying, This is my God, make a difference between the true God and the false, such as the Egyptian 〈◊〉 were▪ as if they should have said▪ Hic est 〈…〉 non 〈…〉 erant quos in Egypt● coleba●●●●punc; This is the true God▪ 〈◊〉 falsely 〈…〉 whom we worshipped 〈◊〉 Egypt. Basil. And again they acknowledge him, Non novum a●t recentem Deum, Not a new start up god, but their father's God, whom Abraham worshipped; and hereby, as before, they distinguished the true God from the heathens Idols: so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus; By this word the faith of Abraham is discerned from all the superstitions of the Gentiles: Calvin. And these words, This is my God, have a special reference unto Christ their peculiar God, whom their Father Abraham worshipped, as our Saviour saith, Your Father Abraham rejoiced to see my day, he saw it, and was glad, joh. 8.56. Rupert. And Christ specially is said to be the strength of his members: for the strength of the head is the strength of the members. Ferus. QUEST. VII. In what sense Moses saith he would build the Lord a tabernacle. I Will build him a tabernacle. 1. Some read, I will glorify him. Latin and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Calvin and Piscator; but the usual signification of the word navah, which signifieth to dwell, doth not favour that reading. 2. Some read, Habita●o eum, I will inhabit him, Cajetan. But the word being in hiphil, includeth beside an active power, as, I will cause to inhabit. 3. Wherefore the best reading is, I will build him a sanctuary, or seemly tabernacle, as the Chalde Paraphrast, and Vatab. jun. Mont●● Pagnin. So that here Moses by the spirit of Prophecy, foreshowed that the Lord would have a peculiar tabernacle made for himself, as the Idols of the Gentiles had their temples. Simler. QUEST. VIII. How the Lord is said to be high. I Will exalt him, or set him high. That is, exalt his praise, and acknowledge the Lord to be the only high God: four ways in Scripture is the Lord said to be high: 1. In respect of his incomprehensible nature, which none can behold as it is, or attain to the knowledge of it: Who only hath immortality and dwelleth in the light, that none can attain unto, whom never man saw, neither can see, unto whom be honour and power everlasting. 1. Tim. 6.16. 2. In respect of his deep and unsearchable wisdom, as the Apostle also saith, O the deepness of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out, Rom. 11.33. 3. The Lord is said to be most high, in respect of his high dominion, far above all Kings, and Princes, as Nabuchadnezzar confesseth the Lord to be most high, Dan. 4.31. though he were the most high Prince then in the earth, yet he confesseth God to be higher than he. 4. The Lord is very high in his habitation, he dwelleth in the heavens, God is in the heavens, and thou art in the earth, Eccle. 5.1. who although he is in every place, yet heaven is said to be his seat, in respect of the more glorious signs, which he hath there placed of his presence. Let us also with the Hebrews thus acknowledge the Lord to be high, and exalt his praise. QUEST. IX. In what sense the Lord is said to be a man of war. Vers. 3. IEhovah is a man of war. That is, an excellent warrior. 1. God is said to be a warrior in these respects. 1. Because he giveth victory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he breaketh battles and subdueth war, as the Septugaint, Victor bellorum: an overcommer of battles, as the Chalde Paraphrast. 2. Because he is exercised in war, and fighteth the battles of his people, giving them good success: as Ezechiah thus encouraged his people against Senacherib; With him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles, 2. Chron. 33.7. Simler. 3. He is a man of war in respect of his prudency and policy: as a wise Captain will watch his best opportunity, and then he will set upon his enemy; so the Lord a great while suffered the Egyptians to go on, but when he saw his time, he came upon them, and overthrew them all at once▪ Ferus. 4. A wise warrior will make best choice with what weapon and force he will encounter his enemy: so Christ was this wise warrior, who having not to deal with flesh and blood, but with spiritual enemies, did not arm himself with carnal, but with spiritual weapons: Contra potestatem superbiae, humilitatem induit contra spiritualia nequitiae fortitudine charitatis seipsum pr●cinxit: Against the power of pride, he put on humility; against spiritual malice and impiety, he armed himself with charity. QUEST. X. Why now it is said His name is jehovah. Vers. 3. HIs name is jehovah. 1. The Latin translator readeth, Omnipotent is his name, which although it be true of God, that he is omnipotent in himself, and so the name of God signifieth God himself, and that by the invocation of the name of God, miracles and wonderful things are wrought, as Moses here, when he stretched out his rod upon the sea, did also invocate and call upon the name of God: yet it is not the meaning of this place, where in the Hebrew, it is jehovah, which signifieth not omnipotent, but is a peculiat name, which is given unto God in Scripture. 2. The true reading is, jehovah is his name, which Oleaster deriving of hovah, which signifieth destruction, maketh this to be the meaning▪ that the Lord had now showed himself jehovah, in the destruction and overthrow of his enemies: but the word being 〈◊〉 ●ather of isaiah to be, as of the same root, the Lord calleth himself Eheje, Exod. 3.13. the Lord n●w showeth 〈…〉 jehovah, in making goo● 〈◊〉 promises, in delivering of his people and in showing his Majesty and power: that 〈…〉 before made himself known to Moses by his name jehovah, Exod. 6. so now as a mighty jehovah, he performeth that which there 〈◊〉 promised. Simler. See more of the name jehovah, Exod. chap. 6. qu●st. 7. and before. QUEST. XI. Of the name of the Captain see over 〈◊〉. Vers. 4. HI● chosen captains, etc. they sank like 〈…〉. 1. The word is 〈…〉 signifieth 〈…〉▪ captains over 〈…〉 think they were so called 〈…〉, because they were i● the next place 〈…〉 King, as Daniel was one of the 〈◊〉, that 〈…〉 the other governor's, Dan. 6.3. Hier. in. 5. cap. Dan. Some because they were in the third place from the King. Piscat. Gregor, Nyssen. upon this song bringeth diverse interpretations, as they were called tristat●, that ●ode upon three horses: or they which could stand against three, or they which had the third place in the battle, that if the first and second were slain, they might stand up in their place. H●sychius saith they were so called, which were of the King's guard, which used three spears. Origen. hom. 6. in Exod. fleeth to a mystical sense, who applieth these tristatas, to those three ways wherein a man sinneth, in thought, word, and deed, and such other allegorical applications he hath, which come not near the point. But the most probable conjecture is, that they were so called, as Greg. Nyssen. in the former place allegeth, because in every chariot there were three, one to guide the chariot, one to fight, another to defend. But I like Cajetans' conceit rather, that thinketh there were in every chariot nine, three on each side, and three before, and that every chariot had his Captain, as it may be gathered, cap. 14.7. If every chariot had his peculiar captain, it is like there were more than three in a chariot: this sense the Septuagint do favour, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the triarie captains, riders, so that these captains were such as rid in the chariots. Ex Perer. 2. The chief Captains than are drowned in the red sea, The fearful destruction of Pharaoh and hi● host. as before they made the waters red with the blood of the Hebrews children, and as both King and Princes consented in cruelty, so are they joined in punishment. Pelican. 3 The Lord is said to cast them into the sea: the word is jarah, taken from archers: that as an arrow is cast speedily, and with strength out of a bow, so were they with violence cast into the sea. Borrh. and as a stone sinketh and never riseth again, and being thrown, it falleth with violence: such was the destruction of Pharaoh, with violence not to be resisted, and they sank as a stone that lieth still never to be recovered. Ferus. 4. To the same purpose afterward, they are said to be consumed as stubble, to show their speedy destruction, as stubble is easily set on fire. Simler. But as the fire which consumeth the stubble purgeth the gold: so the Israelites came forth of the sea like gold, that whereas they were murmurers before, now they do give thanks unto God. Borrh. QUEST. XII. What is meant by the blast of his nostrils. Vers. 8. BY the blast of thy nostrils the waters were gathered. 1. Some understand by this phrase the wrath of God, Simler. But he made mention of the wrath of God immediately before, and the dividing of the waters was a work of God's mercy, and favour to deliver his people, not of wrath, and afterward Moses expoundeth himself, Thou blewest with the wind, vers 10. whereof mention is made before, chap. 14.21. how the Lord sent a strong Eastwind. jun. Vatab. 2. And by this phrase, how easily the Lord can confound the wicked, Levi attactu Dei concidunt omnia, By the least touch, even by the blast of his mouth all things do fall to the ground. Pelican. Si hoc solo spiritu potuit, quid poterit cum veneri● cum Majestate, If the Lord could do this with his breath, what is he able to do when he cometh in his Majesty? Ferus. 3. And in that he saith the depths were con●ealed together, where the word is kaph●▪ which properly signifieth the running or setting together of cheese; Borrh. it showeth how easily the Lord commandeth his greatest creatures, that even he can cause the waters of the sea to come together as curd● and cheese: And in that it is added, the Depths were congealed together in the heart of the sea: it declareth that they went not thorough the sides of the sea only, fetching a compass like a semicircle about▪ but that they went into the midst and heart of the sea. Simler. QUEST. XIII. Of the vain boasting of the Egyptians. Vers. 9 THe enemy said, I will pursue, I will overtake. 1. The Egyptians are here brought forth, as it were upon a stage, vaunting and boasting themselves, which kind of figure called Prosopopeia doth more fully and emphatically set forth, how the Lord disappointed them of their purpose, than if it had been expressed by a simple narration. Simler. After the same manner Siceras mother is brought in, speaking and vaunting of the victory, jud. 5. 2. This doth not only show the pride and haughtiness of the enemy, but the great power of God, that whereas they made account of the victory, coming with chariots and horse against naked and unarmed people, yet the Lord delivered them, as snatching the prey from between their teeth. Calvin. 3. And three things they purposed and promised themselves, to be enriched by the spoil of them; Vatab. And they purposed to put many to the sword, as Moses and Aaron, and the principal, and to take the rest captive, and to bring them again into their service, and to possess them as their inheritance. Simler. For so the word is best translated, as is showed before in the diverse readings. QUEST. XIV. What are the strong, before whom the Lord is preferred. Vers. 11. WHo is like unto the Lord among the mighty? 1. This being uttered with an interrogation, is more emphatical, than if it had been barely affirmed. Calvin. 2. The most read▪ Among the Gods. But the word e●lim, is also taken for the Mighty, as Psalm. 29.1. Give unto the Lord ye sons of the mighty, give, unto the Lord glory; and it hath a more general signification, preferring God before the Angels, both good and evil: which of the latter sort assisted the Magicians against Moses▪ and before the Idols of the Egyptians, upon whom the Lord also executed judgement, chap. 12.12. and before the mighty of the earth, for Pharaoh and his Princes were confounded. 3. This exposition is warranted by the like place▪ Psal. 89.6. Who is equal to the Lord in the heavens, and who is like the Lord among the sons of the strong? Psal. 89.6. QUEST. XV. How the Lord is said to be fearful in praises. Vers. 11. WHo is like thee so glorious? 1. In three things God is preferred before all other, in holiness, for the very Angels are imperfect in his fight: in fear and reverence, none is so to be reverenced as the Lord, whose glory the Angels cannot endure to behold, and in the power of his works. Siml. 2. He is said to be fearful in praises: which some do interpret, that whereas the Devils are feared because they work mischief, God is feared, because his works are merciful and praiseworthy, as it is in the Psal. 130.3. Mercy is with thee, that thou mayest be feared. Some expound it, that God is not to be praised without fear and trembling; but the fittest sense is, Quod Deus non potest rite laud●ri, 〈◊〉 rapiuntur omnes in stuporem: That God cannot duly be praised, but all men fall into astonishment, no man can praise him as he is worthy. Calv. To this purpose the Prophet David, Psal. 89.7. God is very terrible in the assemblies of his Saints. Even the Saints, the holy Angels do tremble, and wonder when they consider Gods praises. 3. Lastly, God is said to do wonders: many things amongst men are counted wonders, which wise men do not admire: and many things are miraculous, even unto wise men, which are not so to the Angels: but God doth wonders, which are an astonishment even to the Angels. Simler. QUEST. XVI. Wherein the Egyptians are compared unto lead. Vers. 10. THey sank as lead in the mighty waters, etc. 1. Impurissimo metallo comparantur: They are compared to the most impure mettle, not to silver and gold, but to lead, which is called ghophereth▪ derived of ghophir, which signifieth dust or earth, because lead is of the most terrene and earthly nature of all the metals. Borrh. 2. Likewise they are compared to lead, Quia peccatum sua mole ad inferna trahit: Because sin by the weight thereof, draweth into hell. And therefore by the Prophet wickedness is compared to a talon of lead▪ Zachar. 5.7. Ferus. 3. Neither in respect of the weight of their sin only, but of the heaviness of their judgement, doth 〈◊〉 similitude agree unto them, Onere perfidiae & gravitate judicii divini in altum depressi: They are borne down into the deep with the burden of their sin, and the heaviness of God's judgement. Borrh. 4. And beside, Nullus fuit evitandi locus: There was no way for them to escape, as lead swimmeth not, neither floateth in the waters, but sinketh down to the bottom. Osiander. 5. Beside, whereas, Omnia qua in opere metallorum conflatori● usurpantur, hic nominantur: All things which are used in melting of metals, are here named, as fire, spirit, or wind, lead. Borrh. Herein also they are likened unto lead, because that mettle is soon of all metals melted, wasted, and consumed in the fire, and so the wicked are swept away with God's judgements, whereas the righteous are thereby tried and purified, as silver and gold: So the Prophet jeremy saith, The bellowes are burnt, the lead is consumed in the fire, jer. 6.29. 6. Likewise this similitude showeth, that this their sinking down like lead, betokeneth their everlasting punishment: Malitia graves, & importabiles Deo & hominibus abjiciuntur in abyssum inferni cum Satins & Angelis illius discruciandi: They being weighed down with malice, and importable to God and men, are cast down into the bottom of hell, for ever to ●e tormented with Satan and his Angels. Pelican. QUEST. XVII. How the earth is said to have swallowed them. Vers. 12. THe earth swallowed them. 1. Neither is the water here understood by the earth, as the earth is sometime taken for this inferior part of the world, as when God is said to have made the heaven and the earth, as August. quaest. 54. in Exod. for this were somewhat coact. 2. Neither yet did the earth open and devour them, as the water swallowed them, as Vatab. For if they had been swallowed up of the earth; as Core, Dathan and Abiram were, the Scripture would not have concealed so great a miracle. 3. Neither are they said to be devoured of the earth, Quia in limo haeserunt: Because they did stick in the mud, as Simler. For they were cast up upon the land. 4. Neither is the meaning, Subitò perierunt, a● s● eos terra deglutivisset: That they perished suddenly, as though the earth had swallowed them. Osiander. For this is not a similitude, but a narration of the fact. 5. Therefore by the earth here is understood, Alvens' ●●ari●: The channel of the sea, hemmed in, and compassed of the mountains, as jonas described the bottom of the sea, I went down to the bottom of the mountains, the earth with her bars was about me for ever, jonah 2.6. jun. 6. Ferus by the earth understandeth hell, Vbi nullus ordo, sed sempiternus horror inhabitat: Where there is no order, but everlasting horror and confusion. But the other sense better agreeth to the history. 7. Wherein appeareth the correspondency of the judgement of their state, Amatores terren●rum dev●rabuntur à terra: The lovers of earthly things, are devoured of the earth. Pelican. QUEST. XVIII. How the Lord will lead and carry his people. Vers. 13. THou wilt carry them in thy strength unto thine holy habitation. 1. The word in the original, is in the preterperfect tense, Thou hast carried, not that Moses only wisheth that the Lord would carry them to the land of promise: but he speaketh confidently, that the Lord which had redeemed them, would not now leave them, till he had accomplished his good work toward them: and it is the manner of Prophets, to speak of things to come, as already done and passed, because of the certainty of God's promises. Siml. 2. Here Moses useth two effectual words, the one is ●achah, which signifieth to lead, as a shepherd leadeth, which showeth the provident care of God, as a faithful and careful shepherd leading his people like sheep. Siml. The other word, nahal, signifieth to carry: which showeth both the tender ca●e of God, that carrieth his children, as the mother doth her infant in her bosom, and the weakness & infirmity of the people, that had need to be carried; yea which is more, Christ hath not only carried us, but hath carried our sins▪ Fer. 3. Two reasons Moses here useth to encourage the people, not to doubt, but that the Lord will protect them still, because to that end he had redeemed them, and beside, the Lord is of great power and strength, to carry them thorough all difficulties and lets whatsoever. Calvin. QUEST. XIX. What is meant here by God's holy habitation. Unto thine holy habitation. 1. Some understand here mount Sinai, where the tabernacle was first erected. Vatab. But they were not planted in mount Sinai; there they continued not, as Moses saith, they should be planted in God's inheritance, vers. 17. 2. Some do refer it unto the tabernacle, which Moses saw by the spirit of prophecy, should be erected and builded: Osiander. But the tabernacle was set up in the desert where they dwelled 40. years in tents and booths, they were not there planted; and Moses speaketh of a certain place, to the which the Lord would bring them, but in the desert the tabernacle had no certain place, but was removed from one station to another. 3. Some apply this speech to mount Zur. Borrh. But there the tabernacle was not pitched, till many years after their coming to the land of Canaan. 4. Therefore by the habitation of his holiness, or by his holy habitation, the whole land of promise is better understood. junius: So called, both because there was the Lord's tabernacle, where the Lords presence, and as it were, dwelling was: and that was the land promised so often to the Fathers. Pelican. And the Lord wrought his signs and wonders there, evident demonstrations of his presence, and it was the place of the incarnation and birth of Christ. Simler. QUEST. XX. What nations should be afraid of the Israelites. Vers. 16. THen the Dukes of Edom shall be amazed. 1. Moses here showeth by the spirit of prophecy, that fear shall come upon the nations: the Moabites, whose fear is evident, Num. 22. when Balaak hired Balaam to curse Israel: the Canaanites, as Rahab testifieth, Ios●. 2.11. When we heard it our hearts did faint, and there remained no more courage in any of us. The Edomites also were afraid, which was the cause why they denied the Israelites passage thorough their country, lest they might have surprised it. Simler. 2. For the manner of their fear, they shall be as still as a stone, both because as a stone maketh no sound, or noise, so they shall not once mutter or move the tongue against the Israelites. Osiand. And as a stone is still without any motion or action, so they shall suffer the Israelites to pass over Jordan, without any resistance, as is evident, josuah 2. jun. Obmutescent & fient immobiles, ut lapis, They shall hold their peace, and be immovable as stones. Pelican. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall become as stones, that is, dead hearted, cold as stones through fear: as it is said Nabals heart through fear died within him, and was as a stone, 1. Sam. 25.37. Simler. QUEST. XXI. Why the Lord is said to plant his people. Vers. 17. THou shalt plant them in the mountain of their inheritance. 1. This word of planting showeth both the care, which the Lord had of his people, as the husbandman with care, labour and diligence, setteth his plants. Simler. It signifieth also the firm and sure possession which the people of God should have of that country, that they should as plants take deep rooting there: as the Prophet saith in the Psalm 44.2. That the Lord had driven out the Heathen, and planted them in▪ Calvin. 2. It is called God's inheritance, because it was prepared for his people, adopted to be the Lords heirs, to whom he had given the right and privilege of the first borne, before all the people of the world, Exod. 4.22. Perer. 3. The whole country of Zion is understood by the mountain of God's inheritance; because it was a land of hills and mountains, Deut. 11.11. jun. And with special relation also unto mount Zion, which the Lord had chosen for his habitation, as Psal. 132.13. The Lord hath chosen Zion, and loved to dwell in it, saying, This is my rest for ever, here will I dwell. Calvin. 4. The Land of promise is here set forth by three names: It is called The mountain of God's inheritance, prepared for the habitation of his people: the place, Where the Lord would dwell: it should be as the palace of the great King, the Lord would protect it, and watch over it: It is also called the Sanctuary of God: for to this end had the Lord chosen that land, therein to erect a tabernacle, and the public worship of God. Cajetan. QUEST. XXII. In what sense the sanctuary of the jews was called a firm and sure tabernacle. THe place which thou hast made to dwell in. 1. The Latin translator here readeth, In firm●ssimo tabernaculo: In the most sure tabernacle which thou hast made: but the word is macon, which signifieth a place, not nacol, that is sirme, sure; yet this sense and interpretation is true, that it is called a sure tabernacle, as the next words show, Which thy hands have established; And the Lord promised to dwell for ever, Psal. 132.14. 2. It was then a firm and sure habitation not, as some do take it, promised so to be conditionally, that if the Jews had continued in the obedience of God's Commandments, he would have dwelled among them for ever; for the tabernacle was not appointed to continue for ever, but the Sanctuary, and the ceremonies and rites thereof were to give place unto Christ. But it was a firm and sure tabernacle, because there the Lord was publicly worshipped at Jerusalem, above a thousand years, from the first to the last, as may thus appear. At the first the Sanctuary with the Ark was in Shilo, for 300. years and more, from the first entrance of the Israelites, until the time of Heli the high Priest: then the Philistines took the Ark, where it stayed seven months: after it was placed in the house of Aminadab, where it continued about 50. years, till the eight year of the reign of David: than it abode three months in the house of Ob●d Edom: from thence it was removed to the city of David, where it remained 42. years, till it was carried into Salomon's temple: where it continued about 420. years, from the 11. year of Salomon's reign, How long the Temple continued at jerusalem. till the captivity of Babylon; and after the captivity the temple being re-edified, endured for the space of about 500 years, till 42. years after the death of our Saviour: So that from the first settling of the Ark in the temple, in the 11. year of Salomon's reign, until the dissolution thereof, 42. years after Christ, were about 1000 years. In respect therefore of this long continuance, it may be said to be a firm and sure tabernacle. Perer. 3. The tabernacle was a type of Christ and his Church, and in that sense was firm and sure. Simler. And beside, we must understand, as Lyranus well noteth, Sub pr●missione templi materialis coeleste templum: Under the promise of the material temple, the heavenly temple of glory. And as Pelican observeth, Significat statum gloriae beatorum, ubi haereditas sola est sanctorum: It signifieth the state of glory, where is the inheritance only of the Saints. And in this sense, it was a most sure tabernacle. QUEST. XXIII. Of the meaning of these words, for ever and ever. Vers. 18. THe Lord shall reign for ever and ever. 1. The Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For ever, and further, or, yet; which Origen expoundeth thus: if he had said, In secula seculorum: For ever and ever, or for all ages, although a long time should so be expressed, yet it might be supposed to have an end, if not in respect of us, yet unto God: but now when it is added, For ever, and further, Nullum sensum termini aut finis alicujus relinquit: Now there is no place left at all, for any end to be imagined. 2. But the Latin translator readeth, In aeternum & ultra: For ever and beyond, or longer: which Lyranus thus expoundeth, because the word holam, translated, for ever, sometime is taken for a finite time, yet long, as for the space of fifty years, the other word is added, Vt significet aeternitatem, to show that he meaneth eternity indeed. Thostatus thinketh, that ultra, beyond, additur ex abundanti ad significandam magnam affectionem loquentis, is added of abundance more than need, to signify the great affection of the speaker, because ultra aeternum nihil est, beyond eternity nothing is. Thomas thus interpreteth, In seculum & ultra, id est, ultra quameunque durationem datam: For ever, and beyond, that is, beyond any time or continuance that can be given: or, ultra aeternitatem participatam à creatore: God is said to be beyond eternity, that is, such eternity as is participated unto the creature: In regard that God hath eternity in himself, he is said to be more eternal than that, to the which he giveth eternity. So Hugo S. victor. Et ultra, ●on quantum ad temporis spatium, sed quantum ad dignitatem, ●d est, super omnes: For ever, and beyond, not in respect of the space of time, but in respect of dignity, because God reigneth above all. Rupertus, Vltra id quod vider● potes: beyond that which thou seest, or canst in thy mind conceive, or think of eternity. 3. But the cause of this great variety of opinion, and business, which these Interpreters make to themselves, is, because they labour still to justify and uphold the Latin translation, whereas the word hedh, or ghedh, as some read, signifieth not here, yet or beyond, but it is taken for perpetuity, and eternity, as the Lord is called Shocen heedh, He which inhabiteth eternity▪ Esay 57.15. The words than are better read, For ever and ever: the first ever may signify the time of this present world, the second, the time after this world: Non solum quamdi● durat seculum, sed etiam post hunc mundum in aeternum regnat: Not only while this world lasteth, but after this world he shall reign for ever. Pelican. And although the Kingdom of God, in the external regiment of that commonwealth of Israel, were not eternal, the temple long since being destroyed, and the policy of that state being dissolved: yet in respect of the true Israel of God, the Kingdom of Christ hath no end. Cajetan. And as the Lord had now showed his power upon the Egyptians in their overthrow, and in the preservation of his people, so for ever shall the Lord show himself mighty in the protection of his Church, and in the confusion of their enemies. Ferus. Thus the Kingdom of God is opposed against all terrene and earthly Kingdoms, which are but temporal, and against the vain Gods of the Egyptians: for the Lord's Kingdom, and not theirs should remain for ever. Simler. Borrh. QUEST. XXIV. Whether this be a part of Moses song. Vers. 19 FOr Pharaohs horses, etc. 1. Some think that this is no part of the song of Moses: but rather an historical narration, showing the cause why Moses and the Israelites did celebrate the praise of God, both for their glorious deliverance, and the overthrow of their enemies. Calvin. But it seemeth rather to be a part of Moses song: containing the sum of the whole, partly in the destruction of God's enemies, partly in the preservation of his people. Simler. And these reasons may show it to be part of the song. 1. Because otherwise the song would seem to be defective, because no mention is made before in the song, how the Israelites went on dry land thorough the sea. 2. It containeth a reason of the last sentence before, namely of the power and Kingdom of God; that God had given an evident demonstration of his power, in the overthrow of Pharaoh. Osiander. The reason and amplification cannot be divided from the sentence. 3. The like song is found, Apoc. 12.10. I heard a voice saying, now is salvation in heaven, and strength, and the Kingdom of our God, and the power of his Christ, for the accuser of our brethren is cast down: As there in that heavenly song, the reason cannot be sequestered from the first clause, so neither in this song of Moses. QUEST. XXV. Whether the Israelites went strait over the red sea. Vers. 19 IN the midst of the sea. Whether the Israelites went thorough the midst of the sea, or part thereof, there are three opinions. 1. Some think that they fetched only as it were a semicircle in the sea, and arrived again on that side which is toward Egypt: so Thostatus. But this opinion is confuted before at large, quaest. 17. in cap. 14. 2. Some think that they went just over the midst of the sea, from the West side to the East; but that is not like, because they arrived again in the wilderness, Etham, from whence they went when they entered into the red sea, as it is evident, Num. 33.8. It is not like that the wilderness of both sides, (the sea coming between) should be counted a● one desert, and bear the same name: and if they had gone right over, they had kept the way to Arabia, declining altogether from Palestina. And although the word be betoch, in the midst, that is not so taken, as though they precisely should keep the midst of the sea: but the word signifieth as much, as within, as Gen. 18.26. If I shall find but fifty persons in the midst of the City, that is, within the City; as Gen. 25.10. Ephron sat in the midst of the sons of Heth, that is, among them: So the Israelites went in the midst of the sea, that is, within it. Piscator. The common maps therefore are here in error, that describe the journey of the Israelites thorough the midst of the sea, from one side to the other strait over. 3. Wherefore the truer opinion is, that they went thorough the sea, but at the further end, and corner of it as it were, Piscator. They went into the very depth of the sea, and fetched not a compass only in the side of the sea, as the first opinion seemeth to be: for the waters are said to be congealed in the heart of the sea, vers. 8. Simler. Neither yet did they pass thorough the midst, as though the sea should have been parted into two equal parts, but their way thorough the sea was somewhat aslope, as it might be from the West to the North-east, because they meet with the wilderness of Etham again, which vast desert seemeth to have fetched a compass from Egypt side about the end of the red sea, and so winding again on the East side: So that I neither think that this desert of Etham, was altogether on the West side of the red sea toward Egypt, for it is altogether unlike that the Israelites arrived toward Egypt again: neither was part of it quite on the other side of the red sea Eastward toward Arabia, but that it was one continued desert, from that place where they entered the red sea, and so fetched a compass abou● the North end of that sea, to the place where they landed: see more hereof. Quaest 17. in cap. 14. QUEST. XXVI. Of the diverse kinds of women singers mentioned in Scripture. Vers. 20. ANd Miriam the prophetess. Miriam and her company, and choir of women, being encouraged by the example of the men, and following the direction of Miriam, that was stirred up by the instinct of the spirit, being a prophetess, did both by singing and seemly dancing and gestures, express their joy, and give thanks unto God: So that not only men, but women also did use to sing unto the praise of God: A land enim Dei nem● tacere d●bet: For none ought to be silent in God's praise. But we shall find three sorts of women singers in the Scriptures. 1. Some were such as were used only for recreation, for the voice of women, for musical harmony, doth in these two respects excel the voice of men, both in smallness and sharpness, and in the continuance and unchangeableness: the constancy of voice and time, holdeth in that unconstant sex: So Solomon for his pleasure and recreation, had men singers and women singers, Eccles. 2.8. 2. Another sort of women singers, were such as were used to set forth the praise of God in public solemnities: and these were either professed singers; as among those that returned from the captivity of Babylon, there were two hundred singing men and singing women, Esra. 2.65. or they were voluntaries, such as of their own accord came forth triumphantly, to meet those that returned in victory, as the women met David and Saul with songs and dances, 1. Sam. 18.5. 3. There was a third sort of singers, that were extraordinary, who did not only sing, but by the spirit of prophecy indicted to the praise of God, as Miriam here, and Deborah, judg. 5. and Anna, 1. Sam. 2. Marry, Luk. 2. QUEST. XXVII. Whether women did at any time publicly prophesy. THe Prophetess. Miriam was a Prophetess, because the Lord used to speak unto her by vision, as unto other Prophets, as is evident, Num. 12.2. where she and Aaron object against Moses, Hath not the Lord also spoken by us? Such Prophetesses were Deborah, Anna, and Huldah, and in the new Testament Elizabeth, Mary, Anna the daughter of Phamul, and Philip's four daughters also were Prophetesses, Act. 21.9. But here the question is, whether these Prophetesses were admitted, or did take upon them publicly to teach. 1. Some are of opinion that they did not, because according to S. Paul's rule, women ought to keep silence in the Church, 1. Cor. 14.34. 2. Other think that women were barred, A pradicatione tantum, non à laude Dei: They were only enjoined silence from preaching, but not from praising God. 3. But it is more probable, that these Prophetesses extraordinarily stirred up, did also publicly prophesy, not privately only in their families: as may be proved by these reasons. 1. Because the gift of prophesying, was given them to edify the Church withal: they having then the gift, did use it to the right end. 2. It is confirmed by example: Miriam saith, The Lord hath spoken by us: Deborah judged Israel publicly, being a Prophetess, judg. 4.4. she did therefore exercise her prophetical gift publicly. 3. Saint Paul speaketh of women prophesying in the congregation, 1. Cor. 11.5. It should seem then, that some women being Prophetesses, such as Philip's daughters were, did publicly prophesy. Beza thinketh the Apostle speaketh not of the particular act of women, but of the whole act of the congregation, which is said to pray or prophesy, when one only prayeth or prophesieth, that is, preacheth. But it seemeth otherwise by the use of this word elsewhere: Ye may all prophesy one by one, that all may learn, 1. Cor. 14.31. Here the Apostle speaketh of the particular act of prophesying: Others answer, that the Apostle commendeth not this use of women to prophesy publicly, but elsewhere reproveth it, enjoining women to keep silence in the congregation as chap. 14.34. Genevens. But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women, but the manner, and willeth that it should be done with comeliness and order. And concerning that place objected, wherein silence is enjoined women: Reconciliation. the Apostle speaketh of the ordinary calling of preaching and prophesying, which women ought not in any wise to usurp, not of the extraordinary gift and function of prophesying: which as the Lord hath sometime given unto women, so no doubt, they accordingly used the same: herein therefore, I subscribe rather to the judgement and opinion of Simlerus. QUEST. XXVIII. Why Miriam is said to be the sister of Aaron, not of Moses. THe sister of Aaron. She is called the sister of Aaron, rather than of Moses, for these reasons. 1. Ne videretur Moses genus suum commendare: Lest Moses might have been thought to commend his kindred. Ferus. 2. Because Aaron was the elder brother, and so she was first Aaron's sister, before she was Moses. Simler. 3. Because she lived in Egypt in the time of Moses absence and exile, and so was better known commonly to be Aaron's sister than Moses. Piscator. 4. Beside, it seemeth that, Conjunctius vixit: She was in great league with Aaron, for they two conspired together against Moses, Num. 12. Simler. 5. And this is expressed concerning Miriam, here called a Prophetess, to show how the Lord blessed that house of Levi, and what worthy instruments he raised from thence; Mose● elegit in ducem, Aaron in Sacerdot●m, Miriam in prohetissam: Moses was chosen to be the Captain, Aaron for a Priest, and Miriam was a Prophetess. Ferus. QUEST. XXIX. Why Miriam taketh a timbrel. Taken a Timbrel in her hand. 1. Ferus thinketh that the women did here more than the men, singing not only with voice, but with instrument, Quia infirmi, quales sunt mulieres, pluribus incitamentis opu● habent: Because the weak, such as women are, had need of more encouragements: But this was no sign of weakness in Miriam, being here called a Prophetess. 2. Therefore she took this instrument, Vt ad certos modos ca●er●nt: That they might sing in measure and order. Osiander. For timbrels, Prae cateris instrumentis ad numeros & mensuram aptiora sunt: are fitter to keep number and measure by, than other instruments. 3. Because the striking of timbrels might seem somewhat too light, in so weighty a business, it is here diverse ways excused: First, Mos gentis ●um excusat: the fashion of that nation doth excuse them, with whom it was ordinary, for the women to play upon timbrels, as Psal. 68.26. The singers went before, the players of instruments after, in the midst were the maids playing with timbrels. Calvin. Secondly, their intent is to be considered, Choreos ducunt non ad petulantiam carnis, sed adjucunditatem spiritus, etc. They dance not to show the wantonness of their flesh, but the sweet joy of the spirit, rejoicing for God's benefits. Pelican. Thirdly, She did it, motu prophetico, by a prophetical motion. jun. QUEST. XXX. Whether the women came with pipes, beside their timbrels, or with dances. Vers. 20. THe wom●n came out after her with timbrels and dances. jun. readeth with timbrels and pipes, or flutes; but the first rather, as shall thus appear. 1. The word mecholoth here used, hath three significations: it sometime signifieth a pipe or flute, as Psal. 149.3. Let them praise his name with the flute, etc. with timbrels also and harp. Sometime it signifieth the company itself of the dancers, as jud. 21.21. The daughters of Shiloh came forth, Lach●l Bamech●l●th, to dance in companies: it also signifieth the dancing itself, as jud. 11.34. jepthahs' daughter came forth with timbrels and dances: There is no mention made of any company that was with her, for then jepthah would have taken any of the company rather (all coming out together) than his only daughter. 2. Now that it is here taken rather for either of the two latter senses, than in the first, it may appear by these reasons. 1. Because Mech●l●th more usually, and in most places, is so taken for dances, or companies dancing, than for pipes, as in the places before alleged, judg. 11.34. jud. 21.21. 1. Sam. 18.6. and beside Cantic. 6.12. jer. 31.4. 2. Because so was the use and practice for women, to play upon timbrels, dancing withal, as is evident in jepthahs' daughter meeting her father, and the women of Israel meeting Saul and David: and Psal. 68.26. there were other that played upon instruments, and the maidens played upon timbrels. 3. And hereunto the two reasons before alleged in the diverse readings upon this place: that it is like, the rest of the women did imitate Miriam: now she is mentioned only to have taken a timbrel: again, Miriam sang first, and they all answered her; but if they had played upon pipes, it would have hindered their singing. QUEST. XXXI. Of the lawfulness of instruments of music. NOw concerning this example of Miriam and her company, playing upon timbrels, how far it is to be imitated, shall briefly be showed. 1. Such signs (whereby men express their joy, such as these timbrels were, and of the same kind are other instruments of music) are of two sorts, either such as were commanded, and so necessary, or voluntary: the signs commanded were either ceremonial and typical, prefiguring somewhat concerning Christ and his Church, which being but shadows of things to come, are abolished now, the things, whereof they were types and figures, being exhibited: or else they were political, which only concerned the policy of the common wealth, which being now dissolved, the date of such signs is also expired. The voluntary signs are likewise of two sorts, either such as come of a natural motion, as the using of instruments for recreation, which may be used so long, until they should be found to be against common order, or honesty, or against any work of grace or regeneration. Or they are such, which are used to serve to set forward any act of godliness and grace, as David by his music allayed the malady and evil spirit of Saul; and these are no longer to serve, than as they may be helps unto such works of grace: But this sign here used by Miriam, to testify her spiritual joy, was not of this latter sort▪ but she did it by a prophetical motion, therefore it was not voluntary, but she was thereunto moved and directed by God. Then this is no warrant for them that abuse instruments and dancing, to wantonness, for in that it is said she did it, being a prophetess, and so with a prophetical spirit, it showeth that this example is extraordinary, and therefore not to be drawn into imitation, jun. in Analys. that is, in respect of the particular manner: but in regard of the general use and intention, it may and aught to be followed, to use singing to the praise of God: that as Mary did sing, Non amatori●, non turpia cantica, sed pia: Not love songs, or wanton sonnets, but godly; sic nos cantemus Domino: so let u● sing unto God. Ferus. QUEST. XXXII. Of dancing. COncerning dancing, we find thereof four sorts in Scripture. 1. There was a spiritual kind of dancing, which proceeded of an extraordinary motion, as David danced before the Ark to testify his joy. 2. There was a civil kind of dancing used in triumphs, when they met the Captains with dancing, returning from the conquest of their enemies, as David and Saul were met. 3. They used dancing for honest recreation, as the daughters of Shiloh used to do in their yearly solemn feast, jud. 21.19. 4. There was a fourth sort of wanton and lascivious dancing, such as Herodias daughter came skipping in with, to please Herod, wherewith his amorous and lustful eye was entangled, and john Baptists head begged: of these, the two first are lawful and commendable, the last wicked and abominable, the third indifferent and tolerable. QUEST. XXXIII. Whether Miriam did sing the whole song, or repeated only the beginning. Vers. 21. ANd Miriam answered the men. Sing ye unto the Lord: Moses repeated only the first verse▪ which seemeth to be the ground, and foot of the song, but it is like that Miriam sang the whole song, as is partly showed before quest. 2. and shall be now further declared. 1. Beside the opinion of Ferus, Vatablus, Pelican, Simlerus, Osiander, that all consent herein, that she with her company did sing the whole song: by these reasons, further it may be gathered, because she is said to be herein a Prophetess: she showed her prophetical gift in singing; but to have repeated only one verse of the song, had been no such prophetical action. 2. In this short sentence Miriam professeth to sing, and giveth the reason thereof: it is not like that she so ended, giving a reason, why she would sing, and singed not, she supplied then the song, as well as she yielded a reason thereof. 3. This being an encouragement and charge withal, unto the women to sing, Sing ye, it is like that they also followed, and answered her in song, as the men of Israel did Moses, she being a Prophetess and bidding them sing, it is not to be doubted, but that they followed her direction, and did sing. 4. The like example is found, 1. Sam. 18.6. Where only the ground and sum of the song is repeated, Saul hath killed his thousand, and David his ten thousand. It is very like that the women did sing more than there is expressed, but for brevity's sake, the principal part of the song is only set down, and so is it thought to be done here. QUEST. XXXIV. Whether the desert of Shur, were simply a desert, and barren place. Vers. 22. THen Moses brought Israel from the red sea, and they went forward to the wilderness of Shur. 1. The word signifieth to cause them to go: which showeth that Moses with much ado brought them from thence, being too much intent upon the spoil of the Egyptians. Simler. 2. And whereas they are brought into a barren desert, where they were much distressed for want of water, it appeareth that the Lord would not bring them into Canaan, but thorough much tribulation and tentation. Borrh▪ 3. Pelican thinketh that it was called a desert, not because none inhabited there, but for that it was craggy and full of hills: but I rather subscribe to josephus' opinion, that it was Difficilis regio propter ciborum & ●quarum extremam inopiam: An hard country (thorough which they were to pass unto mount Sinai) both for extreme penury of food and water: ut ne brutis quidem alendis, ne dum hominibus id●nea; that it was unfit to nourish cattle, much less men, lib. 3. cap. 1. This wilderness of Shur, many do think to be the same desert, which is called Etham, wherein they traveled three days journey after they came out of Egypt, Num. 33.8. And here they are said presently to enter the wilderness of Shur. Sic Thostatus, Siml. Borrh. And this wilderness of Shur lieth, they say, between the two seas, the red sea, and the Philistines sea, one way, and between the Philistines country, and Egypt another way: Borrh▪ But that the desert of Shur and of Etham, are not the same, but altogether diverse, it shall now be showed. QUEST. XXXV. The desert of Shur, and Etham not all one. 1. SOme think that Etham should be the general name of the whole desert, and Shur only of a part▪ Simler. Others that Shur is the general name, and Etham a part thereof. Borrh. But neither can be so. 1. Shur cannot comprehend Etham, for Etham belonged unto Egypt, and stretched unto the red sea: hereupon the City Pithom, which the Israelites built in Egypt, was so called, because it was the mouth of the wilderness of Etham, and the entrance into it. jun. But the desert of Shur was no part of Egypt, but is said to be over against Egypt, 1. Sam. 15.7. and it was the bounds of the country of the Israelites, Genes. 25.18. 2. Neither was the desert of Shur a part of the wilderness of Etham: for Etham touched the red sea, and from the sea they journeyed three days in the desert of Etham, Num. 33.8. But we do not find that the desert of Shur came so far as the red sea: being the South border of the Israelites country, who extended not their dwelling to the red sea. 3. Wherefore the wilderness of Etham where the Israelites went into the red sea, and came out, was all one continued desert, fetching a compass by the North end of the red sea: and Shur was the name of that desert into the which they came out of the wilderness of Etham: the words than are to be understood, as junius well distinguisheth them, that Moses brought the Israelites from the red sea, to go forward into the wilderness of Shur, but before they came thither, they spent three days journey in the desert of Etham. junius. QUEST. XXXVI. Of the place Marah. Vers. 23. THerefore they called the name of that place Marah. 1. Augustine readeth Mazra, but the word is Marah, so called of the bitterness: the Septuagint make it no proper name, but interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitterness, whereas the proper name Marah was retained. 2. Augustine moveth here this doubt, seeing it was called Marah, of the bitter waters, which they found there, after they came thither, how was it called Marah before? his solution is, because these things were written after they were done, and at such time as this history was written, the name thereof was called Marah, quaest. 56. in Exod. But beside, it is usual in Scripture by the figure Prolepsis, to call places by the names which are given them afterwards, as is evident in the name of Dan, Gen. 14.14. which was not given that place in Abraham's time: and of Succoth, Gen. 33.17. which afterward jacob so called. 3. This seemeth to be that place, which Pliny calleth fontes amaros, bitter fountains, lib. 6. cap. 29. junius. QUEST. XXXVII. Of the grievous sin of murmuring. Verse 24. THen the people murmured against Moses. The sin of murmuring was a great transgression, and it includeth many other particular sins in it. 1. Their murmuring showed, that they were utterly forgetful, and oblivious of all the great wonders which the Lord had done for them. Borrh. 2. They were ungrateful for all the benefits which they had received, as though the Lord had done nothing for them: Ingratitudo perpetua Iudaici populi, etc. The perpetual ingratitude of the people of the jews, is set forth in Scripture. 3. They show their incredulity and distrust, when they say, What shall we drink, as though the Lord could not provide them drink. Osiander. 4. They are impatient and discontent: In prosperis gandem, in adversis murmurant: They rejoice in prosperity, but straigh way they murmur in adversity. Ferus. 5. It bewrayeth their disobedience, and disloyalty to their governor's, they murmur against Moses, accusing him, as though he would kill them with thirst. Simler. 6. It maketh them profane, that they have no heart to call upon God: Pro murmure contra Mosen Dominum orasse debu●runt: In stead of murmuring, they should have called upon God. Pelican. 7. It made them to extenuate the blessings of God toward them, as Numb. 11.6. We can see nothing but this Man. 8. It made a way for other most grievous sins, which they fell unto, as Idolatry, Exod. 34. and fornication together with Idolatry, Num. 25. QUEST. XXXVIII. Of the diverse murmurings of the children of Israel. COncerning the diverse murmurings of the children of Israel, Hierome numbereth them to have been ten: the first for want of water, Exod. 17. the second likewise for water, Numb. 20. the third, Exod. 14. when the Egyptians pursued them: the fourth and fifth about Manna, when they kept it till the morning, and gathered it upon the Sabbath, Exod. 16. The sixth murmuring was for flesh, Exod. 16. and the seventh for flesh likewise, Numb. 11.4. The eighth for Moses absence, when they made the golden Calf: the ninth, when they tempted God in fight against the Amalckites, being forbidden, Numb. 14. The tenth, upon the return of the Spies which were sent to search the Land of Canaan: Hieron. d● 10. tentationib. But if all the murmurings of the Israelites be summed together, they will be found more than ten, not fewer than twenty. And they were of three sorts, either general of the whole congregation, or special of some few, or particular of some principal persons. 1. Their general murmurings were upon these occasions: first, for things which they endured, as, the increasing of their bondage in Egypt, at the first coming of Moses, Exod. 5.21. their fear to be all destroyed of the Egyptians, chap. 14.11. their weariness of the way, Numb. 11.1. their biting by Serpents, Numb. 21. Secondly, for things which they wanted, as for sweet and potable water, Exod. 15.24. for bread, chap. 16.3. for water in Rephidim, Exod. 17. for flesh, Numb. 11. for water again, when Moses also offended, Numb. 20. Thirdly, they murmured, and disobeyed, when any thing was imposed them which they liked not, as twi●e they were disobedient about Manna, in reserving it till the morning, chap. 16.19. and in gathering it upon the Sabbath, chap. 16.28. where although their murmuring be not expressed, yet this their refractory disobedience could not be without murmuring: So they rebelled in fight against the Amalekites and Canaanites, being forbidden, Numb. 14.41. Fourthly, they murmured when their expectation was deceived, as upon Moses long absence, Exod. 32.1. when they heard a false report of Canaan, that the inhabitants thereof were invincible, Numb. 14. when Core, Dathan, and Abiram, with their adherents were suddenly destroyed, Numb. 16.41. These murmurings in all were sixteen. 2. The second kind of murmuring was of some special men, as Core, Dathan, and Abirain, with two hundred and 50. persons murmured against Moses and Aaron, Numb. 16.3. The third kind was of some principal persons, as of Aaron and Miriam against Moses, Numb. 12. Of Moses himself at the waters of strife, Numb. 20. of Aaron being discontent and so negligent in his office, because of the death of his two sons, Nadab and Abihu, Levit. 10.19. Here are four more, and unto these others by diligent observations may be added. QUEST. XXXIX. Whether the wood had any virtue in it, that Moses cast ●nto the water. 25. ANd he cried unto the Lord, and the Lord showed him a tree. 1. The Hebrews think that this tree had no virtue at all in it to make the waters sweet, but rather the contrary, but that God would therein show his power, in healing one contrary by another, as Elizeus did heal the waters by casting in of salt, which was more like to have made them more bitter, and our Saviour anointed the eyes of the blind with clay and spittle, which was an unlike thing to heal them. 2. But it is more probable that there was some virtue in this wood to season and relish the water: because it is said, that the Lord showed him, or as the Hebrew word signifieth, taught him the tree: Tanquam tale jam ligu●●●oc esse● quo posset hoc fieri. As though it were such a kind of wood, as could do this thing: So Augustine reasoneth quaest. 57 in Exod. to whom Calvinus and Simlerus consent: for to what end else did the Lord direct Moses to that special tree, more than to others, unless we say that there were no trees there at all in the desert? But the words will infer another sense, that seeing the Lord showed him a tree, there was a tree to be showed: as the Lord caused Hagar to see a fountain, not which newly sprung out of the ground, but which was there before, though she saw it not, Gen. 21. The author of Ecclesiasticus chap. 38.5. affirmeth that there was virtue in the wood. 3. But josephus is deceived, who saith, Moses fructum ligni accepit forte ibi jacens: That Moses took a piece of wood lying there by chance: whereas the Lord showed it him: and he further addeth, that Moses did not cast in the wood, because the people asked what it should do, but caused a great part of the water to be drawn out of the fountain, and so the residue became sweet; but this is also directly contrary to the text. QUEST. XL. Wherein the miracle consisted of healing the waters. NOw although there were some virtue in this wood to heal the waters, yet it was done not without a great m●racle. 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat: showed him a tree where none was: for this is confuted before. 2. Neither, Quaa in tali natura ligni Creator & demonstrator l●●dandus est: Because the Creator and shower is to be praised, in giving such a nature to the wood: as Augustine in the same place: for if the nature of the wood had done it, it had not been miraculous. 3. But herein was the miracle, that by the means of so small a piece of wood, such a deal of water was changed, as served such a great multitude. Calvin. And that it was suddenly and presently changed. Simler. And the waters were but made sweet only for that time, and afterward returned to their bitter nature again, as Pliny before alleged, maketh mention of bitter waters there. jun. QUEST. XLI. Why the Lord used this mean in healing of the waters. GOd could have healed the waters, if it had pleased him, without this tree. But it pleased him to use this means, for these causes. 1. To teach us, that we should not neglect the means, which God appointed: So the Lord divided the red sea, and dried the way by a strong East wind: Ezechias was healed by a lump of figs: So God instructeth men, and begetteth them to the faith by the ministry of men. Simler. 2. God hereby also reproveth their distrust and diffidence, showing, Multa sibi in promptu esse remedia quibusque malis: That he hath many remedies in store, for whatsoever evils. Calvin. 3. Hoc medio uti voluit propter mysterium: He would use this mean because of the mystery. Ferus. QUEST. XLII. Of the mystical signification of this tree. NOw what mystery is signified in this tree, that sweetened the waters, shall be showed in a word. 1. Some by the bitter waters do understand the kill letter of the Law, which is impotable and unpleasant, but being qualified by the Gospel, jam dulc●● erit litera: The letter of the Law becometh pleasant. Ferus. 2. This tree was a figure of that rod, which should come of the stock of jesse, and of the graft that should grow out of his root, Isay 11.1. who should make our bitter waters sweet, as he saith: Come unto me all that labour, and I will refresh you. Borrh. 3. It signifieth also, that our bitter afflictions, by faith are made easy and pleasant: which remain bitter, sour and tart, Nisi fide adhibeamus ad lignum crucis Christi: Unless we do apply by faith the wood of Christ's cross, that i●, believe in his death. Osiander. So also Augustine; Praefigurans gloriam & gratiam crucis: It prefigured the glory and grace of the cross. 4. This further showeth what we are by nature, and what by grace: by these bitter waters the Lord would bring to light, Amaritudinem quae in eorum cordibus latebat, the bitterness which lay hid in their hearts. Calvin. By nature therefore, our waters, that is, our thoughts, and all our actions are bitter, but they are washed and purified by grace and faith in Christ. QUEST. XLIII. What law and ordinances the Lord here gave his people. Vers. 25. THere he made them an ordinance, and a Law. 1. The Hebrews think that this Law here given them, was concerning the Sabbath, which in the next Chapter is confirmed and established, where they are forbidden to gather Manna upon the Sabbath. But the law of the Sabbath was more ancient: for immediately after the creation, the Lord sanctified the seventh day of rest, to be perpetually observed and kept of his Church. And it is not to be doubted of, but that the Israelites kept the Sabbath in Egypt, as may appear by the institution of the Passeover, wherein both in respect of the number of the seventh day, prescribed to be an holy convocation, and by the manner of keeping the same, in resting from all servile work, Exod. 12.16. there seemeth to be relation to the rest of the Sabbath, and seventh day, which they were already acquainted with, after the ensample whereof, they should keep the seventh day of unleavened bread. 2. Lyranus thinketh that these were certain ceremonial Laws, as of the red cow, prescribed afterward at large, Num. 19 and other rites of legal purifyings, as also some judicials: But this is only his conjecture without any ground, the first Law that was given the people after they came out of Egypt, was the moral Law: and before this, it is evident, that there were certain ceremonial rites, and judicial equity's kept by the Fathers: so that this was not the first time and place, that they received such things. 3. Simlerus is of opinion therefore, that such ceremonies and rites as were preserved, and continued by tradition from the Fathers, were here by the authority of God confirmed, that they should not take them as grounded upon custom only, but warranted and commanded by God. But it seemeth by the phrase, He set them an ordinance, that they received an ordinance not given them before: and seeing that the Lord intended shortly, within the space of little more than a month (as may be gathered, chap. 16.1. and chap. 19.1.) to give them Laws and ordinances in mount Sinai, there appeared no such necessity, to prevent that time and place. 4. Pelican understandeth the Laws and ceremonies, which were given afterward in mount Sinai, Eo loci, sed non jam tunc: About that place, but not at that time. But neither about that place, were the Laws given, which were delivered in mount Sinai, for between Marah and the desert of Sinai, they had six stations, or mansions, as they are numbered, Num. 33. from verse 9 to vers. 16. And this Law here mentioned, was given at this time, while they stayed in Marah, where they proved and tried their faith and obedience, as the next words show. 5. Some think that the Lord here gave them Laws, Non scriptura, sed ore ut justè viverent: not in writing, but by word of mouth, that they should live uprightly. Ferus. And what Laws they were, is not here expressed. Osiander. But to what purpose should a Law be given not written, that the people might always have it in remembrance? 6. Therefore, what this Law and ordinance was, is here in the next verse expressed, where the Lord moveth the people to the obedience of his Laws, with promise to be their protector, in keeping them from the plagues and diseases of Egypt. jun. So that the Lord in this place, dealeth two ways with his people, Postquam aqua penuria illos examinavit, verbo etiam admonuit: After he had tried and examined them, with the want and penury of water, he doth also by his Word admonish them to be more obedient. Calvin. QUEST. XLIV. Why the Lord at this time gave his people a Law. NOw why the Lord gave them this Law and ordinance in Marah, the reasons may be these. 1. Because the people a long time having been in bondage, were not used to the Lords yoke: they might have said then with the Prophet, Isai. 26.13. Other Lords beside thee have ruled us: therefore, Hoc populo longa servitute oppresso forte i● dissuetudinem venerant: Because the people by their long servitude, might perhaps have grown to a disuse, the Lord giveth them a Law. Simler. 2. The Lord in thus doing, Pactum cum patribus factum renovat: Doth run the covenant made with their Fathers. Pelican. He doth give them a Law, to put them in mind of the ancient covenant made with their forefathers. 3. The Lord taketh occasion by this present benefit, in providing of them water in their distress, to take trial of their obedience, Postquam aquae penuria examinavit populum: After he had examined them with the penury of water. Calvin. Which might serve as a preparative to move them to obedience. 4. Because they were a carnal and disobedient people, they had need of a Law to bind them, Carnales enim cancello legis indigent: For carnal men had need to be held in by a Law. Ferus. As the Apostle saith, The Law is not given to a righteous man, but to the lawless and disobedient, 1. Tim. 19 5. The Lord here giveth them a Law, to show what was the end of their deliverance, and redemption out of Egypt, not to live as they list, but to walk in obedience before God: Populum docet ne ex servitute liberati ad carnis libidinem deflectat: He teacheth the people, lest they being delivered out of bondage, should turn unto the lust of the flesh. Pelican. 6. And beside, the Lord would by this means, Paulatim populum jugo legis adsuefacere: By little and little acquaint his people with the yoke of his Law, which he was purposed to deliver more fully in mount Sinai. Osiander. So also Simler. and Borrh. QUEST. XLV. Who is said here to tempt him. ANd there he ●●oved him. 1. Some do understand this of the people, that they should tempt God: and in that sense it is understood two ways: either that they tempted God, after he had given them a Law, which showeth the great perverseness of the people, that notwithstanding the Law given them▪ ceased not to sin against God: or it is a reason why the Lord gave them a Law, because they there tempted him: this latte● sense Calvin preferreth, Quod Deus populi malitiam castigaverit, à quo tentatu● fuerat: The Lord correcteth the malice of the people, of whom he was tempted. But if it were understood of the people, the verb would have been put in the plural number, They tempted him, as vers. 23. When they came to Marah, and vers. 24. jil●●● hag●am, the people murmured, where people is in the singular, but murmured in the plural: And again, the coherence of the sentence beareth not this sense, There he set them, (that is, the people) a law, and there he proved him, the same him then he proved, unto the which he set a law. 2. Some think that Moses in God's name proved the people. Genevens. But the same that is said before, to set them a law, doth also prove them, that is, God, and not Moses. 3. Therefore the meaning is, that God tried here the faith and obedience of his people: and this best agreeth both with the words before going, that he which gave a law unto them, is said also to prove them, and with the words following, And he said, if thou wilt diligently hearken, etc. As God thus said to his people, so he it was that proved them. Simler. QUEST. XLVI. Of the diverse kinds of temptations. Vers. 25. ANd there he proved him. 1. There are three kinds of temptations: God tempteth man, and man tempteth God, and the Devil is the tempter of man. 1. God is said to tempt two kind of ways, either directly, and immediately by himself, or mediately by other: By himself, sometime he proveth and tempteth by blessings, to see if the people will be thereby persuaded to obedience, as he did by giving them Manna, Exod. 16.5. and Deut. 8.16. sometime by afflictions, to see if they will be faithful, as he proved the Israelites in the desert 40. years, Deut. 8.3. The Lord is said to tempt mediately, when others are the instruments and agents, but God the disposer, as, he is said by false Prophets, to prove his people, whether they love the Lord with all their heart, Deut. 13.3. 2. Man also is said to tempt God, as the Israelites did in the wilderness, provoke the Lord by their tentations 40. years, Heb. 3.10. And these tentations are of three sorts. 1. By despairing▪ and distrusting in the power and assistance of God, as Psalm. 78.41. They tempted God, and limited the holy one of Israel: they did limit and tie God unto means; that when they saw no ordinary means to be provided for, they despaired: as they spoke against God, saying▪ Can God prepare a table in the wilderness? Psal. 78.19. 2. They are said to tempt and provoke God, which presume upon God, neglecting, or refusing the means: As our Saviour answered the Devil, that would have tempted him, to cast himself down from the top of the pinnacle, and to trust in God's assistance: Thou shalt not tempt the Lord thy God: to have presumed upon God's help, where there was no cause or necessity, had been a tempting of God. So the Prophet saith, that the King of Judah (in refusing to ask a sign, for the confirmation of their hope in God provoked God, Isay 7.13. 3. Men also tempt God by their curiosity, where as they ask things of God, which are not necessary: as the King of Judah would not ask a sign, because it was to tempt God, Isay 7.12. which is generally true, that he which believeth not God's word without a sign tempteth him: but he was deceived in the particular: for it is no tempting of God to ask a sign, where the Lord doth offer it, as in that place he did. So the Sadduces and pharisees are said to tempt Christ, when they asked a sign: for men do as well tempt God of curiosity, as of infidelity: of this sort was the temptation of the Israelites: When they tempted God in their hearts, requiring meat for their lust, Psalm. 78.14. They did of wantonness and curiosity for their bellies (as the other curiosity is for the mind) lust for flesh when they needed not, having Manna to content them. 3. The Devil is said to be the tempter of man, that is, a seducer and leader of them into evil: and therefore he is simply without any other addition called the Tempter, Matth. 4.4. Here than Augustine's distinction may well be received, Vnam tentationem intelligimus, quae decipit, sic Deus non tentat; altera● qua probat, sic tentamur à Deo: We understand one temptation, which deceiveth, so God tempteth none; one that proveth, so we are tempted of God. The temptation of Satan hath a double act, one toward God, when he tempteth and urgeth God against the Saints, and therefore is called the accuser of the brethren, the other toward men, and so he is the deceiver of the world, Revel. 12.9, 10. And in these temptations unto evil, there is a principal tempter and chief egger unto evil, which is the Devil, and ministering, and underserving tempters, as the concupiscence of our own nature: So the Apostle saith, every man is tempted, When he is drawn away by his own concupiscence and is enticed, jam. 1.14. As Bernard also well saith: Diabolus proprio baculo nos caedit, & manus nostras proprio cingulo ligat, ut caro quae nobis data est in adjutorium fiat nobis in ruinam: The Devil doth beat us with our own staff, and bindeth our hands with our own girdle, that our flesh which was given for our help, should be unto our ruin. Bernard. meditat. cap. 15. QUEST. XLVII. Of the difference between good and evil tentations. IT shall not be amiss here to show the differences between good and evil tentations. 1. They differ in the efficient cause, God is the author of the one, as God tempted Abraham; the Devil of the other, as he entered into judas heart and tempted him to betray Christ. 2. The end is diverse: Deu● tentat ut doceat, Diabolus ut decipiat: God tempteth to teach us, the Devil to deceive us. August. de tempore, serm. 72. Abraham's temptation showeth the one, and jobs the other: Deus tentat ut cor●●et, Diabolus tentat ut subruat, God tempteth to crown us, the Devil tempteth to confound us. Ambros. lib. 1. d● Abraham. cap. 8. 3. The manner also is diverse, the Devil promiseth fair and performeth foul, he maketh himself a friend, but in the end turneth a foe, he beginneth like a Lamb, but endeth like a Lion▪ Vt spirituales defra●det transfigurat se in angelum lucis, ut fortes comprimat apparet ag●us: To deceive those that are spiritual, he transfigureth himself into an Angel of light, to overcome the strong, he showeth himself as a Lamb. Augustin. soliloq. cap. 17. He inveigleth Judas with hope of gain, when he betrayed Christ, but he paid him with hanging. God chose for the present seemeth to frown, and to be as an enemy, but he in the end showeth himself a father: he beginneth with hard precepts, but endeth with sweet promises: Incipit à vinculis ferreiss, finite ad t●rqu●m auream: He beginneth with ir●● bands, but endeth with a golden chain: August. As Joseph's prison irons were turned into a golden chain, Gen. 41.42. God handled job at the first as one of his enemies, job 19.11. but in the end he doth plentifully reward him, job 42.10. 4. Good temptations are wrought by good Ministers and instruments, evil temptations by evil instruments: the temptations wherewith the Lord proved Israel, were wrought by the hand of Moses and Aaron, and by good Angels: but the Sabeans and Chaldeans were Satan's instruments in the afflicting of job: so Augustine: Deus per homines bonos tanquam per ministros suos agit omne quod bonum est: diabolu● per homines malos tanquam satellites suos exercet omne quod malum est: God by good men as his ministers doth whatsoever is good: the Devil by evil men as his assails worketh all mischief: serm. 85. de tempore. 5. They differ as in the instrument that worketh, so in the measure of working: God tempteth his children according to their strength: as the Apostle saith: God is faithful and will not suffer you to be tempted above that you are able, but will give an issue with the temptation: 1. Cor. 10. 1●. Good temptations are neither greater, nor more than the children of God can bear. But the Devil layeth on load, he hath never done, as he sent one cross in another's neck upon job: Ingrui● nuntius post nuntium, congeminat vulnera: One messenger followeth at another's heels, he doubleth his strokes: Non unum telum diabolus habet, freque●●●● vulnera: The Devil hath more than one weapon, he sendeth his darts thick, Ambros. lib. 4. in Luke. 6. They differ in the power of the tempter: God whom he will he draweth unto him by his temptations, he worketh upon men's hearts and affections, and turneth them as it pleaseth him: Ex nolentibus volentis fa●●t: He of nilling maketh willing, August. But the Devil forceth none: Suadere, solicitare potest, cogere ●●p●tect, non ext●rquet consensum, sed petit: He may persuade and solicit, but he can compel none: he extorteth not one's consent, but beggeth it. August. hom. 12. 7. Another difference is in the subject of the temptations, that is, such as are tempted. Deus probatos sibi tentat, unde David, proba me Deus & tenta me: God doth tempt those which are known to him, as David saith, prove me O God and try me, Ambros. lib. 1. de Abraham. cap. 8. The righteous are the object of God's temptations, as he tempted Abraham. But the wicked for the most part the temptations of Satan work upon, as the Apostle saith, 2. Tim. 2.16. That they may come unto amendment out of the snare of the Devil which are taken of him at his pleasure. 8. The matter of the temptation is diverse: God tempteth about things external, sometime veris, which things fall out in deed: as when Abraham was tempted to come out of his country: sometime Compositis & fictis: With things supposed and pretended: as when he was tempted to sacrifice Isaac. But the Devil's temptations are most exercised in spiritual things: Non solum in vitiis, sed in ipsis spiritualibus exercitiis laqueos abscondit: He doth not only in vices, but even in spiritual exercises hide his snares: he tempteth unto vice, and maketh men proud of virtue: August. Soliloq. cap. 17. tom. 9 9 The success of these temptations is much differing: God never faileth in his work, neither is deceived: but his tentation hath the end for the which he sendeth it, as in the proof of Abraham's obedience. But the Devil is prevented in his purpose, and whom he seeketh to supplant, they become stronger. Illuditur diabolus, & vulnere suo contra se armat, quem debilitandum putavit: The Devil is mocked, and with his own wound armeth them against him whom he thought to weaken, Ambros. lib. 1. de penitent. cap. 12. 10. Lastly, the effect of these temptations is far unlike: Gods temptations do try out for the most part, that good, which is in a man: as Abraham's obedience appeared in his tentation: so Augustine, Tentatio Dei non illud agit, ut ipse aliquid cognoscat, quod ante nesciebat, sed illo tentante, id est, interrogante quod in homine occultum est proclatur: God by his tentation seeketh not to know that which he knew not before, but by his tentation as a kind of interrogation, that which is hid in man is brought to light. Serm. de tempor. 72. But Satan's tentation discovereth that evil which lieth hid in a man: as in judas, his malice and covetousness, in betraying his master for money. See more of the difference between good and evil tentations: doctrine 1. upon Gen. 22. QUEST. XLVIII. Wherein the Lord at this time proved his people. NOw the Lord at this time proved and tried the people in these three things. 1. Tentavit aquarum penuria: He proved them by the penury of water: Borrh. Pelican. 2. Tentavit lege data: He proved them by giving them a law. Simler. Probavit eum num jugo adsuescere vellet: He proved them, whether they would yield unto the Lord's yoke: Osiander. 3. The Lord also proved them by his mercies, in healing the waters, and sending them drink in their necessity. In the first he trieth their patience, in the second their obedience, in the third their thankfulness. QUEST. XLIX. What diseases of Egypt he meaneth. Vers. 26. I Will put none of those diseases upon thee which I brought upon Egypt. 1. Some understand here the diseases which the Israelites had in Egypt. Cajetan. But the words do plainly show, that he meaneth such diseases as were imposed upon Egypt: called also the diseases of Egypt, Deut. 28.60. 2. Neither yet are the ordinary diseases of Egypt here understood, such as was the Leprosy, called (Elephantiasis) peculiar unto that country, caused by the contagion of Nilus: for the Lord speaketh of such extraordinary diseases, as he brought at that time upon the Egyptians. 3. Some therefore do refer them to the plagues of Egypt, which the Egyptians endured: but seeing most of those plagues were without their bodies, and here the Lord speaketh of such diseases as were in the body, as it appeareth by the reason annexed, I am the Lord that healeth thee: such plagues then as touched not the Egyptians in their bodies, are not here comprehended under the name of diseases: and beside, seeing this promise conditional, upon their obedience, includeth a secret commination, that if they walk not in obedience, the Lord will bring upon them all those diseases, and yet we read not of such plagues, wherewith the Israelites were punished for their disobedience: it seemeth then, that those external plagues of Egypt, are not here signified. 4. Wherefore special reference is here made, to those swelling, burning, biles and running sores, wherewith the Egyptians were smitten in the sixth plague, Exod. 9▪ 11. by that kind, understanding the like burning diseases, and swelling sores: as this to be the meaning, may be gathered, Deut. 28.60. where after he had said, He will bring upon thee all the diseases of Egypt, whereof thou wast afraid: than it is added, And every sickness, and every plague, which is not written in the book of this law, vers. 61. QUEST. L. Whether job, being a righteous man felt not the diseases of Egypt. BUt here a further question ariseth, how this promise was fulfilled toward job, who being a righteous man, was notwithstanding smitten with botches and sores. 1. Ferus 〈…〉, that these diseases were the plagues of Egypt, which were not laid upon job: but seeing one 〈…〉 plagues was of botches and sores, though job felt not all the plagues, yet therein he was tried; and also, his sheep and servants were destroyed with lightning and fire from heaven, which also was one of the plagues of Egypt; therefore, this answer doth not satisfy. 2. Neither yet will we say, that job lived before these times, and that this promise was made to the Israelites, for the same equity was general in all times, and extended to all persons. 3. Therefore, this we answer: that this promise to be kept from the diseases of Egypt, is conditional, upon the keeping of all God's ordinances, which never any did but Christ, who was freed in his holy flesh from all diseases, and corporal infirmities: now job, although in respect of others, he was a perfect man, yet he could not justify himself toward God: for he saith, If he should wash himself with snow water, yet his own clothes should defile him, job 9.30. though he should stand upon his best works, yet the Lord could find out his sins. And beside, these corrections laid upon job, were not punishments and plagues for his sin, but the Lords chastisements in the end, to his greater comfort. And further, we understand the diseases of Egypt to have been general; this letteth not, but that some particular persons in Israel, might be touched with the like diseases, as Ezechiah had a boil, yet were they not the plagues of Egypt, that is, universal and general. QUEST. LI. In what sense the Lord saith, I am thy healer. I Am the Lord that healeth thee, or, I am thy healer or Physician, for so the word Ropheca signifieth▪ 1. This reason containeth an argument from the contrary: I am he that keepeth diseases from thee, and healeth them, therefore will I not bring them upon thee. Vatab. 2. And further, this reason is taken from the power of God: Ego possum & volo tui corporis vires conservare, etc. I can and will preserve the strength of thy body, and retain it. Osiander. 3. And further, this promise is grounded upon the natural inclination of God unto mercy: Non vult mortem peccatoris, potior apud eum est misericordia quam ira: He will not the death of a sinner, mercy beareth greater sway with him, than wrath. Pelican. 4. And the Lord here promiseth, not only to heal all their infirmities, and help their present dangers, but keep from them all perils imminent, or to come: as they had present experience by the healing of the waters. QUEST. LII. Of the fountains and Palm trees in Elim. Vers. 27. ANd they came to Elim, where were twelve fountains of waters. 1. Concerning the situation of this place, it seemeth that it was in Arabia petraea: and from these fountains proceeded the river which watered the City Petra, and the circuit thereabout: this flood Herodotus calleth koris, of the coldness thereof, for kor in Hebrew signifieth cold: by the benefit of this river Cambyses, as writeth Herodotus, once made a way and entrance into Egypt. jun. 2. It seemeth it was a watery place, because Palms do not grow in dry grounds. Calvin. 3. So it was every way commodious to camp in, the water was necessary both to quench their thirst, and to allay the heat with the coolness thereof, and the Palm trees (which some interpret Date trees) were comfortable both for their shadow, and their fruit. QUEST. LIII. Of the mystical signification of the twelve fountains, and 70. Palms. THis camping place in Elim, in respect of the fountains and Palm trees there growing, hath a threefold application: 1. It resembleth the present state of Israel; the twelve fountains, the twelve tribes, that were watered there: the 70. Palm trees, the 70. Elders, which were afterward chosen, and the Palm beside betokened victory. 2. Beside, the twelve fountains were a representation of the twelve Apostles, out of whose pure doctrine, the Church of God is nourished and refreshed: the 70. Palm trees set forth the Doctors and Fathers of the Church, whose writings, as the palm trees give comfort, both with shadow and fruit, are also profitable, so long as they are watered with these twelve fountains, that is, swarve not from the Apostles doctrine. Some also make these 70. Palm trees, a type of the 70. disciples. Pelican. These as instruments, do set forth unto us the true living water, the Messiah, by faith in whom the Church is spiritually nourished and sustained. 3. This also was a type and figure of everlasting life, and of the state of the blessed: as S. johndescribeth the heavenly Jerusalem, by the river that was in the midst of it, and the tree of life growing by it, that bore twelve manner of fruit. Borrh. QUEST. LIV. Of diverse errors and oversights of josephus. NOw in the last place, I will briefly show, how many errors and oversights are committed by josephus▪ in the narration of this short story. 1. josephus thinketh, that before the people came to Marah, they carried water with them in their journey, and digged pits by the way, and found water, but not enough: but the text saith they found no waters, that is, none at all. 2. He saith that they came pri●● v●sp●r●, the first evening unto Marah: but Moses saith, that they went three days in the desert, till they came to Marah, both in this place, and Numb. 33.8. 3. He saith, Moses accepit frustrum ●igniforte ibi jacens: That Moses took a piece of wood by chance, there lying, to cast into the water: whereas he found not that wood by chance, but the Lord showed it him. 4. He addeth, that when the people asked what need the●e was to change the water, he cast not in the wood, but commanded them to draw out a great quantity of the water, and then the rest would be sweet, and they did so: But Moses showeth how the waters became sweet, by casting in the tree. 5. He misreporteth the story, concerning the pleasant place of Elim, saying, that a far off, it seemed a delectable place, but when they came near, ●●●●llit omnium expectationem, It deceived the expectation of all. 6. He saith further, that the palm trees were not Admodum pro●●ra propter loci ariditatem: That the palms were not very tall; because of the dryness of the place. wherein he seemeth to follow the Septuagint, that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunks of palms: But the text showeth that it was a watery place, where were twelve fountains, and therefore the Palms there growing, were like to be goodly trees: And if they were such stubs, and stumps of 〈◊〉, neither profitable for shadow or fruit, Moses would not have made such a special mention thereof, both here, and Num. 33.7. josephus goeth on, and telleth that these twelve fountains were not sufficient, Vt humidita●em terr● subministrurent: To minister moisture to the earth. But the contrary is showed before, quast. 52. and it seemeth it was a marry and commodious place, because it is said, they camped there by the waters. 8. josephus also writeth, that in this place, for want of food, the people murmured against Moses: whereas their murmuring for want of food, was afterward in the desert of Sur, chap. 16.1. And thus far of the questions, doubts and difficulties, which this Chapter, as we have seen, hath plentifully afforded. 4. Places of doctrine. 1. Doct. All proceedeth of God's mercy. Vers. 13. THou wilt by thy mercy carry this people. Whatsoever the Lord doth for his people, proceedeth of his love only, and mercy, not of any merit or desert in them. Simler. As jacob confesseth, he was not worthy of the mercy and truth, which the Lord had showed him. 2. Doct. All both men and women, must set forth God's praise. Vers. 20. ANd all the wom●n came out after her. In that not only the men, but women also here did s●ng, and set forth God's praise: it showeth that all in general, both men and women, should ●ee exercised in singing to the praise of God, as the Prophet David exhorteth all people to praise the Lord, Psalm. 147. both young men and maids, old men and children, Psal. 148. Ferus. 3. Doct. Of the lawful use of Church Music, and how it ought to be limited. THey came out with timbrels. As hence it may be gathered, that there is a commendable use of Music, both in voice and Instrument, in the public service of God: So here certain rules are prescribed, which serve for the moderation and limitation of Church Music. 1. That according to the Apostles rule, all things are to be done to edifying: as here Miriam and the rest so sing, as they are understood, for the women answered the men, and the women answered themselves in singing. So he that singeth in the Church, should so sing, as that he both edify himself and others: Augustine saith concerning the hearer, Si sonum non sensum libido audiendi desideret, improbatur: If he that heareth, regard the sound more than the sense, it is to be reproved. Cont. julian. lib. 4. cap. 14. And touching the Singer, Bernard thus confesseth, Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantar●m; magis delecta●ar in vocis modulatione, quam in cordis compunctione: Oftentimes in the sacred mystery, I did marble with my voice, to sing more sweetly; I delighted more in tuning the voice, than in turning my heart. He acknowledgeth this to have been a fault in himself, and so is it in all such singers as use the like. 2. Another rule is, that all things should be done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decently, and with a comely grace, 1. Cor. 14.40. Miriam being a prophetess with the rest, did sing after a sober manner, as it became a grave Matron or Prophetess: so should Church Music, expressed by voice or Instrument, be grave and sober, not with divisions, and running catches, and curious warbling, and breaking of the voice: As Augustine well saith, Sobri● psal●●●● in ecclesia divin● 〈◊〉 Prophetarum: We do sing soberly in the Church, the divine songs of the Prophets, Epist●l. 119. cap. 19.3. The Apostle addeth a third rule, that all things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to order. And this is agreeable to order, that things most necessary in the service of God, should have the first and the chiefest place: Music then should be used and ordered in the Church, as that it hinder not the preaching of the Word, neither take up that time, which should be spent in spiritual instruction, and in edifying of men's souls. There is no comparison between preaching and singing in the Church, like as S. Paul preferreth five words, spoke with understanding to the instruction of others, before ten thousand words uttered in a strange tongue, 1. Cor. 14.19. such odds there is between lively and edifying preaching, and dumb tunes, and unedifying songs. This abuse hath been espied, even in the popish Church, when other necessary parts of God's service, as prayers and thanksgiving, were many times omitted, because of the Organ play, and tedious Church-musike: and it is censured in these words, Illud non rectè fit in quibusdam ecclesia: This is not well done in certain Churches, etc. colonians. part. 2. chap. 12. 4. Doct. Of the lawfulness of Physic, and the abuses thereof. Vers. 27. I The Lord am thy hea●er, or Physician. By this, that the Lord giveth himself this title, the honourable science of Physic is commended: The Physician is to be honoured in the time of health, against the day of sickness. Luke is called the beloved Physician, Colos. 4.10. He would not, being called to be an Evangelist, retain a calling either unlawful, or dishonourable to his profession: Ecclesiasticus well adviseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour thy Physician: not the science of Physic, but the abuse of Physicians is to be condemned. And there are two general faults in that calling, one is in the professors, and practitioners themselves, if they be not faithful, but make long cures, to enrich themselves, and impoverish their patients, as that poor woman was handled, which had been troubled with a bloody issue twelve years, and had spent all she had: the text saith, She had suffered many things of the Physicians and had spent all she had, and it availed her nothing, but she became much worse, Mark. 5.26. where four inconveniences are set down, that came by the fraud of the Physicians, the prolonging of the disease, the putting of her body to pain, the wasting of her substance, the increasing of her disease. The other fault is in patients, when they trust to Physicians, and forget God, (as Asa did, 2. Chron. 15.13.) who can work without Physicians, but they can do nothing without him. 5. Doct. That is only right, which the Lord commandeth. Vers. 26. IF thou wilt do that which is right in his sight, and give care to his commandment. Tunc rectum est opus homini●, cum eo modo fit quo Deus jubet: Then a man's work is right, when it is done as the Lord biddeth. Pelican. For that is not right, which seemeth good in a man's own eyes, but what is approved of God: as the Lord by his Prophet saith, They worship me in vain, teaching for doctrines the commandments of men, as our Saviour citeth the Prophet, Ma●k●. 7. 5. Places of confutation. 1. Confut. Against uncertainty or doubtfulness of salvation. Vers. 13. THou wilt carry thy people. But in the Hebrew it is ●achitha, thou hast carried: Propter certitudinem fidei, sic de futuris loquitur, ut de praeteritis: For the certainty of faith, he so speaketh of things to come, as already past. Ferus. As S. Paul saith, By his mercy he saved us. Tit. 3.6. whereas yet we are not saved, but are assured of our salvation by faith in Christ This then showeth the absurdity of popish doctrine, that counteth it presumption for any man to be assured of his salvation. 2. Confut. Against the Manichees. Vers. 25. ANd there he proved him. The Manichees upon the like place, where the Lord is said to tempt Abraham, thus objected: Egone Deum colam qui tentat? shall I worship a God that tempteth? These Manichees rejected the old Testament, and the Author thereof, they made two beginnings, one of evil, the other of good, two chief Princes, the one of darkness, to whom they ascribed the old Testament, the other the Prince of light, whom they held to be the Author of the new Testament. S● displiceat tibi Deus tentans, displiceat & Christus tentans: If God displease thee, because he tempteth, then must Christ also displease thee, because he is said also to tempt: As he said to Philip, Whence shall we buy bread, that th●se may eat? joh. 6.5. than it followeth, This he said to prove or tempt him, for he himself knew what he would do. Christ is said to prove him, that is, to see what he would say: so, Deo tentante id quod occultum est proditur: God tempteth, that what is hid may be bewrayed: Deus tentat ut d●ceat, and God tempteth to teach and instruct: August. de tempore, serm. 7●. See before quest. 50.51. 3. Confut. Against free will. Vers. 26. IF thou wilt give ear unto his commandments. These and the like places are urged by the Romanists, to prove freewill, as Esay. 1.19. If ye consent and obey, ye shall eat the good things of the land: upon these and such other places, they argue thus: If it be in our power to perform these conditions, then have we free will, if not, to what end are they propounded? Bellarm. lib. 5. the great. cap. 19 Contra. This argument consisteth upon a disjunctive proposition: These places either show free will, or else they are propounded in vain. First therefore, I answer, that according to their collection, these places as well show, that a man hath power of himself to keep the Commandments, as that he hath free will: But this S. Paul denieth, and thereupon he concludeth, that every one that is of the works of the Law, is under the curse, because they cannot keeps it, Secondly, these places being urged in their sense, do as well conclude, that a man of himself, without grace may keep God's commandments, for if a man cannot perform them wholly of himself, the same question remaineth, why they are propounded to him that cannot keep them? Thirdly, And yet though it be not in man's power, to keep these commandments, they are not in vain, for they serve as spurs to incite and stir us up to obedience, and to strive unto perfection, and to labour to go forward. But S. Paul showeth the only sufficient reason, why the Lord gave the Law, to be a Schoolmaster to bring us unto Christ, Galath. 3. And Augustine writeth excellently of this point: Non ob aliud superbis data ista praecepta sunt, quam ut in suis viribus deficientes in quibus confidebant, liberatore● requirerent: These precepts were for no other cause given to the proud people, than that failing in their own strength, wherein they trusted, they should seek for an helper, and deliverer. Contra Celestin. de perfectione justitiae. 6. Places of Moral Observations. 1. Observ. Against vain confidence in strength or riches. Vers. 4. HIs chosen captains were drowned also in the red sea. Notwithstanding, their great power, nobility, favour with the King, skill in feats of war, the Lord being mightier than they, and a greater man of war, was able to confound and overthrow them: this showeth that no man should put confidence in his nobility, power, riches. Ferus. As the Prophet saith, jerem. 4.23. Let not the wiseman glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches, etc. 2. Observ. The enemies of the Church are the enemies of God. Vers. 7. THou hast overthrown them, that rise against thee. They which are enemies unto the Church, the Lord holdeth them to be his enemies: they which rise against his people, do set themselves against the Lord: as the Lord Jesus said to Saul, Why persecutest thou me▪ Simler. They then, which oppose themselves to the Church and people of God, do bid battle to the Lord himself, and he will take their cause in his own hand, and maintain it. 3. Observ. Sin presseth down to hell. Vers. 10. THey sunk as lead in the mighty waters. Sin is heavy, and presseth down, ye● it weigheth down to hell: Examinemus ergo nos per poenitentiam ne deprimamur gravitate pec●atorum usque in profundum: Let us therefore examine ourselves by repentance, lest we be pressed down with the weight of our sins, into the deep. Ferus. So the Apostle exhorteth, That we should cast away everything that presseth down▪ and sin that hangeth on so fast, Hebr. 12.1. 4. Observ. Not to give over to go on in our calling, notwithstanding the unthankfulness of men. Vers. 24. THen the people murmured against Moses, and he cried unto the Lord. Moses notwithstanding the people's murmuring, goeth on in his calling, and leaveth not off to pray for them, though they were a very stubborn and ungrateful people: this teacheth the servants of God, to go on with courage in their calling, notwithstanding, the evil acceptance in the world of their labours: Ministers must look for small thank at the hands of men, for their pains: nor yet must such as labour, either by preaching or writing, to propagate the knowledge of the truth, look for their reward among men: nay it ought to be a comfort unto them, that they find not their reward here, for it is a sure sign, that a greater reward is laid up for them in heaven: As the Lord saith by his Prophet jeremy, Refrain thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded, jerem. 31.16. As Moses here prayeth for a murmuring and unthankful people; the like doth Samuel, God forbid that I should sin against the Lord, and cease praying for you, but I will show you the good and right way, 1. Sam. 1●. 23. 5. Observ. Obedience the best remedy against sickness. Vers. 26. IF thou wilt keep all his ordinances, than I will put none of these evil diseases upon thee. The best medicine then, against diseases and sickness, is obedience, and to walk in the fear of God. Osiander. And sin is that which causeth disease's: as S. Paul showeth, that diverse among the Corinthians, were some sick, some weak, some were fallen asleep, because of certain abuses, which they committed in celebrating the Lords Supper: And in the same place, the Apostle showeth the best remedy: that they should judge themselves, (by repentance and amendment of life) and then they should not be judged of the Lord, by sickness, mortality, and other such judgements, 1. Cor. 11.30, 31. 6. Observ. After heaviness cometh joy. Vers. 27. ANd they came to Elim, where were twelve fountains, etc. After they had gone thorough d●y and barren places, the Lord bringeth them to a pleasant and comfortable station: thus the Lord after heaviness sendeth comfort, after labour rest, after affliction prosperity. Simler. As it is in the Psalm, Weeping may abide in the evening, but joy cometh in the morning, Psal. 30.5. CHAP. XVI. 1. The Method and Argument. THis Chapter showeth both the necessity and want of food, which the children of Israel sustained, to vers. 4. then the supply of their want in the rest of the Chapter. First, their want is described: 1. By the circumstances of the time and place. 2. By the effects, their murmuring: where are set forth the circumstances of their persons that murmured, the whole congregation, and against whom, namely, Moses and Aaron, vers. 2. then the matter of their murmuring, vers. 3. Secondly, the supply is: 1. Promised by the Lord, with particular direction, what they shall gather upon every day, and what upon the sixth day, vers. 4, 5. 2. The same is declared to the people: 1. Jointly by Moses and Aaron, with a reprehension for their murmuring vers. 6, 7. 2. By Moses alone, vers. 8. 3. By Aaron alone, at the appointment of Moses: where is showed, both what the people saw while Aaron spoke, and what the Lord said before to Moses, vers. 10, 11, 12. 3. The promise is exhibited: where first is described the manner of the coming forth of the fl●sh, then of the Man, vers. 13, 14. 2. The effect which it wrought, the admiration of the people, which is showed by the name Man, which they gave it. 3. Then followeth certain laws and precepts, for the disposing and ordering of thi● Man. The first law and order is, how much every one should gather: where is set forth the precept or rule, vers. 16. The obedience of the people, vers. 17. and the success, vers. 18. The second precept is, that nothing should be reserved till the morning, where both the transgression of the people is showed, vers. 20. and their obedience afterward, in gathering it every morning, vers. 21. The third precept is, that they should gather none upon the Sabbath, but twice so much upon the sixth day, to serve also for the Sabbath: here is declared. 1. The occasion of this law, the information of the rulers, with the occasion thereof, the people gathering double on the sixth day, vers. 21, 22. 2. Then the promulgation of the law of the Sabbath, with the obedience of the people thereunto, to vers. 27. 3. The transgression of the people, vers. 27. 4. The reprehension by Moses, with an iteration of the law, to vers. 30. 5. The reformation of the people, vers. 30. with a further description of Man, vers. 31. The fourth precept is, the reserving of Man in a pot, commanded by the Lord to Moses, vers. 32. prescribed by him to Aaron, vers. 32. and by him accordingly performed, vers. 34. Lastly is showed the perpetual use of Manna, till they came to the land of Canaan, vers. 35. 2. The diverse readings. Vers. 8. When the Lord hath given▪ I.U.S. where must be supplied; ye shall know. I. better than, I.U. at eventide shall the Lord give. B.G.L. for here the preposition is omitted: the word is, beateth, in giving. A P.H. Vers. 10. They looked towards the wilderness. A.P.B.G.L.U. they turned them. I.S. phanah signifieth both. A.P.B.G. cum caeter▪ G.P.I. B. G.I.c● c● B G Vers. 14. When the dew which was fallen (or the lying of the dew) was ●●●ended. G.P.A. or, lift itself up. I. was gone. B.U. had ceased. S. had covered the face. L. Vers. 14. A small round thing. I.B. G.A.P.U. better than, a small white. S. or, pilo ●usum, beaten with a pestle. L· mecusphas, round. Vers. 15. It is Man. B.G.U.I.P. better than, what is this? S.L.A. for, mah▪ not man, signifieth what. Vers. 29. Turn every man in his place. G.I.U.P. at home. B. with himself. L.S. the word is, ●actun, sub se, under him. P. that is, in the place under him. Vers. 31. As wafers made with honey. I.B. G. cum caeter. better than, fi●e flower made with honey. I. S.L. tzaphichith, cakes, wafers. Vers. 34. Laid it up before the Testimony to be kept. B.G. cum caeter. better than, posuit in Tabernaculo: he put it in the Tabernacle. L. haghaduth, the Testimony. 3. Questions and doubts discussed and explained. QUEST. I. Of the desert of Sin. Vers. 1. THey came to the wilderness of Sin, etc. 1. There was another desert called Zin, where Miriam Moses sister died, which is named also Pharan, and Kadesh, Numb. 33.36. but with this difference: this Sin is written with samech, the other with ●sade: Marbach. Simler. Then Tostatus is somewhat deceived, who maketh two deserts bearing the same name Sin: qu. 1. in Exod. whereas the one is Sin, the other Zin or Tzin. 2. There was also the desert of Sinai, which was diverse from this of Sin: for into this desert they came on the 15. day of the second month, but into the other, on the first day of the third month, chap. 19.1. Thostat. 1. quaest. 3. This was the eighth station or mansion place of the Israelites: the seventh which was by the red Sea, Numb. 33.9. is here omitted: as other stations there numbered, as Raphkah, and Alush, are not here rehearsed, but only the principal places remembered▪ jun▪ Simler. QUEST. II. Of the time, when the Israelites came into the desert of Sin. THe fifteenth day of the second month: 1. This was a month after their coming out of Egypt, whence they departed upon the 14. day of the first month: Marbach. 2. Which showeth their great ingratitude, who in so short a time had forgotten all those miracles, and great works, which the Lord had done for them in Egypt, and their mighty deliverance from so great a bondage: Pelarg. 3. As also by this appeareth the cause of their great want and penury: they had now spent all their provision, which they brought out of Egypt, of the which they had lived all these thirty days, feeding thereof but sparingly neither: for they could not bring out much food with them, coming forth in haste, and having no other carriage but upon their shoulders, and they pretending to go out to sacrifice in the desert, could not without suspicion of a purpose not to return, convey much away: Simler. 4. Now further it is to be observed, that this 15. day of the second month, when Manna was given, was the same day which was prescribed for them to keep the Passeover in, that were unclean, Numb. 9 signifying thus much, that the true Manna was not given to the Jews, which observed the first legal pasch, but to the Gentiles, which were unclean through their filthy Idolatry, Christ the true Passeover was offered: and this was the second pasch under the Gospel, which succeeded the first pasch under the Law: Ferus ex Gloss. ordinar. QUEST. III. Whether all the children of Israel murmured. Vers. 2. ANd the whole congregation of the children of Israel murmured. 1. The word Lun here used, signifieth to persist, as also to murmur: but the latter is more proper, they persisted obstinate, and opposed themselves by their murmuring against Moses and Aaron. 2. It is like that there were some godly persons among them that murmured not, as Caleb and joshua: but because they were but few in respect of the rest, all are said to have murmured: Lyran. and even the Saints also are not without some infirmities: Ferus. 3. The whole congregation therefore is said to murmur, both because it was general throughout the camp, and in regard of the manner, they assembled tumultuously against Moses and Aaron, and showed their discontent: Simler. 4. It is added, in the desert, to show the cause of their murmuring: the place where they were was barren and dry, and yielded no hope of any succour or comfort: jun. And beside, their wretched nature appeareth, that being in such misery and distress, which should have stirred them to prayer, they fell to murmuring: Simler. 5. This famine then, which they endured, was the more grievous in these three regards: because all their provision, which they had brought out of Egypt was spent: and there was small hope of any new supply in that vast and barren desert; and beside, the multitude was so great, that a little provision would not suffice: Borrh. 6. So for this cause all the congregation is said to murmur, both to include the Levites, who also murmured with the rest: and there were beside other strange people mingled with the Israelites, who set them on work to murmur, as we read, Numb. 11.4. Tostat. quaest. 1. QUEST. IV. How they are said to have murmured against Moses and Aaron here, and afterward against the Lord. AGainst Aaron and Moses. Yet afterward verse 8. they are said to have murmured, not against them, but against the Lord: the reason is this: 1. Because they were the servants and Ministers of God: and he which murmureth against God's Ministers, contemneth God himself: Genevens. And Moses so saith, Vt adversus illum se scirent murmurasse, qui illos miserat: That they should know, that they had murmured against him, who had sent them. August. qu●st. 59 in Exod. 2. They are said then to murmur against Moses and Aaron, because their speech was directly against them, and to them: but in effect it was against the Lord: because not Moses and Aaron, but the Lord had brought them out of Egypt, which the Israelites repented them of, and were discontented with: Lyran. and beside, that which they murmured for, the want of flesh and of bread, Moses could not give them, but God. Thostat. quaest. 1. QUEST. V. Of the grievous murmuring of the Israelites. Vers. 3. O That we had died by the hand of the Lord, etc. These murmuring and obstinate Israelites do diversely offend: 1. In their ingratitude in extenuating the benefits, which they had received, upon every occasion: they look only unto their present state, and place, where they were, and think not of the place of bondage, whence they were brought: Pellic. 2. They prefer carnal things before spiritual, the fleshpots of Egypt before the glorious presence of God, who now showed himself visibly among them: Ferus. 3. They prefer their miserable bondage in Egypt, with their gross fleshpots, before their glorious liberty, being in some want, whereas men will even with the loss of their lives redeem their liberty: Marbach. 4. Yea they untruly accuse Moses and Aaron, as though they had brought them out for their destruction: whereas they did therein nothing of their own head, but as the Lord directed them: Ferus, Pelican. 5. Yea, they call their glorious vocation from bondage to liberty, a death and destruction. Borrh. QUEST. VI How the Israelites are said to have fit by the fleshpots of Egypt. WHen we sat by the flesh pots. 1. The word (sir) signifieth both a pot and a thorn: because they used to hang their pots upon hooks of iron, or wood, like unto thorns: and so the meaning is, that they sat by the pot hangers, whereon they used to hang their pots: Oleaster. 2. Some think, this is spoken because they had flocks of cattle in Egypt, whereof they might have fed, if they would, but they did rather use to eat of fish and fowl, which they had there in abundance: Gloss. ordinar. 3. But though the Egyptians abstained from the flesh of bullocks and sheep, it is like the Israelites had their fill: and their fitting by the flesh pots, both noteth their security: Lyran. and their carnal voracity and greediness: Sedebant affectuo●e: They sat gaping over the pots? Tostat. They had cattle in the desert, but if they should have eaten of them, they might soon have killed them all up. 4. But it is very like that they speak somewhat lavishly in the commendation of Egypt, as Dathan and Abiram did call it a land that flowed with milk and honey, Numb. 16.13. of purpose to disgrace and diminish the true praise of the land of Canaan, which indeed was the land that flowed with milk and honey. 5. Some think further, that they had no such store of cattle in the wilderness, because of the want of pasture: o● that they spared that kind of flesh, lest they should want for sacrifice: but it is not like that this people had any such religious thought at this time: therefore it is more probable, that they longed not for such kind of flesh, which was at hand, but for the flesh of fowls, such as they used to eat in Egypt, and they wanted now: for the nature of discontented people is, to loathe such things, as they have, and to covet and desire that, which they have not: and in that the Lord giveth them quails, it seemeth he satisfied their own desire, but to their further hurt, in sending that kind of flesh which they lusted after: Sic fore Gloss. Ordinar. QUEST. VII. In what sense the Lord saith he will rain bread from heaven. Vers. 4. I Will cause bread to rain from heaven. 1. Some think, that by bread is understood generally▪ any kind of nourishment, after the manner of the Hebrew phrase: Gloss. ordinar. Lyran. Oleaster. But Augustine's reason overthroweth this interpretation: Nam isto nomine carnes complectuntur: qu●st. 60. in Exod. ipsa enim alimenta sunt: for so also the flesh should be comprehended in this word, for they were also a kind of nourishment; but the flesh and bread here promised, were two distinct things, as is evident, vers 8. 2. Neither is yet bread here taken properly, for that which is made of corn, for of that kind Manna was not. 3. Therefore the (name) bread, is here taken for that which should be in steed of bread, as the foundation and stay of other meats, which should serve to strengthen man's heart, as bread doth, Psalm. 104.14. and for that, they were to use it as bread, in grinding it, and baking it, and making cakes of it, Numb. 11.9. Tostat. 4. It is said to rain from heaven: because it came down in the manner of rain or snow, Quaest 2. in Exod. out of the air, which is called by the name of heaven: as Psal. 8.8. they are called the fowls of heaven. 5. And hereby the Lord signifieth the great abundance of this heavenly bread, which should overflow, and fall every where, as the rain, that both poor and rich might have enough: and in that it came from heaven, he would teach them, that although the earth was barren below, that he could command the heavens above to nourish them, that they should no more be so diffident or distrustful. Ferus. QUEST. VIII. Why they are commanded every day to gather this bread. GAther that which is sufficient for every day. 1. What this sufficiency was, is afterward expressed, vers. 16. for every one, a gomer full. Tostat. 2. And as God promiseth to send it, so they are required to gather it: whereby is signified, that although God do send bread, and other necessaries for the sustentation of man, yet he must do his diligence in the labour and travel of his vocation. Ferus. 3. And here the Lord promiseth only sufficiency, not superfluity, that they should not give themselves to immoderate appetite and gluttony. Pelican. 4. And further, the Lord promiseth bread, not for years or months, but for every day for itself, that they should depend upon God's providence, day by day. Genevens. And for this cause the Hebrews think, that the seventh year of rest was appointed in the law, wherein they should neither sow nor reap; that as well the rich as poor should that year depend upon God's providence. And agreeable unto this rule, is that petition in the Lord's prayer: Give us this day our daily bread: where our Saviour teacheth us daily to depend upon God for our food. Oleaster. QUEST. IX. How the Lord is said by this to have proved his people, and to what end. Vers. 4. THat I may prove them. 1. This probation of them, was not to that end, that the Lord should have experience of them, for their froward nature was well enough known to him: but as Augustine saith, ut ipsis hominibus ostenderet, to make them known to themselves and others: Tostat. 2. Some refer this probation or trial, to that particular law and precept of gathering but a certain portion of Manna every day: to see whether they would believe God's promise, and depend upon him: Sic Vatab. Borrha. Galas. Tostat. Rupert. 3. Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath: as the Lord tried Adam's obedience in that one prohibition not to eat of the forbidden fruit: Simler. 4. Some will have it taken more largely of all the precepts and commandments touching Manna: which were eight in all: 1. To gather Manna in the morning. 2. To gather that which was sufficient. 3. Not to exceed in eating the measure of a gomer. 4. Not to leave any till the morrow. 5. Upon the 6. day to gather double so much. 6. To reserve one gomer for the Sabbath. 7. To eat that measure so reserved upon the Sabbath. 8. To keep a gomer of Manna for a monument to posterity: Lyranus. 5. But it is better to take it in a more general sense: The Lord as he had tried them before with crosses and adversity, so now he will prove them by his benefits, to see whether they will afterward walk in his fear, and in obedience before him: Sic Ferus, Calvin. Osiand. Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward: Oleaster. QUEST. X. Why the flesh was given in the evening, the bread in the morning. Vers. 8. AT even shall the Lord give you flesh to eat, etc. 1. The reason why both the flesh and bread were not given together, as the Ravens brought unto Elias, bread and flesh at once, both morning and evening, 1. King. 17. some take to be mystical: Augustine applieth it to Christ, who was sacrificed in the evening, and rose again in the morning, being the true bread which is given us from heaven: Qu. 61. in Exod. Rupert. lib. 3. 〈◊〉. ●. 1●. Rupertus by the flesh in the evening, signifieth the carnal rites of the law, by the bread in the morning, the faith of the Gospel. Ferus by the flesh given in the evening, understandeth the incarnation of the Son of God, in the evening, that is, toward the end of the world, who came to redeem us, and by the bread in the morning, when they should see the glory of God, the glory of immortality in the next life. 2. But leaving these mystical applications, which may be as many and diverse, as their heads are tha● devise them: some other think, that the reason was this: because these times were best agreeable unto the things: the evening was fittest for the fall of the quails, which being wearied by the ●●ight of the day, do light upon the ground at night: and the morning was the fittest time for the Manna, which fell with the dew, and if it were not gathered betime, it melted with the heat of the Sun▪ Lyranus. These reasons are misliked by Tostatus: the first, because the quails came not by any natural instinct, but sent of God by an extraordinary wind: and the Manna, which was hardened by the fire, and melted by the heat of the Sun, had not that property by any natural quality, for than it should have melted by any heat whatsoever, as we see butter and oil doth, and other liquid things: therefore it was a supernatural quality, which was given to Manna, to melt with one kind of heat, and not with another. But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning, for howsoever that were a supernatural quality in the Manna, yet i● appeareth (de facto) that it did melt by the heat of the Sun: then was the morning the fittest season to gather it in, before the Sun waxed hot: The morning then serving best for Manna, what other time could be ●itter for the raining of flesh than the evening? for together they could not come: if the flesh had fallen with the Manna, it could not have been gathered. 3. But the best solution is, which is touched by Lyranus also, and subscribed unto by Tostatus, that the Lord in sending these things, flesh and bread, which the people murmured for, observeth the same order, which they did in their murmuring: they first complained for the want of their flesh po●▪ and then for the scarcity of bread, vers. 3. QUEST. XI. Whether the rock were first stricken to bring out water, or the flesh and bread first sent. RVpertus here also moveth another doubt out of the 78. Psalm, vers. 20. Behold he smote the rock that the water gushed out, etc. can he give bread also, and prepare flesh for his people? For here the Prophet seemeth to invert the order of these miracles, that first the rock was smitten, whereout the water gushed, and that afterward the flesh and bread was given, whereas the striking of the rock followeth in the next chapter, Exod. 17. 1. To this question he answereth by a distinction, that Moses report of these miracles is historical, setting down the order of time, wherein they were done: but the other in the Psalm is prophetical, applied unto Christ: the flowing of the waters out of the rock, signifieth the passion of Christ, and the baptising into his death; the Manna shadowed forth the Eucharist, in the eating of his body: now, first we must be baptised in the name of Christ, before we can be partakers of his body and blood in the Eucharist. Rupert. lib. 3. in Exod. ●. ●. 7. 2. But we need not for the dissolving of this question to run unto any such mystical sense: for the people murmured twice for flesh, once in the desert of Sin, as is here expressed, another time in Kibroth hattavah, Num. 11. the first of these murmurings went before the smiting of the rock in R●phidim, the other followed after, and of the latter speaketh the Prophet here, when the Lord sent a fire among the people for their murmuring, which was not done now, but it happened afterward in the other murmuring, as the story is extant, Numb. 11.1. And of the former sending of Manna and flesh, speaketh the Prophet afterward in the same Psalm, vers. 24. He had reigned 〈◊〉 Manna, etc. QUEST. XII. Why Moses biddeth Aaron to speak to the people, and doth it not himself. Vers. 9 ANd Moses said unto Aaron, etc. 1. Some think that Moses vouchsafeth not to speak unto this unworthy and unthankful people, and therefore appointeth Aaron to speak. Pelican. But this can be no reason, because afterward Moses speaketh unto the people himself, vers. 15. 2. Some think, that it was Aaron's office to speak unto the people, for God had made him Moses mouth, chap. 4.16. and as Moses Prophet, chap. 7.1. But although this order was observed in Egypt, that the Lord spoke to Moses, Moses to Aaron, & Aaron to Pharaoh, and to the Egyptians: yet after they were come out of Egypt, Moses used himself to speak unto the people, as appeareth, chap. 12.13. and 14. where it is said, vers. 31. They believed the Lord, and his servant Moses. 3. Therefore, this rather was the cause, why Moses thus spoke unto Aaron, because when these words were to be uttered, Moses was to be with the Lord, when his glory appeared in the cloud: this than was the order, wherein these things were done, hitherto rehearsed in this Chapter: First, after the people had murmured, than the Lord spoke to Moses, vers. 4. which might be betimes in the morning: after that, Moses and Aaron spoke to the people, vers. 6. then Moses gave that charge to Aaron, of speaking further to the people, vers. ●. This being done, Moses went unto the place, where the Lord appeared in the cloud. Tostat. Quaest 4. in Exod. 4. Now Aaron spoke unto all the Congregation, either in calling the Elders and Rulers together, who should speak to the people: or else, in causing himself proclamation to be made, and notice to be given to the people, which is most like, for this might be sooner done, and as all the people had murmured, so it was fit, they should all present themselves before the lord Tostat. ibid. QUEST. XIII. How the people are bid to draw near before the Lord. Vers. 9 DRaw near before the Lord. 1. The Lord in respect of his divine essence is every where: and not in one place more than in another: but by reason of some new effect, and extraordinary manifestation of his presence, he is said to be rather in one place, than in another: As here he is said to be in the cloud, because there he showed his glory. Tostat. 2. The people are called before the Lord, which Pelican understandeth of the assembly and congregation, where they should hear the Lords Prophets speak unto them: but it is rather understood of God's presence in the cloud, that all the people should come forth of their tents, and turn themselves toward the wilderness, and so behold the glory of God, which appeared unto them: as followeth in the tenth verse. Tostat. jun. For as yet there was neither Ark nor Tabernacle, where they should appear before the Lord. Simlerus. QUEST. XIV. What cloud it was wherein the Lord appeared. Vers. 10. THe glory of the Lord appeared in the cloud. 1. Some think, that this was not that cloud, whereby the Lord directed the journeys of his people, but another: because that cloud stood over the host, but this was toward the wilderness: but this is no good argument: for that cloud which did lead them, went before them, sometime nearer, sometime further off. 2. Others think that this was the cloud, which rested upon Moses Tabernacle, before the great Tabernacle was made, which is mentioned, chap. 33.7. but this is uncertain. Ex Tostat. 3. Therefore, without further question, Tostat. qu●st. 2. in Exod. it was none other cloud, than that, which was their guide, which in the day was a cloudy pillar, in the night a pillar of fire: which was an evident testimony of God's presence: jun. Oleaster. Yet it is to be thought, Gloriam Dei in solit● modo patefactam, etc. That the glory of God was manifested, otherwise than it 〈◊〉, that i●, in a more fearful manner, the more to terrify the people: Calvin. Simler. QUEST. XV. When the Lord thus spoke to Moses. Vers. 11. FOr the Lord had spoken to Moses, etc. 1. Some think, that Moses, after he had given Aaron charge to speak to the people, and was gone to appear before the Lord, that then the Lord spoke thus to Moses, which words, he returning again, delivered to the people. Tostat. Tostat. qu●st. 4. in Exod. But here is no mention, that Moses spoke those words in this place to the people: only it is said, The Lord spoke, or had spoken. 2. Therefore it is the better opinion, that the Lord had thus spoken unto Moses, before he spoke thus unto the people, vers. 6, 7. but here it is expressly mentioned, to show Moses faithfulness, that he delivered nothing to the people, but what he had received from God: for here the very same words almost are rehearsed, which Moses before had uttered to the people: it is therefore better expressed in the preterpluperfect tense, dixerat, the Lord had said. Sat Simler. Vatab. Gen●vens. QUEST. XVI. What manner of fowls were sent, whether they were Quails. Vers. 13. AT even the Quails came, etc. 1. The Septuagint translate the Hebrew word (sh●la●) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ortygometr●, which is not the Quail, but a bird of a greater sort, much bigger, but not much unlike a Quail, as Aristotle describeth: which is the King and Captain of the Quails, and goeth before them: but the Rabbinesse, as David Kimhi, Solomon, do take it for the usual bird called a Quail. 2. But this doubt will be made: because both Plini●, and Solinus do write, that the Quail is but unwholesome flesh, because it feedeth of poisonful herbs: and Galere saith, Lib. 8. the histor. animal. cap. 1●. Solinus cap. 18. G●len. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the Quail eateth of Helleborus: and beside they say, that it hath the falling sickness, and the claw thereof is used to hang about their necks, that are troubled with that disease. But hereunto it may be answered, that many fowls which feed of gross, and unwholesome meat, yet do yield wholesome and nourishing flesh for man's food: and we see by experience, that the Quail is held to be dainty meat, and found to be nourishing, and not much unlike the Partridge: and therefore Aristotle treateth of them both in one and the same Chapter. Simler. And further, if it were admitted, that the Quail is of itself no wholesome meat, who doubteth, but that the Creator, which sent them, could make them wholesome and savoury to his people? Pelarg. 3. Therefore the Lord rather in sending Quails, not beefs or sheep, or such other grosser flesh, doth therein show his power, that was able to provide for them of the best; he testifieth also his love, in sending them the best: and he would thereby take occasion of murmuring away, which they would have fallen into, if God had fed them with the worst, and grossest flesh. Ferus. QUEST. XVII. Whether the coming of the Quails were a natural work. SEcondly, it is questioned, whether the coming of these Quails were an ordinary and natural thing. 1. Seeing that those Arabian coasts do abound with such kind of fowls: and Pliny writeth, Psa●. lib. ●●▪ c●p. ●●. that they use to pass over the seas in such numbers, that resting upon the maste● of ships, they put them in danger of drowning, and in Italy in the sea coasts, about Pisa●●rus, they flock in such numbers, that a great sort of them are taken by the inhabitants: Beside, they use in the spring, to fly into the Northern countries, and in the Autumn, to return again into the Southerly parts, and it was now about the spring time, when they were sent upon the camp of the Israelites. 2. But notwithstanding these allegations, this appeareth to have been a miraculous work, above the ordinary course: 1. Because God promised he would send them flesh: but if the Quails would have come otherwise, by ordinary flight, such promise needed not to have been made. 2. Though Quails use to take their flight in great troops, yet for so many to come together, to suffice 600. thousand people and more, was beyond the compass and reach of ordinary experience. 3. The place also maketh it seem the more strange: for the Quails living upon the fruits of the earth, would not of themselves have taken their flight, into barren and desert grounds, such as these were: but rather unto the fertile and fruitful countries. Simler. Pelargus. QUEST. XVIII. Whether this story of the sending of the Quails, and that Num. 11. be all one. A Third question remaineth, whether this sending of Quails, be the same with that, which is mentioned, Num. 11. Some think that it is the same story, though remembered in two sundry places: of this opinion seem to be Ferus, B●rrh. Genevens. But that these are two diverse stories, and that the Quails were two sundry times sent, it may appear by these reasons: 1. Because this sending of Quails was in a diverse place from the other: this was done in the desert of Sin: the other in Kibroth hattavah, after they were departed three days journey from the wilderness of Sinai, Numb. 10.33. and 33.16. Pelarg. 2. These Quails came in the second month, on the 15. day: but the other, after they had received the Law in mount Sinai. Simler. 3. These Quails were given, but to satisfy them for one time, there they are satisfied with them a month together, Calvin. 4. These Quails only covered the Camp, because they were but to suffice them for once: those fell a day's journey without the host on each side, because they were to feed on them a month together. Tostat. qu●st. 5. 5. Here no punishment followed, but there the wrath of God was kindled against them, and they were smitten with a very great plague, while the flesh was between their teeth. Osiander. But here two principal doubts will be moved: First, Why the people were punished then for lusting after flesh, and not now? The answer is, because God in his fatherly compassion, and longanimity, did bear with them now: but being often provoked with the same sin, he will no longer forbear. Osiand. Beside their murmuring now, being in extreme want, destitute of all manner of food, was more excusable than the other, proceeding of wantonness, when they were fed with Manna. Simler. Secondly, it will be objected, that Moses, Numb. 11.21. doubteth, how the people being 600. thousand, should have all flesh given them: which Moses would have made no doubt of, if the like miracle had been done before. To this it may be answered: 1. That so in Rephidim, when the people murmured for water, Moses smote the rock, and there came out water: yet he doubted, when he was to strike the rock again at another time, Numb. 20. 2. Beside, at the first time the Quails came but one evening, and served but for one refreshing, but at the other time the Lord promised, that they should have flesh for a month together: therefore Moses might not simply doubt of the sending of Quails, but that they should be fed with them so long together. Simler. So then notwithstanding these objections, it is evident by the reasons before alleged, that the Quails were twice sent unto the Israelites: and josephus also accordingly reporteth this story in two several places, as twice done, Lib. 3. Antiquit. cap. 1. and again, cap. 12. This also is warranted by the Psalm. 78. vers. 20. where mention is made of the streaming of the water out of the rock, before they had flesh given them: whereas the first giving of flesh, came before that miracle of bringing water out of the rock Exod. 17. QUEST. XIX. Whether the Man were a kind of dew. Vers. 13. ANd in the morning the dew lay round about the host, and when the dew that was fallen was ascended, etc. 1. Some by this dew understand the Manna itself, which was as a kind of congealed dew, and lay round about the host. Lyran. But it is evident, that beside the Manna, there was a dew also, together with the which the Man did fall, Num. 11.9. 2. Some other are of opinion, that first there fell as an hoar frost upon the earth, and then the Man fell upon that: and so they do read that place, Numb. 11.9. that the Man fell upon the dew: Tostat. quaest. 6. But there the preposition ghal is better interpreted, with, than upon: as the Latin Interpreter giveth the sense: Pariter descend●b●t & Man: The Man descended together with it: and beside, it is said in the verse following, that the dew first ascended, that is, vanished, and then the Man appeared: but this could not be, if the Man were upon the dew. Tostatus taketh the ascending of the dew, for the being or lying of it, above and upon the earth. But that cannot be: for in the verse before it is said, The dew lay round about the host, than it followeth, When the fall or lying of the dew was ascended. Here then two things are evidently expressed concerning this dew: the coming and falling of it, and the ascending of it, and going away. 3. A third opinion there is of the Rabbins, that the Man had both an hoar frost, and congealed dew under it, and a dew upon it, and so was, as it were between two covers: R. Solomon. But, if there were as an hoar frost beside the Man, how should it have been discerned from it? for the Man itself is said to have been 〈◊〉 a small hoar frost upon the earth. 4. This then remaineth as the truest opinion, that the Man fell together with the dew, as it were wrapped and folded up in it: and when the dew was gone and vanished away, the Man remained: Tostat. quast. 6. in Exod. Simler. Oleaster. jun. Vatab. But against this Tostatus objecteth: 1. That the Man itself melted also with the heat of the Sun, so that when the dew wasted, the Man should have gone away with it. 2. The dew hath an evil relish and taste, and so if it had fallen together with Man, which had a sweet and pleasant taste, it would have marred and corrupted the pleasantness and sweetness thereof. Contra. 1. The dew being of a thinner substance, was quickly licked up, but the Manna melted not, before the heat of the Sun came: in the space then between the drying up of the dew, and the heat of the Sun, was the time to gather the Man. 2. We see by experience, that when the dew is dried up, the herbs do nothing relish or savour of it: beside, there are sweet and pleasant dews, such as this was, which would nothing have allayed the pleasant taste of the Man. QUEST. XX. Whether the Man were a natural meteore. FUrther it is to be enquired, whether this Man were a natural meteore, and ordinary thing. joseph. lib. 3. Antiq. cap. 1. 1. josephus affirmeth, that in his time in all that region, it used to rain Manna, as it did then in Moses time: the Arabians also have such a like thing, as that was, which is called Manna. Contra. The Arabian Manna is nothing like unto this Man: 1. This fell every day, saving the Sabbath, for 40. years together, the other only in the spring time: Pelarg. 2. The Arabian Manna neither hath such a pleasant taste, neither doth it melt with the heat of the Sun, nor yet is so hard, to be beaten in a mortar: and it will continue a whole year: it is used also rather as a medicine, than nourishment: beside, the Hebrews write, that the Arabian Manna falleth not at all about the mount, and circuit of Sinai. Simlerus, Oleaster. 2. Then this Man was not a natural meteore, or an ordinary and usual thing, as may appear by these reasons: 1. The Man was never seen before till that time. Tostat. And it came not but according to the word and promise of God. Calvin. 2. The natural Manna falleth but in the spring: this came winter and summer, and ceased not; as no natural meteors do: Simler. 3. This came in such abundance, that it sufficed 600. thousand daily. 4. It fell every day, the Sabbath excepted. 5. It fell only in that place where the Israelites encamped, the other nations bordering upon it, as the Amalekites, Edomites, and others knew it not. 6. This Man, if it were kept till the next morning upon the weekdays, putrified, yet was preserved till the Sabbath, and endured many years in Aaron's pot of Manna. Simler. 7. It had contrary qualities: it melted at the Sun, and was hardened at the fire: 8. It fell twice so much upon the sixth day, to serve also for the Sabbath. 9 As soon as they were gone over Jordan, and entered into the Land of promise, the Manna ceased. Simler. Calvin. QUEST. XXI. Whether the Manna lay about the camp only, and not within it. Vers. 13. IT lay round about the host. 1. The Manna fell not as the Quails did, which covered the camp, and were sent amidst their rents, that they might take them with ease: but the Manna fell without the camp round about, whereof Tostatus yieldeth these two reasons: Tostat. qu●st. 6. in Exod. 1. Because the place where they pitched their tents, was trampled upon with their feet, and so full of dust, and therefore not clean, or fit for the Manna to fall in. 2. After that the Sun rose, the Manna melted, which remained ungathered, and then the ground would have been moist and slabby, and so discommodious for their wa●●ing, and footing: therefore he thinketh, that the Man fell rather without the camp, upon the green grass, and sword ground, which was not walked, nor trampled upon. Rupert. lib. 3. in Exod. cap. 15. 2. Rupertus further maketh this application of the diverse site and place of the Quails and the Manna: the one lying within the camp, signified the carnal rites and ceremonies of the Law, peculiar to the Jews, the other lying without, betokened the Gospel of Christ, which should be preached to all nations: and that as the Israelites went out of the camp to gather Manna, so we must leave the Jewish rites and ceremonies, if we will be grafted into the faith of the Gospel. 3. But this observation of the diverse falling and lying of the Quails and Manna is too curious: neither will the text bear it. For, Numb. 11.9. it is said that the Man with the dew fell ghal hamachaneh, upon the host or camp: in the which very word, the Quails are said also, vers. 13. to have fallen upon the host, or camp: so that indifferently the Manna fell upon and about the host, as the Quails did: for if the Manna had fallen all without the camp, which lay in a great compass and circuit of ground, some miles in length and breadth, the people, if it had not reigned Manna at their doors, and near hand, could not so readily have gathered it, before the heat of the Sun. And it is not to be imagined, but that in the midst of the tents, there was some convenient ground for the Manna to light upon: and that it was so ordered and disposed in the fall, as it was fittest for their gathering: neither need the other inconveniences to be feared, of moistening the ground: for beside, that it may be supposed, that the Manna came in such measure every day, as sufficed for their eating, so that much remained not superfluous after their gathering: it falling like unto a dew, or thin frost being melted, could not much moisten the ground. QUEST. XXII. Whence it was called Manna. Vers. 15. IT is Man. 1. The words in the Hebrew are Man hu, which have a double interpretation: Some do read, quid hoc, what is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Septuagint, whom josephus followeth, and the Latin. So also, Simler. Pelican. Tostat. Rupertus. And then they take man hu, for ma● hu: for mah signifieth what, and then they will have the letter (nun) added paragogically for better sound: Ma● bach: some think that Man in the Chalde tongue, signifieth what: Simler. And this interpretation best agreeth (they say) both to the words following, They wist not what it was: and to Moses answer; This is the bread, which the Lord had given: but if they had called it Man, that is, a gift, or meat prepared, they had known what it was, and Moses needed not to have told them. Tostat. Lyran. Contra. 1. If such a word in that sense be found in the Chalde, yet there is no reason to think, that Moses would use a Chalde word here. 2. The people in general, might know it to be sent of God, but could give no special or particular name to it. jun. Galas. And so as Calvin saith, Colligimu● mediam fuisse eorum cognitionem, etc. We gather that they had a mean kind of knowledge mixed with ignorance: and therefore they are more fully instructed of Moses, concerning the use and end thereof. 2. The Hebrew word there being man, not mah, it is more likely to be derived of the root manah, which signifieth to number, or prepare: some will have it called man, because it fell in such great number. Oleaster. But it signifieth here rather a gift, or meat prepared, that is, without any labour. Calvin. Galas. jun. Vatab. And so the Author of the wisdom of Solomon taketh it: who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ibum paratum, meat prepared: chap. 17.20. Howsoever the other reading may seem to have a good coherence with the words following, yet because it answereth not to the original word, which is not maah, what, but 〈◊〉, the latter is to be preferred. QUEST. XXIII. Why the Manna is said to be the bread of Angels. THis Man is called. Psal. 78.25. The bread of Angels. 1. Some Rabbins hold, that it is so called, because the Angels indeed are refreshed with the divine light: Quod lum●n incorporatum est, & f●ctum Manna: Which divine light was incorporate, and became Manna: So R. Aquiba, and R. Mos●● Gerundens. To whom seemeth to subscribe Paulus Burgens. in his additions upon this Chapter: But R. Ishmael dissenteth from them, that the Angels do eat no material or corporal food, being themselves spirits, and immaterial: and that divine light being a spiritual thing, how could Manna, being a material substance be made of it? 2. But this is a more probable sense, that not the material, but the mystical Manna, is the bread of Angels, because it was a type and figure of Christ, whom the Angels desired to behold. Borrh▪ Marbach. Yet this is not the proper and literal meaning. 3. Some think it is so named of the effect, because it gave strength unto them not to wax old, nor feeble, as the Angels are preserved in their state without decay: such an operation this Man wrought in Caleb, who was of as good strength at 80. as he was at 40. years before, josh. 14. Ferus. But this is spoken without ground; true it is that Caleb was lively, and of good strength in his old age, but this he had not by the eating of Manna, but by the special gift of God: And this being but one special example, maketh not a general rule: whence also can this virtue of Manna be gathered, seeing all the 600. thousand, which came out of Egypt (only Caleb and joshua excepted) all died in the wilderness, and yet they did eat of Manna? 4. Some think therefore, that it is called the bread of Angels, because of the excellency of it: as S. Paul saith, The tongues of Angels. Borrh. But the right meaning is, that it is so called, because the Angels were God's Ministers, in the forming and preparing of Manna: it was given by the ministry of Angels. Tostatus quaest. 6. Lyranus, junius, Marbachius. QUEST. XXIV. Of the measure gomer how much it contained. Vers. 16. GAther every man a gomer, etc. 1. Concerning the measure of the gomer, it is said in the last verse of this Chapter, to be the tenth part of an Ephah, which according to the estimate of R. Solomon, containeth three of the measures called Seah: and every Seah held six of the measures called (cabi) and every ●ab held so much as 24. eggs: so that the gomer being the tenth part of an Epha. contained 42. eggs, which maketh just three pints of ale measure. Oleast. Lyran. In another account, the gomer contained two of the measures called choenix, and an half. jun. And the choenix was a pint and half and somewhat more; so that by this estimation the gomer should be somewhat above three pints: some esteem the gomer at a pottle. Genevens. 2. Simlerus thinketh that the gomer was not so large a measure, nor yet the Epha, as it is taken for: he thinketh that there was no great difference between the choenix, which was an Attic measure, and the gomer: so also Budaeus. For the chaenix was the ordinary allowance for one day, as appeareth by that proverb of Pythagoras, Choenici no insideas, that one should not sit over his choenix, that is, be too careful for his daily diet: it is not like therefore, saith he, though the Lord showed himself liberal toward his people, that he would double and treble their diet: Again, it is written in the story of Ruth, that she gathered every day an Epha of barley, which had been too much for her to bear according to this rate, if the Epha were equal to the medimnus Atticus, the Attic bushel: and whereas Sarah is said to have made ready three Seahs' of meal, for the three Angels, which came as three guests to Abraham, which make an Epha, to what end should she have made ready so much? But these reasons may be answered. 1. The Lord in allowing unto this people double the ordinary stint, therein showed his liberality toward them. jun. 2. The Epha, though it should contain (as some take it) almost 8. gallons, equal to our bushel, was not too great a burden for a woman to bear: neither is it strange, that Sarah of her bounty, especially in so great a family, made ready such a quantity of meal for so few guests. 3. But I neither think, that a gomer containeth so little, as Budaus and Simlerus make it, as to be equal to the measure choenix, which was the daily allowance for servants: for in the Epha, which was the half part of the medim●us Atticus, the Attic bushel, jun. Analys. there were 24. of that measure choenix: so that a gomer being the tenth part, must contain two choenix, and almost an half: neither was the gomer so large, as to contain a pottle. Genevens. Which had been too great a proportion for one days allowance: or to hold▪ 2. of the measure called Sextarius, as Rupertus: which as some think, 6. contained six eggs. Marbach. Some four eggs. Oleaster. I then subscribe to the former computation of R. Selam●h, as most probable: that the gomer was of the content of 42. eggs: which maketh just three pints of Ale measure: so the Epha shall by this reckoning hold not all out four gallons, about half of our bushel. For the Epha is derived of Apha, which signifieth to seethe or bake: The Epha then signifieth, a seething, or baking, so much as might serve for the daily ordinary of a reasonable household. jun. Analys. 4. Tostatus here maketh question, whence the Israelites had so many gomers, every man to measure his gatherings by; and resolveth, that the measures which they had, they brought out of Egypt with them: and that it was not necessary, that every family should have their several measures, but that some common measures served for all. Quaest 9 But these questions are both curious and unnecessary, and therefore I will spend no time about them. QUEST. XXV. How one measure of Manna sufficed for every ones eating. EVery man according to his eating. 1. How could one gomer be sufficient for every ones eating? The young and feeble could not eat so much as the elder persons, and strong: and some men would eat more than others: as Solinus writeth of Milo, that he did eat up an ox in a day; wherefore, for the removing of this doubt, it must be confessed in the opinion of some, that as Manna was an extraordinary food, so it had an extraordinary virtue given unto it, that one gomer might content the greatest feeder, and that he which did eat the least, might well overcome that measure. Lyran. Pelarg. As for feeble person●, it is to be supposed, that there were not any among them, as is witnessed in the Psalm 105.37. There was none feeble among their tribes: and yet if there had been, the Manna, which was ministered by the Angels, was such an excellent food, as that as it strengthened the sound, so it would also have comforted the weak and feeble. Tostat. 2. The last named Author hath another solution, that the miracle was not In saturatione, sed in mensuratione: Not in the sufficing and satisfying them which did eat, but in the measuring: For he imagineth, that he that was sufficed with less than a gomer, yet when he came to measure, the Manna was rarified, and so filled up the gomer. But he that needed more, and gathered according to his eating, more than a gomer, when he came to the measure, by the secret working of God, the Manna was thickened, condensate, and pressed together; so that he had but a gomer: Tostat. qu. 10. But according to his own rule, Miracula non ponenda sunt sine necessitate: Miracles must not be brought in without necessity: There being then no necessity of this miracle, nor yet the Scripture warranting the same, we have no ground or foundation of any such conceit: neither doth the Author insist upon it, relying rather upon the first. 3. But seeing therein also we must presuppose a miracle, a third way may be found without miracle, to dissolve this knot: for where it is said: Gather of ●t every man according to his eating, a gomer for a head or poll: the meaning may be this, not that all should eat alike, that the child should eat the same measure, which the strong did, but the next words expound it, According to the number of your persons: that is, so many gomers they should take for every house, as there were persons in it. So Simler. 1. This exposition is warranted by the like, Exod. 12.4. where they are bid to take a lamb according to the number of their persons, that is, according to their eating. 2. If the meaning of these words were, that every man should gather according to his own eating, and not according to the eating of the family, than they which could not gather, should be excluded from eating. 3. If it were understood of the quantity rather, of that which he gathered, not of the number of those for whom they gathered, it would imply a contradiction: for every man's eating, was not according to the same stint, and measure of a gomer: some were contented with less, and some others it would not suffice. 4. A great inconvenience would follow, that if every one were allowed his gomer, the infant of three or four year old, should be allowed to eat as much as the strongest man. Therefore upon these reasons, I think, that a proportion is rather limited for the families, for every head in the house a gomer, which was afterward distributed in the house, according to every one's eating, than a rule prescribed how much every one should eat. And of this opinion is Cajetan: Sciebat Deus, quod supputando quamlibet familiam simul s●fficiebat summa tot homer, quot erant capita, etc. God did know, that counting every family together, so many homers sufficed, as there were heads, be that did eat less, being considered with him, that did eat more. QUEST. XXVI. Why a gomer was appointed for every head. NOw the reasons, wherefore a stint was set them for their gathering were these. 1. By this means God provided for the weak and feeble, that the lusty and strong should not gather all from them, seeing that how much soever they gathered, they should have but for every one his gomer: Ios●ph. 2. Beside in that the Lord appointeth the same measure, as well to the rich, as the poor, he would teach them, that they likewise should be helpful one to another, and communicate one to another's necessity. Galasius. 3. In that the Lord only alloweth them competent and sufficient food, he teacheth them to take heed of superfluity and excess: Non vult ut colligant ad superfluitatem, vel avaritiam, sed ad necessitatem: He would not have them gather to superfluity, or covetousness, but for necessity. Ferus. As Christ teacheth us, only to pray for our daily and necessary food, in the Lord's prayer. Borrh. QUEST. XXVII. Whether the people transgressed in gathering, some more, some less. Vers. 17. THey gathered some more, some less. 1. Some think, that the Israelites offended herein, and transgressed the commandment of Moses, as they did afterward, both in reserving the Manna and in going out to gather it upon the Sabbath day. Rupertus, Ferus. But this appeareth not in the text: because they came not to the ghomer to measure, till they had gathered, Rupert. lib. 3. in Exod cap. 16. and therefore in the gathering there was no apparent transgression. 2. It is then only hereby insinuated, that they did their endeavour to gather it, as Moses bade them, one helping another. Galas. And they which had more servants, whose help they used in gathering, had more, and they which had fewer, gathered less. Piscator. 3. Yet the obedience of the people is not much commended, seeing presently after, their disobedience is noted. Calvin. It might be, that at the first gathering, some of them were greedy, and gathered with an unsatiable mind. QUEST. XXVIII. How it came to pass that none had over, that gathered more, nor none had any lack, that gathered less. Vers. 18. WHen they did measure it with a gomer, he that had gathered much, had nothing over, and he that had gathered little, had no lack. How this could be, seeing it is said before, that some gathered more, and some less, it is diversely resolved: 1. josephus thinketh, that what any man gathered above a gomer, putrified and corrupted, and so he had not the more. Contra. This solution cannot be received, for these two reasons. First, because by this it yet is not evident, how he that gathered little had no lack, though he that gathered much had not the more: Again, this putrifying of the Manna, was of that which was reserved of every man's gomer, as it followeth, vers. 20. not of any such overplus above a gomer. 2. Some other think, that God so guided and directed their hand in gathering, that every family when they came home, found no more by the measure, but for every person a gomer. Oleaster. But the text is against this conceit: which saith, that some gathered more, some less: but if God had directed their hand, they should not have exceeded their gomer in gathering: neither is it like that every household had a gomer to measure by at home: for they had no occasion to use such measures till now. 3. Some do here affirm a miracle to have been wrought: that, what any gathered above a gomer, when it came to the measure, was annihilated by the power of God, or secretly subtracted by the ministry of the Angels: and what lacked of that measure, in any one's gathering, was by the like secret means supplied. Tostat. quaest. 10. But we are not to imagine miracles without necessity: Divers miracles indeed must be acknowledged concerning Manna: 1. That every day there fell so much, as sufficed 600. thousand and more. 2. That upon the sixth day, there fell twice so much, as upon any other day. 3. That the Manna reserved upon any other day, putrified, saving what was kept for the Sabbath, upon the sixth day. 4. That no Manna fell upon the Sabbath: all these were miraculous works. Marbach. But in this equal distribution, it is not necessary to presuppose a miracle. 4. Piscator hath this solution, that although in an arithmetical proportion, some gathered more, some less: as he that went into the field with ten servants gathered more, than he which went with five: yet in a geometrical proportion, there was no difference: for he which gathered for five, had as much, his number considered, as they which gathered for ten: but the text seemeth to speak, not of the gathering by families, but of every ones single gathering: that he which gathered much, had nothing over, that is, more than his fellow, that gathered less. 5. The reason of this equality then, was, they did not carry every one his gathering presently home, but they put all their gatherings together: Tandem ex communi acervo sumebant praescriptam portionem: Then they took their stinted portion out of the common heap. Calvin. Galas. Or the fathers of the families, Adhibita mensura distribuebant ab omnibus in common comportatum: Did by applying the measure, distribute that which was brought together in common. jun. 6. S. Paul by this example of the Israelites, one helping another in gathering, and conferring their labours in common, exhorteth to liberality, that Christians in like manner should support the necessities one of another, 2. Cor. 8.14. Beside this excellent moral use, Rupertus maketh this fit mystical application: that as in the gathering of this Manna, howsoever they had gathered, none had over, nor yet did any lack: so in the Eucharist, wherein we receive the true spiritual Manna, it goeth not by ones eating much or little of the bread and wine, which are proposed in the Sacrament: Non pro quantitate portiunculae vivi●ici panis, quam ore sumit & gratiam accipit: A man receiveth not grace, according to the quantity of the portion of the lively bread, which he taketh with his mouth: but if he receive but a little, Rupert. lib. 3. in Exod. cap. 17. it doth as much profit him, as if he had received all: As Adam was as deep in transgression, in tasting of one apple, as if he had eaten of all the trees in the garden. So Rupertus. QUEST. XXIX. How the Manna grew to be corrupt with worms. Vers. 20. SOme reserved of it till the morning, and it was full of worms and stunk. 1. They abused Manna, reserving it of a covetous and distrustful mind, contrary to God's commandment by Moses, and therefore it became unprofitable unto them: for no creature is so pure, but being abused turneth to our destruction. Genevens. 2. Here an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be admitted: the latter is expressed first: for it stanke and putrified, before it crawled with worms. Borrh. 3. The Manna putrified not of it own nature, as is evident, both that it kept without any putrification until the Sabbath, and it was preserved in a pot for many generations. Lyran. As also the Manna being ministered by the Angels, and of an excellent workmanship, was of such a perfect composition, that it had no such malignant and noxious quality. This corruption than was sent upon Manna, and caused by the Lord, as a punishment of their disobedience. Tostat. quaest. 11. 4. This putrifying of Manna hath this moral application: that after the same manner, covetous men, which greedily gather riches, and hoard them up unprofitably, do now feel the worm of conscience: and after this life, Ver●em illum sentient, qui nunquam morietur, shall feel that worm which shall never dye, Rupert. lib. 3. cap. ●9. unless they repent. Ferus. 5. But Rupertus application is unfit, who by the worms in the Manna understands Christ, that as the worms bred there without any generation: so Christ was borne of the Virgin, without any carnal copulation: Christ is in Scripture compared and resembled to this Manna: but the corruption of this Manna, no way agreeth with his perfection and incorruption. QUEST. XXX. How the sun is said to wax hot, and of the melting of Manna. Vers. 21. WHen the heat of the sun came, or when the sun waxed hot, it melted. 1. Some take by the sun here, to be understood the air next unto the ground, which waxeth hot, and not the sun. Borrh. But the figure rather is in this: the sun is said, incalesce●e, to wax hot, for calefacere to make hot. jun. For the sun increaseth not in heat. 2. Aristotle thinketh that the sun is not hot of itself, and the reason is, Quia corpora coelestia non suscipi●●t peregrinas impressiones: The heavenly bodies receive no foreign or strange impressions. Thostat. This may be admitted, and yet the sun shall be hot: for that is no elementary or foreign impression, but a quality inherent, and native in the sun, seeing the Scripture saith, nothing is hid from the heat thereof, Psal. 19.8. which heat may be increased by the reflection of the beams of the sun, and the exhalation of hot and dry vapours▪ but the beginning of vital and comfortable heat, without any inconvenience, may be granted to come from the body of the sun, as the fountain thereof. 3. Now the reason why the sun, as he riseth higher, so waxeth hotter, is this: when the sun is too low, his beams do not fall directly upon the earth, but being in the East, they tend to the West; but as the sun ascendeth unto the meridianall point, so his beams do descend, and smite upon the earth, which then beginneth more and more to feel the power and force thereof. Tostat. 4. In that the Manna melted by the heat of the sun, but was hardened by the fire, for otherwise it could not be baked and made into cakes: it appeareth, that neither of these proceeded from any natural disposition or quality in the Man, for if naturally it had been dissolved by the sun, the heat of the fire in like manner, would have wrought upon it: therefore both these operations in Manna, proceeded not from any natural quality therein, but was wrought extraordinarily by the power of God, so disposing. Tostat. qu●st. 11. 5. And this was the reason, why it melted by the heat of the sun, to stir up the people, to gather it betimes, that they might have time to prepare it, and then attend other business: if it had been to be gathered all day, they might have been more slothful and negligent. Calvin. 6. The time then of gathering Manna, was after the sun rise, so soon as the dew was off the ground, until the sixth hour of the day toward noon, when the sun began to be ho●. Lyran. QUEST. XXXI. How they gathered twice so much upon the sixth day. Vers. 22. THe sixth day they gathered twice so much, etc. 1. Some think, that they gathered no more upon the sixth day, than they did other days, but that it was multiplied by the power of God, and became twice as much, that is, two gomers for every man. joseph. Lyran. But the words of the text are otherwise, they gathered twice so much: it was not then made twice so much when it was gathered, but they indeed gathered twice so much, as they did upon any other day. 2. Therefore, herein the miracle was seen, that upon the sixth day there fell twice so much, as upon the other days. Marbach. And they indeed gathered as much again, as they used to do: for otherwise, if the Lord had not commanded them so to do, to gather double upon the sixth day, they had transgressed in exceeding a gomer▪ in their gathering: yet they are not reproved, but commended for it: And Moses saith, they did herein the same thing, which the Lord said. If it were then God's commandment, that they should gather double, this doubling was in their gathering, not in the increasing afterward: God would not have commanded them to do that, which was not in their power, but in his own working: It was in their power to gather double, when God had sent it upon the ground: But it was in God's hand only to increase and multiply it, when it was gathered. Sic fere Tostat. quaest. 12. QUEST. XXXII. What moved the Rulers to come and tell Moses, that the people had gathered double. Vers. 22. THe Rulers of the Congregation came and told Moses. These were not the Captains over thousands and hundreds, and over fifties, for they were not instituted till afterward, chap. 18. nor yet were they the 70. Elders, which also were not yet appointed: but they were the Princes of the tribes and families, such as are rehearsed, Numb. 1.2.7. Tostat. 1. Some think that these Princes came of a good mind, and feared lest the people transgressed the commandment in gathering double, because they knew not Gods will yet touching the Sabbath. Ferus. But they could not be altogether ignorant of that, seeing the Lord by Moses had told them before, vers. 5. that upon the sixth day, they should gather twice so much, as they did daily. 2. Some impute it unto their forgetfulness, and incredulity, that they believed not the word of God, that he would send them double food upon that day. Calvin. Gal●s. But it is not like that the Princes, and chiefest men, which used to consult with Moses, and were directors to the rest, were more ignorant, and of less belief, than the common people: neither doth Moses here reprove them for any such unbelief. 3. Therefore the sounder opinion is, that they were not ignorant herein of God's commandment of gathering double, and that the people did therein as they were commanded: but they came to Moses to receive further direction, how that double portion which they had gathered, should be ordered. Tostat. 4. Another opinion is, that Moses had not yet propounded to the people, what the Lord had said concerning the double portion, to be gathered upon the sixth day, vers. 5. but the people of themselves did it, being accustomed to keep the Sabbath, knowing that upon that day, they were to rest, and yet that it was not Gods will they should fast that day, and altogether abstain from meat. Piscator. But this would lay both an imputation of unfaithfulness to Moses, that he should conceal any part of God's counsel from them, especially in so necessary a thing, as the observation of the Sabbath was: and of ignorance upon the Rulers of the Congregation, that the common people did better know what was to be done, than they: and although it was an usual custom among the people of God, to keep the Sabbath: yet they were not yet so well instructed, in the manner of the observation thereof: therefore I rather prefer the opinion of Tostatus herein, next before alleged. QUEST. XXXIII. Of the meaning of the 23. verse, and whether they dressed upon the sixth day, that which was reserved for the seventh. Vers. 23. THe rest of the holy Sabbath is to morrow. 1. Thostatus in not rightly pointing, or distinguishing this verse, putteth this word morrow to the next sentence, reading thus, Cr●s quodcunque operandum est, facite, To morrow, what is to be done, do; and so much busieth himself about the meaning of these words; resolving upon this sense, that, what was to be done the next day about their victual, because it was the Sabbath, they should do it now: but, although this indeed be the meaning of the words following, that what they had to seethe and dress the next day, they should do it now: yet all this labour might have been spared, if the word morrow, be joined with the former sentence, as it is here set down, and as it is in the original, the Sabbath is to morrow. 2. The words following, Seethe that which ye would seethe, etc. are two ways understood, that either they should seethe upon the sixth day, so much as should serve the next also, for upon the Sabbath they were not to busy themselves about their meat. jun▪ Piscator. Or they should seethe so much, as would serve their turn presently, and reserve the rest till the next day: for if they had sod & dressed that which was reserved till the next day, it had seemed no strange thing, that it was not putrified. Simler. But I prefer the former exposition, both because there was much business, which belonged to the grinding, dressing of Manna, and making it into cakes, which works they were not to do upon the Sabbath: and it is like that the Manna, which was reserved upon other days, though sodden or baked, yet was corrupted with worms: and of itself, the Manna was not like to putrify in one day, though it were raw and unsodden, but that the Lord caused it to corrupt, thereby to admonish his people. QUEST. XXXIV. Whether the observation of the Sabbath were now first instituted. Vers. 20. THe Lord hath given you the Sabbath. 1. Some are of opinion, that the Israelites began first now to keep the Sabbath, and that this precept was but to continue till the coming of the Messiah. Tostat. quaest. 12. But this opinion hath no ground, nor good warrant: for Moses speaketh of the Sabbath, as of a thing well known: To morrow is the rest of the Sabbath: and to what end else should the people have been so ready, to have gathered a double portion upon the sixth day, but to prepare them for the Sabbath, before Moses had yet spoken any thing of the rest thereof? 2. Therefore it is more than probable, that the Sabbath of ancient time was kept among the people of God, grounded▪ upon the example of God himself, that rested after the creation, finished in six days, upon the seventh: which observation was delivered by godly tradition from Adam to his posterity: for seeing, that the Church had from the beginning a public▪ and external worship of God, it could not otherwise be, but that they had also a certain time prefixed, wherein to celebrate the public worship and service of God; and than what time was more fit, than that which God had sanctified by his own example? Simlerus, Oleaster. This law then of the Sabbath, as belonging rather to the law of nature, than to the law of Moses, because it containeth the manner of God's worship, was to continue even after the abrogating of Moses law, Ferus: for though we keep not the very same day, which the Jews did, yet the Lords day is kept upon the seventh day: Dic septima vacare catenus morale & necessarium, quod stat● tempore Domino vacandum sit: Upon the seventh day to rest is therefore moral and necessary, because we must upon some set time be vacant for God. Pelican. 3. Here the reason given of observing the Sabbath, is taken from God's liberality, that had given them upon the sixth day, meat for two days: two other reasons are else where yielded, the one from the end of the creation, Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt, Deut. 5.15. jun. QUEST. LV. Of the Feast of the Sabbath. Vers. 29. Tarry every one in his place, let no man go out. There are three rules here set down for the observation of the Sabbath: 1. That every one should tarry in his place, and so being free from other business, give himself to contemplation: so Ferus interpreteth these words: Maneat apud se: Let him abide with himself: that is, enter to himself: Conscientiam suam scrutetur: Let him examine his conscience: This indeed may very well be a consequent of that their staying and tarrying within: for being sequestered from other affairs, they were the freer for meditation: but the literal sense of the words is, that they should stay within. 2. Neither were they to go forth, that is, with intent to gather Manna, which lay round about the host; or to do any further business: they were not forbidden all kind● of walking and going out for their solace and recreation: as the mount Olivet is said to be a Sabbath day's journey from Jerusalem, Act. 1. that is about a mile: Thostat. quaest. 13. 3. They are also commanded to keep the Sabbath rest, to Sabbatise, which is to be exercised in good works, Ferus: as Augustine saith: Malè celebrat Sabbatum, qui à bonis operibus cessat: ●t●um enim ab iniquitate debet esse, quia bona conscientia non inquietum, August de vera 〈◊〉. sen●. 114. sed tranquillum facit animus: He keepeth the Sabbath ill, which ceaseth from good works: for true rest must be from iniquity; because a good conscience doth make the soul not unquiet, but calm and still: yet although they were commanded to rest the seventh day unto the Lord, Non oblig●bantur tota di● vicar D●o: They were not bound all the day to attend upon God's service, but to cease from all other occupations: Ne imped●rantur, si Deo vacare vell●●●: That they should not be hindered, if they were disposed to attend upon God. Tostat. quaest. 12. in Exod. QUEST. XXXVI. The description of Manna, the quantity, fashion, colour and taste thereof. Vers. 31. IT was like unto Coriander seed, white etc. The Manna is resembled here and in other places to five several things: to the hoar frost, vers. 14. to Coriander seed, unto wafer cakes made with honey: and Numb. 11.7. to ●d●llium▪ and fresh oil, 1. it is likened to the hoar frost: Non quia ex●●●sum, in modum pr●●●a, sed sic multiplicatum: Not because it was extended (or lay in flakes) as the ●oare frost, but it was multiplied in number like unto it: as it is in the Psalm: He scattereth the hoar frost like ashes, Psal. 47. Oleaster: josephus therefore is deceived, who thinketh that it came down like snow: fo● he saith, that as Moses prayed it fell upon his hands, and he thought it snowed: 2. In quantity and proportion it was like to Coriander seed, not in colour, for that kind of seed is blackish. Vatabl. And so vers. 14. it is said to be a small round thing: the word is M●cusphas, which Hierome translateth p●lo con●●s●m, as wheat that is husked, and brayed with a pestle: and the Chald. d●c●rticatum, like unto barked or peeled wood, that is, white: the Septuag. translate it, white: but the Hebrews generally interpret here round: this word is only found in this place, and so the signification is the more doubtful and uncertain here: but I prefer the usual reading. 3. For the colour, it is said here to be white: and Numb. 11.7. In colour like unto ●dellium, which some take to be white pearl: Oleaster, or a kind of precious stone. Vatab. the Septuagint take it sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Carbuncle, sometime for the Crystal: Numb. 11. but it is rather the gum of the tree ●dellium, which was transparent and shining like unto pure and tried wax, Plin. lib. 12. cap. 9 jun. Osian. and josephus saith, that ●dellium was a kind of drug, or spice. So then the Manna was not only white, but it was also of a clear colour, like unto gum, Ioseph●● lib. ●. cap. ●. o● to the kernel of a grape: Pelican. 4. For the taste, it was like unto wafers made with honey, or unto fresh and sweet oil, Numb. 11.7. it had a pleasant taste and relish. QUEST. XXXVII. Whether the Manna had a diverse relish according to every one's taste. BUt further concerning the diverse taste of Manna, a question is moved out of those words in the book● of Wisdom, chap. 16. vers. 21. It served to the appetite of him that took it, and was meet to that that every man would. 1. Upon this ground the opinion of some is: that the Manna, though it had actually and positively, but one kind of taste, like unto wafers made of honey: yet God gave unto it such a gift, that it relished according to every man's desire, and it was turned to the taste and savour of any kind of meat, which they had mind unto. Tostat. And that Manna had this quality only in their mouths and taste, that were holy men, and thankful▪ but to the evil and disobedient, it had not that variety of delightful taste, but was as unsavoury in their mouths, for they preferred p●ppons, onions, leeks and garlic before it. Lyran. 2. Contra. 1. If the Manna, actually gave one certain relish in the mouth, as of honey or oil, how could it at the same time have any other relish? for diverse tastes of contrary kinds and tempers it could not have at once: and if it were turned to any other taste, than had it not actually the taste of honey or fresh oil. 2. Besides, by this means the Lord should have satisfied every ones wanton appetite, which not being contented with the ordinary taste of Manna, would have it changed according to his desire. 3. And that Manna had the same relish to all, both good and bad, is evident by Moses description, Numb. 11.8. The people went about and gathered i●, etc. so it relished in that manner to the people: if it had tasted so only to the better sort, to the believers and the thankful, a very few should have had that privilege: for the people wept and murmured in their families, every one in his tent door. Now in that they preferred the onions and leeks of Egypt, it showed their great unthankfulness, that made more account of such gross meat, than of the precious delicate Manna. 3. The meaning then of that place is, that this Manna actually had such variety of delectable tastes, that it pleased every man: not that it changed and turned as every man's fancy led him: but there was no stomach so weak, nor no tooth so dainty, whom Manna might not content: the Manna being yet raw and undressed, had the taste as of mingled honey, or oil, but after it was prepared and dressed, it gave a mixed and variable taste, as if many sweet and pleasant things were tempered together. jun. 4. The excellency then of this food commendeth the goodness of God, who was not contented to give them ordinary and common food, but fed them with the best. Ferus. As it is said, Wisdom 16.21. Thy sustenance declared thy sweetness to thy children. The Grecians write that Democritus prolonged his life with eating of honey, Athan. lib. 2. cap. 3. Pliny maketh mention of some that lived of pulse, lib. 18. cap. 8. The Egyptians boast much of their herbs. Diodor. lib. 1. cap.. 4. But all these must give place to Manna: never was any people in the world fed with the like food unto Manna. Pelarg. QUEST. XXXVIII. When Moses spoke to Aaron concerning the pot of Manna, to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimony. 1. The opinion of some Hebrews is, that this pot of Manna was laid up in Moses Tabernacle, before the great Tabernacle was made. Lyran. But this cannot be: 1. Into that Tabernacle none came but Moses, and in his absence joshua, chap. 33.7, 11. Therefore it is like, that Moses would rather have there placed it himself, than have spoken to Aaron. 2. Because Moses speaketh to Aaron to do it, it seemeth that Aaron was consecrated Priest, which was not before the second year, when the Tabernacle was erected. Tostat. 2. Whereas it is said, vers. 33. to be set before the Lord, it may also have this sense, Ante 〈◊〉 dictum est, quod sit ipsa devotione offerendi, etc. Before the Lord may be said, in respect of the devotion of the offerer, wheresoever it was put: so Augustin. quaest. 61. But these words, before the Testimony, which is meant of the Ark, do expound the other: therefore the Ark being not yet made, this here commanded, was not done presently. 3. Augustine misliking the former solution, resolveth, that this is spoken by way of a prolepsis, that is here written which was afterward done: for in Scripture the order of time is not always observed: Moses therefore to finish at once the whole history concerning Manna, maketh mention also of this reserving of the ●ot of Manna, which was done afterward, the Tabernacle being now made, and Aaron consecrated Priest. Tostat. quast. 14. So 1 Sam. 17.54. David is said to have put Goliahs' armour in his Tabernacle, which was not then, but long after, when he was established in the Kingdom. Piscator. 4. This pot of Manna, which was of gold, junius thinketh was not placed hard before the Ark, for than it could not have been seen of the people, as it is said, vers. 32. That they may see the bread &c, And in the Ark it was not, for within it only were the two tables of the law, 1 King. 8.11. it was set therefore, in the entrance of the most holy place. jun. But it seemeth rather, that it was placed in the most holy place within the second veil, by the Apostles description, Heb. 9.4. Simler. Where also Aaron's rod was, which was there kept also, for a testimony to the people, Numb. 17.11. though it were not continually in their fight. QUEST. XXXIX. By whom this clause was added of the Israelites eating of Manna forty years. Vers. 35 THe children of Israel did eat Manna 40. years, until they came to a land inhabited, etc. Augustine also thinketh, that this is spoken by a prolepsis, that is, an anticipation or prevention of the story; but it cannot so properly be said here, because Moses lived not to see this, for he died in the 11. month of the 40. year: and the Manna ceased on the 15. day of the first month of the 41. year: but a prolepsis, or anticipation of the story is, when the same writer setteth down that before, out of his place, which was done after. Tostat. He therefore resolveth that Moses did write this, propheticè by a prophetical instinct: so also jun. But this may be rather thought to be added by joshua, or some other of the Prophets afterward; as likewise, the story of Moses death and burial, Deut. 34. which is not like to have been penned by himself. Piscator. August. quaest. ●1. in Exod. 2. Till they came to a land inhabited. Augustine thus expoundeth, Non quia continuò ut venerunt ad terram habitabilem, etc. Not because as soon as they came to a land inhabited, they left eating of Manna: Sed quia non ante, But because not before. But what land inhabited it was, is expounded afterward, namely the land of Canaan: for though the Israelites possessed before, the land of the Amorites, on the other side of Jordan, yet the Manna ceased not, till they had passed over Jordan, and were entered into the bounds and borders of Canaan, which was the promised land, that flowed with milk and honey. Tostat. quast. 15. 4. Places of Doctrine. 1. Doct. Of the excellency and prerogative of the Lords day. Vers. 5. But the sixth day, etc. it shall be twice so much. Origen upon this place, well collecteth the prerogative and excellency of the Lords day, Orig. homil. 7. in Exod. beyond the Sabbath of the Jews, proving that the Manna began first to fall upon that day: his words are these: Si sex di●bus continuis (ut scriptura dicit) collectum est, à septima autem die, quae est Sabbati, cessatum est, sine dubio initium ejus à die prima, qua est dies Dominica, fuit: etc. If the Manna were gathered six days together, as the Scripture saith, and it ceased upon the seventh, which is the Sabbath, without doubt it began on the first day, which is the Lords day. 2. Doct. That it is lawful to lay up in store, so it be done without distrust in God's providence. Vers. 19 LEt no man reserve thereof till the morning. Though the Israelites were bound unto this precept, because every day they received Manna from heaven, and so the Compassions of God were renewed every morning, as the Prophet jeremy saith, Lament. 3.23. yet this taketh not away all store and provision, to be laid up aforehand: for the sluggard is condemned for his sloth and carelessness, and is sent by the Wise man to learn of the Ant, which gathereth her meat in summer; Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remainder of the meat to be kept. And the reason is not alike: for than they received Manna every day, and therefore needed not to lay up any thing in store: But now the fruits of the earth are only gathered in summer: wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the letter of this precept is not to be urged, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sense and moral equity bindeth us still, that we take heed of an immoderate & distrustful care, in making provision for the time to come, but depend upon God's fatherly providence. Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man, etc. The holy Apostle S. Paul, maketh this Manna an evident type of Christ, calling it their spiritual meat, 1 Cor. 10.3. And in many things the type and figure agreeth unto the body and substance: 1. In the causes of sending this Manna: 2. In the condition● and qualities thereof: 3. In the manner of the gathering: 4. In the use thereof. Ferus. First, touching the causes: 1. The Lord had compassion of his people, when they were in want, and almost famished in the wilderness: so Christ was given unto us, that by faith in his body and blood, our hungry souls should be nourished. Marbach. 2. The Lord in sending Manna, showed his power, his mercy, goodness, and love to his people: and in nothing more appeareth the love of God to us, than in sending his only Son into the world to die for us. 3. The Lord by sending Manna, did prove, whether his people would walk in his law or no, vers. 4. So the Lord maketh trial of the obedience of the world, in receiving the law of his Son Christ, that is, the Gospel. Ferus. Secondly, concerning the qualities and properties of Manna: 1. It was but a small thing, yet had great vertu●● and Christ, though in the low degree of a servant, was of great power. 2. The Manna was white, and Christ was pure and unspotted. 3. The Manna was ground in the mill, or beaten in a mortar, and Christ was beaten and bruised for us. Ferus. 4. The Manna came from heaven: so the Son of God descended, and took upon him our flesh. Simler. 5. The Manna was sweet and pleasant, as honey: so is Christ unto the soul. 6. The Manna fell with the dew: so Christ brought with him abundance of spirit and grace. 7. The Manna fell every day: and Christ hath promised to be with his Church unto the end of the world. 8. The Manna ceased as soon as they came into the land of Canaan: and in the next world, there shall be no use of the Word, or Sacraments. Ferus. Thirdly, in the gathering of Manna, these conditions were observed: 1. It was lawful and free for all men and children, male and female, young and old, master and servant, to gather the Manna: so there is neither bond nor free, male nor female, but all are one in Christ, Gal. 3.28. Simler. 2. They were commanded to gather every day: and we must all our life long gather of the heavenly Manna. 3. They were to go out of their tents to gather it: and we must depart from our old conversation. Ferus. 4. They which gathered much, had not the more, nor they which gathered little, the less: so both those which are strong, and they which are weak in faith, are admitted to this Manna. Marbach. Fourthly, for the use: both good and bad did eat of the Manna: so men of all sorts come unto the Word, and Sacraments, but not all to the same end: for as the Manna putrified to those which kept it contrary to Moses commandment, so the Word of God, and the Sacraments are the savour of death unto death, to those which unworthily receive them. Ferus. But it will here be objected, if this Manna were spiritual and heavenly food to the Israelites, as S. Paul saith, how is he reconciled with our Saviour Christ, who saith, Moses gave you not bread from heaven, but my father giveth you true bread from heaven? joh. 6.32. The answer here is ready, that our Saviour speaketh according to their capacity and understanding, with whom he there dealeth: who had a carnal imagination of Manna, and could see therein nothing, but corporal food. Simler. 5. Places of Confutation. 1. Conf. Against the carnal presence in the Eucharist. Vers. 5. THe people shall go out and gather. Rupertus hath upon these words this gloss, applying them to the Eucharist: Si digne manducare cupimus, ab omni curiositate corpores sensus egrediamur, etc. If we will worthily eat, let us go forth from all curiosity of corporal sense, that we do not think to discern by the sight, taste, smell, feeling, whether it be the flesh of Christ indeed, which we take etc. Paulus Burgens. likewise in his additions upon this Chapter, maintaining the opinion of some Rabbins against Lyranus, that the Manna is called the bread of Angels, because it was made of that incorporeal light, which the Angels are refreshed with, addeth further, thus: Est valde applicabile, etc. This is very fit to be applied unto our true Manna, the Sacrament of the Eucharist: In qua est verum lumen divinum, ex voluntate divino incorporatum, ex quo scilicet lumine divino Angeli in coelo reficiuntur, etc. Wherein the true divine light, by the will of God is incorporate, out of the which divine light, the Angels in heaven are rerefreshed, and the faithful in the wilderness of this life, are fed by the same light, being incorporate. Contra. First, this is but a weak text, The people shall go out and gather, to prove the carnal presence of Christ in the Eucharist: for an argument cannot be grounded upon an allegory of Scripture devised: it rather maketh against that gross opinion: for seeing their Manna was also, as the Apostle saith, a spiritual meat unto them, and signified Christ, as the Eucharist doth unto us: and yet as it was their corporal food also, they tasted it, and it had a sweet relish in their mouths, as of honey or oil: they were not to go out of their senses, though under that type spiritual food also were conveyed: so in the Eucharist, the outward symbols are discerned by the senses, while the spiritual food is offered to the f●●●h of the worthy receiver. And concerning Burgensis conceit, it is very new and strange: that not the true body of Christ, that which was borne of the Virgin Marie, is not incorporate in the Sacrament, which is the opinion of the modern Papists, but a certain divine and incorporal light, such as the Angels are nourished with in heaven. In his assertion then these three notable errors are contained: 1. that the Israelites Manna, and the body of Christ in the Eucharist were made of one and the same substance, a certain divine light incorporate. 2. That Christ's body in the Eucharist is incorporate, and made of that divine light: and so consequently, Christ shall have another kind of body in earth, than that in heaven, which was incarnate of the virgin Marie. 3. That the Angels in heaven, and the faithful in earth, have one and the same food. Thus when men follow their own fancies, and leave the Scriptures▪ they wind themselves into errors, and find no way to get out. 2 Conf. That there was the same spiritual substance of the old Sacraments and ours. FUrther, where the Apostle saith, alluding unto this Manna, they did all eat The same spiritual meat, 1 Cor. 10.3. The Romanists, because they cannot away that there was the same spiritual substance of the Sacraments of the old Testament, and of ours, have this shift: that they eat the same meat among themselves, not the same with us, Rhemist. annot. in 1 Cor. 10.3. and Rupertus hath the same conceit: That they did all eat the same meat, Lib. 3. in Exod. cap. ●. Non eandem, quam nos, Not the same which we eat. Contra. 1. This answer is contrary to the very sense of the Scripture: for the Apostle showeth, that Christ was their spiritual meat and drink, and so is he ours: therefore they had the same spiritual meat with us. 2. Against Rupertus, we will oppose Augustine, who thus writeth of this matter: It had sufficed to have said, De utilitat. penitent. cap. 1. they did eat a spiritual meat, but he saith the same, I cannot find how I should understand the sense, but the same that we do eat. 3. Conf. Against the anabaptistical community. Vers. 18. HE that had gathered much, had nothing over, etc. S. Paul upon this text thus inferreth: Upon this condition, your abundance at this time supplieth their lack▪ that also their abundance may be for your lack, that there may be equality, as it is written. He that gathered much, etc. 2. Cor. 8.14. Upon which place the Anabaptists would ground their confused community and equality: whereas the Apostle speaketh not of an equality in the possession of things, but in the use, and that not all times, but when the necessity of our brethren requireth it: and so he exhorteth, that like as in the gathering of Manna, one helped another, and that which any gathered over, went to make up his part, that had gathered less: so the superfluity and abundance of the rich, should supply the necessities and wants of the poor. Simler. 4. Conf. Against prayer and sacrifices made for the dead. Vers. 26. Fix days shall ye gather, but in the seventh you shall find none. Ferus hereupon thus noteth ● Septimo die, id est post hanc vitam, non invenietur quod colligere possumus, etc. On the seventh day, that is, after this life, there shall nothing be found for us to gather. They then which in this world do not find remission of sins, shall not find it in the next: what help can prayers, or Masses afford unto those which are departed, if nothing be to be gathered after this life? Here then one of their own write●● hath made a good argument, against their superstitious and fruitless prayers, and sacrifices, which the Romanists use to offer for their dead. 5. Conf. Against the keeping of relics. Vers. 32. FIll a gomer, and keep it for your posterity. Here is an holy relic kept by the commandment of God, not to be adored and worshipped, but to put the people in remembrance of this great benefit, in feeding of their forefathers in the wilderness. The popish relics offend against all these rules: 1. God hath not commanded them to keep any such thing. 2. They show them to the people for adoration, not for the commemoration of any benefit. 3. The Manna which putrified, being kept one day against God's commandment, endured many hundred years by his appointment: but popish relics are not privileged from putrifying, therefore God hath not ordained them so to be kept. 1. Observ. The Church of God hath her turns, of fullness, and of want in this world. Vers. 1. THey departed from Elius, and came into the wilderness of Sin. They remove from a place of pleasure and plenty, where they found 12. fountains, and 70. Palm trees, to a barren and comfortless desert: wherein is set forth unto us the state and condition of God's Church and children in this world. Ferus. Sometime they ebb, otherwhile they flow: now they have plenty, and ere long, they suffer want, which the Lord doth, to exercise the patience of his servants, that they may be instructed with the Apostle, both To be full, and to be hungry, to abound, and to have want, Philip. 4.12. 2. Observ. Against the unprofitable gathering of riches. Vers. 20. SOme reserved of it till the morning, and it was full of worms. This showeth, that they which corruptly gather riches, shall have no profit by them, they both scrape them together in this life without comfort, and heap them up to their punishment afterward, as the Prophet saith to cruel covetous men: Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul: Habakuk 2. vers. 10.11, 12. for the stone shall cry out of the wall, and the beam out of the timber shall answer it: we unto him that buildeth a town with blood, etc. 3. Observ. Worldly and carnal men acknowledge not Gods gifts. Vers. 15. THey wist not what it was. This is the difference between the godly and the wicked: they thankfully acknowledge the gifts of God, and know from whom they receive them: but the other as bruit beasts, use the things present before them, not praising the Author thereof. Oleaster. And therefore, men of this world are said to have their bellies filled with hid treasure, Psal. 17.14. for it is hid unto them, who it is that feedeth and filleth their bellies: and in this respect, the Prophet maketh the unthankful and ignorant people worse than the ox, That knoweth his owner, & than the ass, which knoweth his master's crib: but Israel hath not known, my people hath not understood, etc. Isay 1.2. 4. Observ. God's benefits are to be had in remembrance. Vers. 32. FIll a gomer, and keep it for your posterity, that they may see the bread, etc. God will not have his worthy and singular benefits, to be committed to oblivion, but always thankfully remembered: as for the same cause, Christ commanded the remainder of the broken meat to be kept, which filled 12. baskets, after he had fed the multitude: that that singular miracle might be had in thankful remembrance. Oleaster. 5. Observ. Where ordinary means are offered, extraordinary must not be sought. Vers. 35. THey did eat Manna till they came to the borders, etc. As soon as they came to help themselves sufficiently with the fruits of the earth, the Manna ceased: which showeth, that extraordinary means must not be expected, where ordinary are at hand. Piscat. For this cause our blessed Saviour repelled the tempter, which would have had him make bread of stones, which was an extraordinary and unwonted way for food. CHAP. XVII. 1. The method and Argument. THis Chapter treateth of two distresses, which the Israelites fell into, the one of thirst, the other of war. In the description of the first, these things are orderly declared. 1. Their penury and want of water, vers. 1. 2. The effects thereof, their murmuring, begun, vers. 2. and continued, and confirmed, vers. 3. 3. The remedy against this calamity. 1. Begged and asked of God by Moses prayer, vers. 4. 2. Promised by the Lord, with a description of the manner, how Moses accompanied with the Elders, should smite the rock with his rod, vers. 5. 3. Effected accordingly, vers. 6. 4. A consequent whereof is this, that Moses imposeth a name upon the place, to be a memorial of this miracle. In the other part these particulars are set down. 1. The attempt of Amalek against Israel, vers. 8▪ 2. The manner of resistance, partly by external means, the preparation of joshua against Amalek, vers. 9.10. partly by spiritual, the prayer of Moses, with his gesture, the lifting up of his hands, the letting down of his hands, with the diverse event thereof, vers. 10. and the supporting of his hands, vers. 11. 3. The success of this battle, the discomfiting of Amalek. 4. The event, the decree of God against Amalek, vers. 12. testified by Moses, both by his fact in building an Altar, and by his speech, vers. 16. 2. The diverse readings. Vers. 1. According to the appointment of God. I. or, word of God. L.S.P. commandment, or, precept of God. V.B.G. mouth of God. A.H. Vers. 3. To kill me, and my children. I.U.B.A.P. rather than, kill us, and our children. V.B.I. L.S.G. the word is, othi, me, not us. Vers. 4. Yet a little, and they will stone me. I.A.P.L.S. they are almost ready to stone me. I.A.P. etc. B.G.U. They give the sense rather, than the words. Vers. 7. He called the place Massa and Meribah. I.A.U.G. not, Messah, I.A.U.G. and Meribath. B. he called the place, tentation, and contention. S.A. he called the place tentation. L. Here the other word is wanting, and they are proper names, not common and appellative. Vers. 8. Then came Amalek. B.G. cum caeter. the Amalekites. B.G. cum caeter. B.G.U. I. but in the original it is put in the singular, yet taken for the plural, as it is usual in Scripture. Vers. 14. From under heaven. B.G.U.A. rather than, under heaven. L. here the preposition signifying from, is omitted: or, lest it be under heaven. A. or, from the earth under heaven. I. or, from that, which is under heaven. S. These render the sense rather than the words. Vers. 15. And he called it, jehovah nissi. G. that is, the Lord is my banner. V. or, my banner is of jehovah. G.I.U. I. better than, the Lord is my exaltation or lifting up. A.L. or, my refuge. S. or the Lord is he, that worketh miracles for me. B.C. for, ness, signifieth a stream or banner. Vers. 16. The hand is on the seat of God. B. or, the hand is on the throne of the Lord. A.P. better than, B.A.P. the Lord hath sworn. G. or, lift up his hand to swear. V. the sense rather, than the words: or, with a secret hand the Lord fighteth. S. or, because the hand of Amalek, is against the throne of jah. I. here Amalek is added: or, the hand is only of the Lord, solius Domini. L. Here one word is mistaken for another, solius for solii. 3. The explanation of doubtful and difficult questions. QUEST. I. Why some mansion places are omitted here. Vers. 1. THey camped in Rephidim. 1. They came from the wilderness of Sin by diverse countries, for between Sin and Rephidim, there were two stations beside, here omitted, Dophka, & Alush, Numb. 33.13, 14. jun. 2. Sin is here taken for one special station, but it is the name in general of all that desert unto Sinai: Gloss. ordin. 3. These two stations are omitted and many beside: for whereas there are 42. mansion places reckoned in all, Num. 33. not above 15. are specially mentioned before in the history, as it is set forth in this book and Numbers, because those places are specially noted, wherein any notable accident befell: as in Marah the bitterness of the water, in Elim the Palm trees, in the desert of Sin, the Manna, in Rephidim, the issuing of the water out of the rock, and some other beside. Tostat. quast. 1. 4. There are also more names of places rehearsed in the story, than are numbered in the Catalogue of their stantions, Num. 33. as Mattanah, Nahaliel, Bamoth, Numb. 21. but all those were not the names of the mansion places, where they stayed, but such as they passed by. Tostat. ibid. 5. They are said to have journeyed at the mouth of God, because they followed the direction of the cloud: for when the cloud was taken up they journeyed, and where it abode they pitched: this was the commandment of God here spoken of, as it is interpreted, Numb. 9.18. Tostat. Simler. QUEST. II. Of penury and want of water which the Israelites here endured. Vers. 1. WHere was no water for the people to drink, etc. 1. The Rabbins here are deceived, which think that the thirst of the people here, was not natural and necessary, (for Manna was both meat, and being full of moisture, served for drink, say they) but of wantonness rather. The words of the text show the contrary, that there was no water for the people to drink, and therefore it was a violent and necessary, not a wanton and voluntary thirst. Simler. Calvin. 2. Their conceit also hath no ground, that think some of the people had water, which they brought along with them from Elim, and therefore they are said to tempt God, to show his power, when there was no such necessity. Tostat. quast. 2. For all the people murmured, as though they were ready to die for thirst, vers. 3. 3. The truth is therefore, that they were driven to great extremity for want of water: for drought and thirst is a great trial, and a miserable calamity, as is evident by diverse examples in sacred and foreign stories: As Hagar with her son were ready to perish for want of water, Gen. 21. And the three Kings, that were to fight against Moab, were like all to be undone for want of water, if the Lord by his Prophet had not relieved their want: The men of Berhulia, when the City was besieged, fell down and died for thirst: The Samaritans, being assaulted by the Romans, died of thirst: Thales Milesius, as Laertius writeth, perished through heat and thirst: 2 King. 3. judith 7.23. joseph. lib. 3. bell. judaic. cap. 12. Laert. lib. 1. c. 1. joan. Leo in descriptione Africa. lib. 1. cap. 27. Plutarch. in Lycurg. joannes Leo hath a memorable story of certain Merchants, that perished by thirst in the desert of Azoad in Africa: where are to be seen two Sepulchers, the one of a Merchant, the other of a Carrier of wares: who sold unto the other a cup of water for a thousand crowns, and yet, the water not being able to suffice both, they twain died there: Lysimachus yielded himself and his whole host, for want of water, and having drunk, being now become a captive, he uttered these words: O Dii, inquit, quam brevis voluptatis gratia ex rege me feci servum! O God for how small a pleasure, of a King, have I made myself a captive! Pelarg. QUEST. III. Why it pleased God to prove his people with thirst. NOw it pleased God, as before he tried his people with hunger, so now with thirst, for these causes: 1. Because the people were very oblivious and forgetful of God's benefits, God by afflictions would put them in mind of their duty, that they which in prosperity did forget him, by want and penury, might be driven to seek him, as it is in the Psalm, When he slew them, they sought him, and returned. 2. Another cause was in respect of themselves, Psal▪ ●●. 34. because they were a proud and haughty people, and thought well of themselves: as the rebellious say unto Moses, All the Congregation is holy, Numb. 16.3. therefore the Lord by this means would humble them, and make them know themselves. 3. The Lord being purposed to make the Israelites a peculiar people to himself, and purposing to give unto them his laws, by this means would prove and try them, whether they would keep his commandments, Deut. 8.2. Even as a father nurtureth and schooleth his child, whom he purposeth to make his heir; so the Lord saith, As a man nurtureth his son, so the Lord thy God nurtureth thee. Tostat. 4. The Lord also brought them into this straight, Deut. ●. 5. that the faithful thereby should be discerned from the rest: for affliction and temptation, is as a sieve to try the chaff from the wheat. Ferus. QUEST. IU. How the people are said to tempt God. Vers. 2. WHerefore do ye tempt the Lord? 1. Some will have them to tempt God, because there were among the people, that had water, and yet would have God to help them, when there was no need: for then to expect or require the divine help, when there is no urgent necessity, is to tempt God. Tostat. But it is showed before, that this want of water was general, and all the people were in great extremity. 2. They are therefore said to tempt God, either because they doubted of his power, and therefore would try whether he could give them water: for the word nasah, signifieth properly to make trial, as David is said not to have tried or proved before to go with armour, 1 Sam. 17.39. Oleaster. Or they tempted God, doubting of the truth of his promises, as vers. 7. Is God among us or no? Pelarg. And so they tempted God by their incredulity. jun. Further they do prescribe and limit God, that unless he show them some sign of his presence and power, they will not believe, that it was his will to bring them out of Egypt unto that place. Marbach. They do tempt him also by their impatiency, they urge Moses presently to give them help, or else they will stone him, whereas they should patiently have waited upon God. Simler. And further, though they are not herein said to tempt God, expecting his help, where all humane means, & counsel was denied: yet herein they tempted him, because they thought God was bound unto them, to succour them at their need. Lyran. Whereas the heathen by the light of nature, could see and say, Diis & parentibus non possumus reddere aequalia, We cannot recompense the Gods and our parents: Aristot. lib. 8. cap. 14. God is no way indebted unto man. Tostat. quast. 2. QUEST. V. Of Moses fear lest he should be stoned. Vers. 4. YEt a little while, and they will stone me. 1. josephus here somewhat altereth, and transposeth the story: for this taking up of stones to cast at Moses, he placeth before the giving of Man, when they murmured for food in the desert of Sin: But this their violent and audacious enterprise fell out in Rephidim. 2. This was not a carnal, worldly, or distrustful fear in Moses, but a natural fear, which a right perfect man is subject unto, for so our Saviour saith, My soul is heavy unto death. Tostat. 3. Yet this fear of Moses was not so much, in respect of his present danger, as in regard of the people, lest they, if he should have been slain, after his death might have fallen to Idolatry. Lyran. 4. Or he might fear, lest, if they should have killed him, the Lord would have punished them, and revenged his death: as jeremy saith in the like case: As for me, behold I am in your hand, do with me as you think good: But know for a certain, if ye put me to death, you shall surely bring innocent blood upon yourselves, etc. Tostat. quast. 2. 5. Moses objecteth his danger, that he might the sooner obtain his desire. Oleaster. QUEST. VI Why Moses is bid to take the Elders with him. Vers. 5. TAke with thee of the Elders of Israel. 1. The vulgar people were not thought worthy, jerem. 26.14.15. because of their murmuring, to see the miracle, which God was about to work for them, and therefore he is bidden to take the Elders. Simler. Or because, the Elders might be murmurers also with the rest, they are called to be eye witnesses of this great work, that they might see and testify, that water was brought forth out of the rock, where there was none before. Ferus, Tostat. Galas. 3. That being men of authority, they might be able better to instruct and certify the people. jun. 4. And God hereby would establish an order for government, that Princes should be assisted with grave counsellors, neither to do things of their own head, as Saul did. Ferus. Nor to despise the counsel of the wise and ancient, and to follow the rash and headstrong, as Rehoboam did to his cost. QUEST. VII. Why Moses is bid to take his rod. Vers. 5. ANd the rod, wherewith thou smotest the river. 1. Rab. Solomon, to whom subscribeth Lyranus, thinketh that Moses is bid to take the rod, because some of the Israelites thought, that rod had power only to bring plagues, as it did upon the Egyptians, and not blessings: but that was no reason, for before this, Moses used that rod in dividing the waters of the red sea, to deliver the people of Israel out of the hand of their enemies, which was a great blessing. Tostat. 2. Therefore that was not the reason, but because it pleased God to use this organ and instrument at this time. Tostat. And to get Moses the greater authority with the people, he is bid to smite the rock with the rod, whereas God could have brought forth the water, without any such means. Pelarg. And the Lord did it also to confirm the faith of the Elders, when they saw this rod in the hand of Moses, whereby he had wrought great wonders, especially in the waters. Simler. 3. By the river and flood, we are not to understand the sea, but the river of Egypt, which is here remembered, because it was first of the Egyptian plagues: and though Aaron smote the river, and not Moses: yet he is said to do it, because it was done by his direction. jun. Tostat. Aaron percussit authoritate & mandato Mosis: Aaron smote it by the authority, and at the commandment of Moses: August. quast. 64. in Exod. so also Lyran. QUEST. VIII. Whether it be all one story of smiting the rock, Exod. 17. and Num. 20. or diverse. FUrther, whereas the like story of bringing waters out of the rock, is penned by Moses, Numb. 20. the question is, whether it were one and the same act. 1. Some think, that in both places there is a narration of one and the same fact: as Procopius upon this place with others: of which opinion these may be the reasons: 1. Because it would seem strange, if Moses had once before done the like, that he would have doubted the second time, as he doth, Num. 20. 2. The people there object, Wherefore hast thou brought us out of Egypt? Whereas all of that generation were dead before, that came out of Egypt, they only excepted which were then young. 3. The name which Moses giveth to the place in both stories is the same, namely Meribah. Contra. 1. Moses might be doubtful the second time, in respect of the unworthiness of the people, fearing the Lord would not show his power, because of their unthankfulness, and therefore he saith, the Lord was angry with him for their sakes, Deut. 3.26. 2. the offspring of those which were dead, might so complain, because if their fathers had not come out of Egypt, they had remained there still. 3. The same name may be given unto diverse places: and yet herein there was a difference, for the place in Rephidim, was called both Massah and Meribah, tentation, and contention: the other Meribah only. 2. Wherefore the sounder opinion is, that these two stories were diverse, and that Moses smote the rock two sundry times, which may appear to be so by these reasons: 1. The place was diverse: this striking of the rock was done in Rephidim, which was the 11. station, Numb. 33.14. but the other was in the desert of Sin, the 33. station, Numb. 33.36. 2. The time was diverse: this miracle was done in the first year after their departure out of Egypt: the other in the 40. year: for in the very next station Aaron died in the 5. month of the 40. year, Numb. 33.38. 3. In the other story Moses was somewhat doubtful, and therein displeased God, and was reproved: but here he is found firm and faithful. 4. Here he only taketh the Elders with him, but there the Lord biddeth him to gather together the whole congregation. 5. This miracle was wrought by the rod, wherewith Moses had wrought wonders in Egypt: the other with Aaron's rod that budded, and was laid up before the Lord, Numb. 27. for Moses is said to have taken it from before the Lord, Numb. 20.9. jun. By these reasons, the stories appear to be diverse. Simler. Osiander. QUEST. IX. Of the mount Choreb. Vers. 6. I Will stand before thee upon the rock in Hereb. 1. Some take Horeb or Choreb to be the top of the mount Sinai: but that cannot be, for they were not yet come unto mount Sinai, much less unto the top of the mount. 2. Some think that Choreb and Sinai were all one, but this was another place, yet called by the same name. Lyran. Tostat. But that this was the same Choreb, which was called the mount of God, chap. 3.1. appeareth in the next chap. vers. 5. where it is said, they camped by the mount of God. 3. Some other think that Sinai was the name of the whole plain or desert, wherein there were many hills and mountains, whereof Choreb was one. Oleaster. in 3. cap. Exod. But this opinion is controlled, chap. 19.11. where the very hill itself is called mount Sinai. 4. Therefore the more probable opinion is, that all that hilly tract or circuit was called Choreb of the dryness of the ground, where Sinai was situate. jun. Or that hilly tract might bear the name of Choreb on the one side toward the West, and the name Sinai toward the East. Simler. QUEST. X. Whether the water out of the rock did still follow the Israelites. Vers. 6. THou shalt smite the rock, and water shall come out of it. The Apostle saith, that the rock followed them, 1 Cor. 10▪ 4. 1. Some think that this is spoken of Christ the spiritual rock, that did still accompany them: but the Apostle meaneth that rock whereof they drank, which he called spiritual, because it signified Christ. 2. Some will have the water of this rock still to follow the Israelites, to serve thrir necessary use, as Tertullian calleth it Aquam comitem, the water, that did accompany them: but this cannot be admitted: for afterward Moses smote a rock in another place, Numb. 20. and in another place they digged a well for water, Numb. 21.17. which needed not to have been done, if the water still followed them. 3. Neither yet is it like, that this water did only satisfy their present necessity, in that place. Osiander. For it came forth abundantly▪ and so ran along: and if in that place only, it had refreshed them, that whole circuit being barren and dry, they should oft soon again have been in distress for want of water. 4. Therefore I condescend to their opinion, that think this was not Vnim di●i beneficium, a benefit for one day, or place, but that they had use of this water afterward in their journey. B●za. 5. But whether this river or stream runneth still to this day, and watereth all that valley, which before was dry, as Tostatus thinketh, quast. 3. I leave as doubtful, thinking rather, that it ceased, as the Manna did, being appointed only for a supply of their present necessity. QUEST. XI. What nation the Amalekites were, and how they set upon Israel. Vers. 8. THen came Amalek. 1. The singular number is here put for the plural, Amalek for the Amalekites: for one man could not bid battle to a whole host. Tostat. 2. Amalek the father of this nation, was the son of Eliphaz the son of Esau by his concubine Timna, Gen. 36.12. Mention is made of the country of the Amalekites in Abraham's time, Gen. 14.7. but that is by a prolepsis, the country is called by that name which it had when Moses writ that story, not when these things were done. Simler. 3. Some take these Amalekites to be the same with the Ismaelites, and Saracens. Gloss. ordinar. They rather belonged to the Idumeans, or Edomites, but dwelled apart from them, in a part of Arabia by themselves. Tostat. They inhabited the region Gobolitis, and the city Para, joseph. lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai. Zeigler. 4. The manner how Amalek set upon Israel, is declared, Deut. 25.18. how they set upon the hindmost of them, the tail of the army, where followed the women and children, when they were faint and weary; whereas it had been their part, rather to have met them with bread and water: Like as Shemei cast stones at David, and railed upon him, being already afflicted and pursued of his wicked son: and as the Jews insulted over Christ hanging in torment upon the cross, and gave him vinegar and gall to drink. Marbach. 5. These Amalekites were the first of all nations that set upon Israel, when they came out of Egypt. And therefore Balaam thus prophesieth of them: Amalek the first of the nations, his latter and shall be destruction, Numb. 24.20. As they were the first that assaulted Israel, so their destruction should not be behind. Ferus. 6. Twice did the Amalekites encounter with Israel, once by stealth, striking the hindmost of them, and this was in Rephidim: another time they fell upon them being joined with the Canaanites, while Israel abode in Cadesh barneah, Numb. 14. Tostat. 7. This Amalek is not unfitly by some, made a representation and lively image of Satan, who lieth in the way, to hinder all true Israelites in their way to the heavenly Canaan. Gloss. interlin. QUEST. XII. The reasons which moved the Amalekites to set upon the Israelites. THe causes why Amalek did thus lie in wait for Israel, were these: 1. Some think they did it. Vt paterna abdicationis ult●res essent, to revenge their father Esau's quarrel for the loss of the birthright. Calvin. But this was no wrong offered to Esau, seeing he sold his birthright, and so willingly left it: and this revenge rather belonged to the Edomites (if there had been any wrong done) which were the right offspring of Esau, whereas the Amalekites came by a concubine. Simler. 2. Some think that the Amalekites did it of envy, to hinder them from the possession of Canaan, their promised inheritance. Marbach. But it is not like, that they had any such persuasion, that ever they should conquer Canaan: but yet it is very like, that there remained some envy and hatred in them against the Israelites, as there was in Esau toward jacob. 4. Therefore the Amalekites might fear their own country, lest the Israelites should set upon them, and therefore combined themselves with other nations against them, to prevent all danger, joseph. 5. As also, they not only enterprised this of a malicious, but of a covetous mind also: as it is the manner of the Arabians, to rob and spoil those that go by the way, thinking to enrich themselves by the prey, and spoil of the Israelites: these were the causes which moved the Amalekites. 6. But on God's behalf the reasons were these, that he might exercise his people with new crosses, lest through ease and idleness they might wax wanton. Pelarg. That they might have experience of the goodness of God, which still added benefits to benefits. Ferus. That they might by this means ●e made more expert, and animated against their enemies, whom they should afterward encounter. Lyran. Tostat. And by this means, the Israelites also were furnished, and provided of armour and other necessaries, by the spoil of the Amalekites. Ferus, Lyranus, Marbach. QUEST. XIII. Why Moses goeth not himself to battle, but appointeth joshua. Vers. 9 ANd Moses said to joshua. 1. Moses goeth not himself to battle, propter senium, because of his age, he was now 80. year old. Ferus. 2. And Quia novit officium suum spirituale magis esse, quam mundanum, etc. He knew that his office was spiritual, rather than worldly. Marbach. 3. He therefore appointeth joshua in his place, whose courage and faithfulness he had experience of. Tostat. As also, because he was to bring the people into the land of Canaan, and to fight the Lords battles, it was fit that the people should be used and acquainted with his government and command. Simler. 5. As also Moses stayeth behind, that he might attend unto prayer, and use spiritual means, which he knew would more prevail than all external force. Simler. 6. Beside, this doth notably shadow forth the excellency and preeminence of the Gospel, before the law: for by this, that joshua, and not Moses, encountereth with Amalek, and prevaileth against him, was prefigured, Quod non lex nos ab hostibus liberaret, sed Iesus Christus, That not the law could deliver us from our enemies, but jesus Christ. Ferus. QUEST. XIV. Whether this Hur were the son of Caleb. Vers. 10. MOses, Aaron and Hur, or Chur, went up. 1. The opinion of some is, that this Hur was the son of Caleb, and Miriam, Moses and Aaron's sister, who, they say, was also called Ephrata, whom Caleb married after his wife Azuba, 1 Chron. 2.20. Contra. But this cannot be for diverse reasons: 1. Miriam was elder than Moses by 13. or 14. years: being then a maid of discretion, when Moses was an infant, exposed in the river, who stood by to see what became of the child, and went and called Moses mother to be his nurse: Moses then being at this time 80. years old, Miriam could not be under 90. at the least, and then was Caleb but 40. when he was sent to search the land, josh. 14.7. therefore it is not like that these two were married together, especially considering that Caleb had another wife before. 2. Again, this Hur was now a grave man, and fit for government: for to him and Aaron, Moses committed the affairs of the Commonwealth, when he went up into the mount, Exod. 24 14. how then could he be the son of Caleb, who was but 40. year old? 3. That Ephrath, which was Calebs' second wife, gave that name unto Bethlehem, of whom it was called Bethlehem Ephrata: but Miriam dying in the wilderness, never came into the land of Canaan, and therefore of her could no place be named there: she was not then that Ephrath, that was Calebs' wife. 4. Now whereas Hur is there said to be the son of this Ephrath, it might be another of that name: for in the Scriptures we find, that diverse have had the same name. Sic Lyran. Tostat. 2. josephus' opinion than is more probable, that this Hur was rather the husband of Miriam Moses sister, and so he was allied unto Moses and Aaron. So Procopius. QUEST. XV. Whether Moses lifted up his hands in prayer. Vers. 11. ANd when Moses held up his hand. 1. Some think that Moses held up his hand by course: when the one hand was weary, than he held up the other with a staff in manner of an ensign, or banner: jun. But I rather subscribe here to Oleaster, that hand is put in the singular, for hands: for it followeth afterward, vers. 12. that Aaron & Hur held up his hands on both sides, not by turns, but at once. 2. junius also, with whom consenteth Piscator, thinketh, that Moses did not lift up his hand, as showing the gesture of one that prayed, but he lift up the staff with his hand, as a triumphant banner. But against this opinion Tostatus objecteth: 1. That had been to no purpose, for Moses to hold up the staff as a sign of victory to the host, because the backs of the Israelites were toward him, seeing the Amalekites from the South, set upon the hindermost part of the camp: and then they could not turn them to see the staff, without giving advantage to their enemies. 2. There had been no force in the lifting up the staff to get the victory, therefore the efficacy was in Moses prayers: to the which end he lift up his hands: as the Apostle exhorteth men to lift up pure hands, 1 Tim. 2.8. 3. But both these opinions are better joined in one, that both Moses prayed unto God, Et manuum elavatio symbolum fuit additum precibus, And the lifting up of his hands was a sign added to his prayers. Simler. And the Chalde Interpreter expresseth the same sense, that his hands were stretched out to prayer. Vatab. As also the holding up of the staff between his hands, was a sign of the victory. Moses àux & belli quidam signifer foelicem eventum ipse spondebat baculi vexil●●, interim prophetiae munere functus: Moses the Captain of the war, & as it were the ensign bearer, did assure them of good success by the banner of the staff, not neglecting in the mean time his prophetical office. Pelarg. 4. And as for the former of Tostatus reasons, it cannot certainly be gathered, which way the host of Israel was pitched: it is no other like, but that Moses staff, which he held up, was in the sight of the Israelites: and to that end he went up to the top of the hill: Pr●cop. in cap. ●7. Exod. and to this purpose Procopius maketh this fit allusion: Populus si cernit manus legislatoris supinas, vincit, etc. If the people see the hands of the Lawgiver aloft, they overcome: but if they see them hang down they are overcome: so if one understand the law spiritually, he obtaineth victory, but the contrary falleth out, if one follow the literal sense. 5. But whereas some make this gesture of Moses, holding his hands aloft with the staff between them, to be a representation of the sign of the cross: I say with Simlerus. Non valde huic sententia innit●r, ut dubia, I do not much rest upon this sentence, as doubtful. QUEST. XVI. How Moses hands were heavy. Vers. 12. MOses hands were heavy. 1. The people's sins did not press down Moses hands, as Lyranus, for than he should not have lift them up at all, which is Tostatus reason: 2. Neither were his hands feeble through age: for 40. year after this, when Moses was an 120. year old, Moses was of such a perfect constitution, that it is said, his natural strength or vigour, was not abated, Deut. 34.7. 3. Neither yet is this to be imputed to Moses infirmity of mind, as our Saviour saith, The spirit is ready, but the flesh is weak, as though Moses waxed cold in prayer. Ferus. 4. Nor yet do I consent to them, that think Moses still continued his prayers, but that this remissness was only in his strength: Continuatus labor ab eo perferri non potuit, Continual labour, in lifting up of his hands he could not endure. And yet God would have the victory to follow the lifting up, or falling of Moses hands, to testify unto the people, that the victory was only from God, to whom Moses did elevate his hands. Simler. For if Moses inward strength and zeal had continued all one, it is like the same effect would have followed 5. Wherefore, I think rather with Calvin: Iste defectus ex singulari zeli vehementia natus est: This defect in Moses proceeded not (of any tepidity or coldness in Moses) but from the vehemency of his zeal: for while he lift up his hands, Intentissime orabat, & magna animi contentione, He prayed vehemently, and with great earnestness of mind. Vatab. The remitting of his hands then showed an inward abating of his zeal and fervency, which may befall the most perfect men: for the gesture of them that pray, hath a reciprocal work upon the affections, which first do bring forth the humble gesture of the body, and by the same, they are again kindled and inflamed: as Augustine hath this excellent saying, Gestu corporis, ut flexione gen●●m, extensione manuum seipsum magis excitat homo ad orandum, Lib. de cura mortuorum c. 5. etc. By the gesture of the body, as the bowing of the knee, the stretching out of the hands, a man doth stir himself up the rather to prayer: and these being visibly done, the invisible affection of the soul is increased: and by this means, Affectus cordis, qui ut ista fierent praecessit, quum facta sunt, crescit: The affection of the heart▪ which went before these were done, is increased, when they are done. So then, Moses hands became steady afterwards being supported; and so, the constancy of the gesture of the body, did rebound upon the affection of the soul, which in like manner continued constant and fervent. 6. Rupertus mystical application is not here to be rejected: Moses manus graves erant, ●●pert. lib. 3. 〈…〉. Moses hands were heavy, because the law could bring nothing to perfection. QUEST. XVII. Of the supporting and bearing up of Moses hands. Vers. 12. ANd they took a stone, and put it under him, etc. 1. Moses was both ways wearied, both in standing so long, and in holding up his hands all that while, therefore they provide both ways for his infirmity and weakness: they put under a stone for him to sit upon, and of each side held up his hands. Tostat. 2. As they supported and bore up his hands; so no doubt they joined with him in their earnest prayers and desires unto God: Quum manus ejus attollerent, mentes etiam habebant ad Deum erectas. As they lift up his hands, so also they had their minds erected unto God. Calvin. 3. His hands are said to be steady to the going down of the sun, not that then they began to be faint, but then the battle being ended, and the victory obtained, there was no need for him any longer to hold up his hands. 4. Divers allegories are made of this place: as that Moses hands, that is, the precepts of the law are heavy, but that by Aaron, who signifieth Christ, and Hur, that is, the holy Ghost, they are made easy and light. Ferus. Some by Moses and Hur, understand the two Testaments: upon the which our prayer must rely. Some again thus allegorise: Aarrn, they say, signifieth montanus, hilly, and Hur, fire, so two things support our prayer, high and heavenly meditation, and fervent charity. Lyran. But Chur signifieth white, V● light or fire: and beside the false etymology, these allegories are too curious, and somewhat far fetched. 5. But Rupertus mystical application may be received: who by this stone understandeth the grace of the Gospel, Rupert. lib. 3. cap. 20. In quasederet Moses, id est, lex adimpleretur: whereon Moses sat, that is, the law was fulfilled. And this moral accommodation also is very fit: that by Aaron and Hur, all godly Ministers may learn, Quomodo se mutuò animare debeant, & incitare ad preces: How they ought to animate and stir up one another unto prayer. Marbach. QUEST. XVIII. What this Amalek was, and of whom descended. Vers. 13. IOshua discomfited Amalek and his people. 1. Strabo hath this opinion, that this Amalek, the father of the Amalekites, should be descended of Ishmael. Lyranus and Tostatus would convince him of error herein, because the young man, which came running to David and confessed that he had killed Saul, said he was an Amalekite, and yet he is generally held to have been the son of Doeg, that was an Edomite: But this were to prove a thing more certain, by that which is uncertain: for it is evident and certain out of the Scripture, that Amalek the son of Eliphaz came of Esau, Gen. 36. and whether that young man were the son of Doeg, is uncertain. 2. Where it is said, Amalek and his people: Tostatus doth much busy himself to show, that this could not be Amalek the son of Eliphaz, for than he must have been above 260. year old: for the time of the sojourning of Israel in Egypt, was 215. year, and when jacob descended thither, he was an 130. year old, about whose 80. year Amalek might be borne: and so he resolveth that this was not that Amalek, but another of that name, descended of that race. Tostat. quast. 7. in Exod. But all this labour might have been well spared, for by Amalek, not any one person, but the whole nation of the Amalekites is understood: as Israel is usually in Scripture taken for the Israelites: and his people were those, which aided and assisted them. Vatab. joseph. lib. 3. antiq. Iud●●. cap. 3. As josephus showeth, how the King of Amalek sent unto other nations, and that they combined themselves together against Israel. 3. Thus we see how this victory was achieved: First and principally by God the Author, and cause thereof, than the means were of two sorts, partly spiritual by the earnest prayer of Moses, partly external by joshuas' sword. Simler. And here began the prophecy to take place, concerning jacob and Esau, The elder shall serve the younger. Borrh. QUEST. XIX. What book this was wherein Moses is commanded to write this story. Vers. 14. Writ this for a remembrance in the book. 1. Tostatus thinketh, that this was some special book beside this present story, and namely that, which is called the book of jashar, or the Righteous, which is mentioned, josh. 10. and that many things were written in that book by way of prophecy, which book was written by Moses, but is now lost, because when that Heretics had corrupted this book, the ancient Church neglected it, and had no care of it, lest in receiving the Verities in that book, they should together have received their Falsities and Heresies. Tostat. quast. 7. in Exod. Contra. 1. That this book of jashar was written by Moses, it is not like: seeing mention is made thereof in David's time, 2 Sam. 1.18. for if all those stories had been prophetically set down in that book aforehand, what needed those several historical books of Scripture to have been written afterward? 2. Neither had that been a good reason, to reject that book, because it had been corrupted: for so some books of canonical Scripture also, should have been laid aside, which some Heretics corrupt fingers have been meddling with. 3. This book of jashar therefore was none other than a Chronicle of the acts and gests of the people of God, which book is now lost, as diverse other historical books. jun. 4. Tostatus addeth further, that this book of jashar was the same book, which is called the book of the battles of the Lord, Numb. 21.14. which was not that book of Numbers: for there is a confirmation of those things, then presently done by a former book, which prophetically described those wars: But it is no good argument, thus to reason: the book of the battles of the Lord is not the book of Numbers, therefore it is that other book of jashar: some think it was the book of Judges. Genevens. Some a book now missing, the Scriptures now extant being sufficient. Osiander. The best answer is, that the word sepher, signifieth as well a rehearsal, as a book, as it is taken, Matth. 1.1. The book of the generation of jesus Christ. The meaning than is, that when the battles of the Lord are rehearsed, these also shall be spoken of, which by God's providence the Amorites made against Moab, preparing an inheritance for the children of Israel, who were forbidden to deal directly against Moab. jun. Numb. 21. annot. 8. 5. Wherefore the book, wherein Moses did make a memorial of this thing▪ was no other than this present history of Exodus, and other his historical commentaries, which are likewise mentioned, chap. 34.17. Deut. 31.9.22. jun. Calvin. Simler. This same charge is likewise registered by Moses, Deut. 25.17. Galas. 6. This the Lord would have committed to writing for these causes: 1. That a thankful memory should still be retained in time to come, of this great deliverance. 2. That the people of God should know the sentence denounced against Amalek, which should be executed in due time. Simler. 3. And that Saul, who was to perform this service, should with better courage and boldness, set upon that enterprise. Ferus. QUEST. XX. Why Moses is commanded to rehearse it to joshua Vers. 14. REhearse it, or as the Hebrew is, put in the cares of joshua. 1. Moses is bidden to intimate this to joshua, because he was to be his successor. jun. 2. Some think, that this was the thing, which he should rehearse to joshua, how Moses by his prayer, and the lifting up of his hands, obtained the victory, which joshua was not present to see. Pelican. But it followeth in the next words, what it was, namely the sentence of God, for the utter extirpation of Amalek. 3. That both it might be an encouragement to joshua against the rest of God's enemies, seeing, that they, which made the first attempt, are thus judged of God. Simler. As also to be a caveat unto joshua, and the Israelites, that they should make no league or peace with this nation, which before the Lord stood accursed. Tostat. 4. In like manner, God will have it written in every faithful man's heart, that he hath ordained the Devil and his Angels, and all our spiritual enemies, that we should be at perpetual defiance with them: Ferus, Rupert. 5. Neither was this charge given to joshua, that they should bear still in mind this injury, which was offered them by the Amalekites: but that they should think of the judgements of God against them: it is one thing to remember private wrongs, another to bear in mind the judgements of God given in charge. QUEST. XXI. Whether Amalek were wholly destroyed by Saul. Vers. 14. I Will utterly put out the remembrance of Amalek, etc. Tostatus here affirmeth thus, Nomen Amalechitarum totaliter periit tempore Saulis, That the name of the Amalekites did wholly perish in the time of Saul, quast. 7. in Exod. But this appeareth to be otherwise: for after that time, when Saul was sent against Amalek, 1 Sam. 15. (and after that, Tostatus saith, Non fuit populus Amalechitarum, etc. There was 〈◊〉 more people of the Amalekites) we find that the Amalekites burned Zildag David's City, 1 Sam. 30.2. Some therefore think, that the meaning is, that the Lord would overthrow and destroy, statum & dominium, the state, Kingdom and dominion of that nation. Pelican. But the words are more general, he would put out the remembrance, or memory of Amalek. 3. The truth than is this, that God gave indeed a charge unto Saul, utterly to destroy Amalek: and if Saul had done his faithful endeavour at that time, there had not been any left: But Saul being negligent to execute the Lords commandment, only the destroying those Amalekites, that were nearest, and made resistance, letting them alone which were farther off; jun. 1 Sam. 15. Martyr. 1 Sam. 27.8. David afterward perfected what Saul had omitted, & did smite Amalek, 1 Sam. 27.8. & afterward he put to the sword the whole host of the Amalekites, letting none to escape, saving 400. which road away upon camels, 1 Sam. 30.17. And after this, we find no great exploit done by that nation: but by little and little they were rooted out, according to the sentence of God here decreed against them. QUEST. XXII. Of the building of the Altar, and the name thereof. Vers. 15. ANd Moses built an Altar, and called it jehovah nissi. 1. Moses by the example of the godly patriarchs built an Altar, whereon to offer sacrifice unto God, and to show his thankfulness for this great victory. Simler. 2. There was yet no settled Priesthood ordained, but the right of sacrificing belonged unto the first borne, as mention is made afterward of certain young men of the children of Israel, which were sent to offer sacrifice, chap. 24.8. Now Moses, though he were not the first borne (Aaron being elder than he) yet he was extraordinarily consecrated of God both Prince and Priest, to offer sacrifice, who consecrated Aaron afterward for the Priesthood. Tostat. 3. The name given unto this Altar, signifieth, jehovah is my banner: which name some think was not given to the Altar, but is referred to the sacrifices there offered. Calvin. And so the Chalde interpreteth, that he worshipped God upon that Altar. Tostatus saith, that the name of God is incommunicable, and cannot be given unto the creatures, but complexè with some other addition, as Gen. 22. Abraham calleth the mountain, The Lord will be seen: but this observation is not always true: for jakob called the Altar which he set up in Sechem, The mighty God of Israel, without any other addition: where notwithstanding the word Altar must be supplied: The Altar of the mighty God of Israel. jun. As we use commonly to say, We will go to S. Andrew's, meaning the Church so called. Oleaster. So the word Altar is to be supplied here, The Altar of jehovah my banner. Simler. QUEST. XXIII. Of the meaning of these words, The hand is upon the throne of jah. Vers. 16. THe hand is on the throne of jah. 1. Here the Latin translator readeth very corruptly, manus solius Domini, the hand, is of the Lord only, for, manus super solium Domini, the hand is on the throne of God: and the Interlineary gloss giveth this note upon it: Omnia opera nostra operatur in nobis, He worketh all our works in us, which is a true note, but upon a wrong text. 2. junius in his last edition, doth understand it of Amalek, reading thus, Because the hand of Amalek was against the throne of jah, that is, against his people: But here, Amalek is thrust into the text: and junius himself hath reversed that interpretation, in his Analysis, inclining to their opinion, that take this to be the form of an oath, which the Lord taketh for the assurance of this sentence against Amalek. 3. Some by the throne of God understand the heavens, and make this the meaning, that as the covenant with the heavens is sure, so this decree against Amalek. Ex Simler. 4. Others by the hand upon the throne, understand the power and majesty of God, which with an outstretched hand shall be revenged of Amalek. junius in his first edition, Tostat. Lyran. Galas. 5. Some by throne interpret the Church of God, which is as God's seat and resting place, which he will defend against all the adversaries thereof. Ex Calvin. 6. But the fittest interpretation of all is this, that God as by the lifting up his hand to heaven, and laying it upon his throne, doth swear that he will have continual war with Amalek: for as men use to lift up their hand, when they take an oath, as Abraham, Gen. 14.22. so the like phrase is used of God, as Deut. 32.40. I lift up mine hand to heaven, and say I live for ever, jun. Analys. Borrh. Pelican. For diverse forms are set forth in the Scripture of the Lords oath: sometime he sweareth by himself, Gen. 22.16. sometime by his excellency, Amos 8.7. sometime by his life, Ezech. 18.3. As I live, saith the Lord: and by lifting up his hand to heaven, Deut. 32.40. and by his throne, as in this place. Oleaster. 7. So by this oath, the Lord confirmeth his sentence against Amalek, that he will have war against him, from generation to generation, that is, continually, till he have made an end of him, which was fulfilled partly under the Judges, and under the Kings, specially Saul and David: and under the Persian government, for Hamon who was subdued by Ester, was an Agagite, that is, an Amalekite of the posterity of Agag. Simler. junius. 4. Places of Doctrine. 1. Doct. Christ is the rock, whereout issueth the waters of life. Vers. 6. THou shalt smite the rock, and water shall run out of it. This rock is interpreted to be Christ, by the Apostle, 1 Cor. 10.4. The rock was Christ: Christ is diversely said to be a rock: he is a most sure rock, against the which the gates of hell shall not prevail, Matth. 16.18. he is a rock of offence to the wicked and unbelievers, Rom. 9.22. Behold, I lay in Zion a stumbling block, and a rock to make men fall: he is a rock, upon the which the faithful do rely, 1 Pet. 2.6. Behold I put in Zion a chief corner stone, elect and precious, and he that believeth therein, shall not be ashamed: he is a rock or stone of judgement, that upon whom it falleth, it grindeth them to powder, Matth. 21.44. This rock giveth us water of life: First, his most precious blood, which issued out of his side, whereby we are cleansed. Secondly, the Spirit of grace, which is the water of life, as it is interpreted, joh. 8.38. He that believeth in me, out of his belly shall flow rivers of waters of life: this spoke he of the Spirit, which they that believe in him should receive, etc. The people asked this water of Moses, but he could not give it them: they receive it out of the rock. Ferus. 2. Doct. It is lawful for Christians to defend themselves by war. Vers. 9 MOses said to joshua, choose us out men and go fight. Hence is proved the lawfulness of war against the Anabaptists, which deny the use of armour and weapons unto Christians. Pelarg. It is lawful for the people of God to defend themselves with weapons, against their enemies. Piscat. For Moses doth here nothing of himself, but by God's direction. 3. Doct. Reverend outward gesture to be used in prayer. Vers. 11. ANd when Moses lift up his hands, etc. A comely reverend gesture is to be used in prayer, to stir up the devotion of the mind: as Moses lift up his hands, Solomon bowed the knee: our blessed Saviour fell upon his face. Ferus. 5. Places of confutation. 1. Conf. Against the doctrine of merits. Vers. 3. ANd the people murmured, etc. Upon these words Rupertus hath this good note: Lib. 3. in Exod. cap. 19 Non ergo ille populus glorietur, quod pro suis meritis magnificaverit cum Dominus, etc. Let not therefore that people baast, that God hath magnified them for their merits: Neither did the Lord look upon the Gentiles, in making them his people, for any worthiness in them, but for his own mercy sake hath he called us to the knowledge of his truth, for otherwise, what we are in ourselves, the Apostle showeth in the Psalm: They have all gone out of the way, etc. there is none that doth good, no not one, Rom. 3.12. 2. Conf. That signs and ceremonies do not actually confer grace. Vers. 6. BEhold I will stand there in the rock before thee. Otherwise, if God had not concurred with that outward act and ceremony, in smiting the rock with the rod, and given force and efficacy unto it, Irrita fuisset & lusoria rupis percussio. The smiting of the rock had been in vain and trifling. Calvin. We see then, that ceremonies have no efficacy or activity of themselves: they cannot confer and give grace, as the Romanists teach, but the Spirit and word of God concurring, giveth operation unto the external signs: as here by Gods standing upon the rock, not by Moses striking of the rock, the waters gushed out: so we are cleansed by the washing of water, as the Apostle saith, but yet through the Word, Ephes. 5.26. 3. Conf. That the wicked cannot eat or drink the body and blood of Christ in the Eucharist. Vers. 6. THat the people may drink. Osiander holding with the rest of the Lutherans, the carnal presence of Christ in the Eucharist, upon these words giveth this corrupt gloss: Sicut inter Israelitas multi erant impii, etc. As among the Israelites there were many wicked men, which did draw water out of the rock, which notwithstanding entered not into the land of Canaan, but fell in the wilderness, 1 Cor. 10. So among Christians, many do drink and eat the body and blood of Christ, which for their unbelief shall not enter into life eternal. His position here with the rest of the Consubstantialists, is (therein agreeing with the Romanists) that the wicked and unbelievers, do eat and drink the very body and blood of Christ. Contra. 1. But first he should have proved out of this place, that there is a carnal and corporal presence of Christ's body and blood in the Eucharist, before the other assertion can have any place, that the wicked are partakers of it. But this text maketh directly against that carnal and gross conceit: for as Christ saith of the bread, which he broke to his disciples, This is my body, which is the chief text they have, whereupon to ground that fancy: so S. Paul saith, this rock was Christ: like as then, neither the rock was verily Christ's body, nor the water thereout issuing his blood, but only in signification, and representation: so the bread and wine are lively, demonstrative, and exhibiting signs of the body and blood of Christ, to the faith of the receiver, and no otherwise. 2. The other position is directly opposite to the Scripture, Whosoever eateth my flesh, and drinketh my blood, hath eternal life, joh. 6.54. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him, vers. 56. He that eateth me, even he shall live by me. But the wicked and unbelievers, neither have eternal life, neither do they dwell in Christ, or Christ in them, neither do they live by Christ: which life is by faith, as the Apostle saith, I live by the faith in the Son of God, Galath. 2.20. therefore they cannot eat or drink the body and blood of Christ. 6. Places of Moral Observations. 1. Observ. That one affliction followeth another, as long as we are in this life. Vers. 1. WHere was no water for the people to drink. God doth diverse ways exercise his children, and try their faith, as before with want of food, so now with penury of water and presently after with war. Piscator. And thus it falleth out in the desert and wilderness of this life, that one temptation followeth another, till we come to the celestial Canaan, and so as the Scripture saith, We must through many afflictions enter into the Kingdom of heaven, Act. 14.22. 2. Observ. Ministers must not intermit their duty, though it be evil accepted. Vers. 4. ANd Moses cried to the Lord. Moses is not discouraged by the ingratitude and murmuring of the people, to forsake his calling: he intermitteth not his duty, nor ceaseth to pray for them: whereby the Ministers of Jesus Christ are taught, that notwithstanding the evil acceptance with the world of their painful, and godly labours, they should persever and continue still in discharging their duty. Marbach. As Samuel saith, God forbid that I should sin against the Lord, and cease praying for you, ● Sam. 12.23. 3. Observ. We must still go forward and hold out to the end. Vers. 1. THey departed by their journey. As the Israelites stayed not in one place, but still went forward, approaching still nearer to the promised land: so we must still go forward in the pilgrimage of this life; and hold out to the end of our journey, till we have attained to our celestial inheritance, as the Apostle saith, Let us study to enter into that rest, lest any man fall away after the same example of disobedience, Heb. 4.11. Ferus. 4. Observ. Prayer is not effectual, unless it be fervent. Vers. 11. WHen he let his hands down, Amalek prevailed. While Moses prayer was fervent, it was effectual: but when his zeal abated, which is signified by the letting down of his hands, he failed of the effect: which teacheth us, that so long as we lift up hearts and hands unto God by a lively faith, we overcome our spiritual enemies, but when our zeal waxeth cold, and our faith faint, they are superior. Piscator. Therefore the Apostle having said, The prayer of a righteous man availeth much, addeth, if it be fervent, james 5.16. 5. Observ. The punishment of the wicked though it be deferred, will most certainly come. Vers. 14. I Will utterly put out the remembrance of Amalek. This was not presently accomplished: but the judgements of God were suspended above 400. years, until the reign of Saul: which showeth that the judgements of God, though they be deferred a long time, yet in the end will most certainly come. Marbach. As the Apostle saith, Whose judgement long agone is not far off, and their damnation sleepeth not, 2. Pet. 23. CHAP. XVIII. 1. The method and Argument. THe sum of this Chapter is to show the politic order of government instituted in Israel. 1. By whom it was brought in. 2. By what occasion. 3. And the manner thereof. First, as touching the Author and adviser, it was jethro, Moses father in law: of whom three things are declared. 1. His coming unto Moses, both upon what occasion, vers. 1. whom he bringeth with him, Moses wife and his two sons, who are described by their names, vers. 3.4. whether he cometh, vers. 5. 2. His manner of entertainment, when she was come, where these things are expressed: 1. His message to Moses. 2. Moses greeting, vers. 7. and narration of such things, as the Lord had done for them, vers. 8. 3. jethro his congratulation, vers. 9.10. and confession of God, vers. 11. 4. His solemn admittance and joining to the people of God, vers. 12. Secondly, the occasion followeth: wherein is showed the fact, vers. 13. and thereupon the conference between jethro and Moses, consisting of his demand, vers. 14. and Moses answer, vers. 15.16. Thirdly, in the manner and matter of this form of government: 1. There is jethro his reprehension of Moses order, with his reasons, vers. 17.18. 2. His advice and counsel is propounded, what course should be taken in the greater and weightier causes, which he would have reserved to Moses own hearing, vers. 19.20. what provision should be made in choosing officers, and governor's for the rest, vers. 21.22. with the reasons of his counsel, vers. 23. 3. Then followeth the putting in practice of this counsel, first by Moses, vers. 24.25. in choosing of such officers, as jethro prescribed: then by the officers and Judges themselves, vers. 26. And so jethro is dismissed, vers. 27. 2. The diverse readings. Vers. 1. The Prince of Midian. I. C. rather than, Priest. I.C. B. G. cum cater. cohen doth not only signify a Priest, but Princes as David's sons are called cohanim, not Priests, but chief rulers: for they being of the tribe of judah, could not be Priests. Tostatus, Oleaster. Vers. 1. The father in law. I. V. cum caeter. cognatur the kinsman. I. V. cum caeter. I.B.G. cum caeter. I. L. but chothen signifieth rather a father in law: as it is taken, Exod 3.1. Vers. 2. Then jethro Moses father in law took. I.B.G. cum caeter. than he took. L. here the former part of the clause is clipped off. Vers. 11. For in that thing, wherein they were proud, he is above them, that is, superior unto them. jun. Better than, because they dealt proudly against them. L.S.P. for here these words, in the thing which; are omitted, or, wherein he dealt proudly against them, did they perish. V. or were destroyed themselves B. or were recompensed. G. All these words are added by way of explanation. But after the first reading▪ ghalehem, is better translated, above them, than, against them: and it is referred rather to the Lord, than to the Egyptians, and so the sense is full, without any addition. Vers. 23. If thou do this thing, and God command thee, both thou shalt be able to endure. I.G.B. G.I.B.A.P. better than, in these things, which God commandeth thee, thou mayst stand. V. Here these things, is added; or, if thou do this thing, thou shalt fulfil the commandment of God. L. fulfil, is added; or, God shall strengthen thee. S. But the word tsavah, signifieth to command. See the meaning of these words afterward, quest. 23. 3. The Explanation of doubtful and difficult questions. QUEST. I. Whether jethro and Rohuel, or R●ghuel were the same man. Vers. 1. WHen jethro the Priest, or Prince of Midian. 1. Some think, that Reguel mentioned, Exod. 2. jethro here named, and chap. 3.1. and Hobab, Numb. 10. were all one. Sic Lyran. Tostat. Pelarg. So also the Latin translator readeth, Exod. 2. for Reguel, jethro: Lyranus from the Hebrews giveth this reason, from the notation of the name jethro, and Hobab: the first signifieth adj●ciens, adding; for he added unto other ordinances of Moses, that of appointing officers; and the other word, signifieth diligens, loving, because he loved the law of God, and was converted to Judaisme. But that Hobab, jethro and Reguel, are not the same, is evident, L●ran. in 2. Exod. Numb. 10.29. where Hobab is said to be the son of Reguel. 2. Oleaster thinketh jethro and Reguel to be the same, (so also josephus) and that Hobab, or Chobab, was the son of jethro and Reguel, and brother to Zipporah: And his reason, that jethro and Reguel are all one, is, because the same title is given to them both: jethro is said to be the Prince of Midian, Exod. 3.1. and so is Reguel, Exod. 2. Contra. 1. The reason why in one place the father is called the Prince, in another the son, is, because the sons succeeded the fathers in the principality and Priesthood, among the Gentiles, as they did among the Jews. Lipoman. in 2. Exod. Which thing was usual in the primitive Church, as Polycrates Bishop of Ephesus, writing to Victor Bishop of Rome, there showeth, that seven of his ancestors had been Bishops in that place before him, and he was the eighth, Euseb. lib. 5. cap. 22. Pelican. 2. Hobab could not be brother unto Zipporah, for Numb. 10.29. he is called chothen, the father in law of Moses: which word, though Oleaster contend to signify a kinsman: yet seeing jethro is called by the same word chothen, Exod. 3.1. it seemeth in the same sense also, to be given unto Hobab. 3. Therefore the truer opinion is, that jethro and Hobab were all one, and Reguel was father unto jethro, and grandfather to Zipporah Moses wife. jun. Pelican. as is before showed, cap. 2. quaest. 26. 4. Some think, that jethro was a common name, both to the father, which was Reghuel, and to the son, which was Hobab. Galas. Exod. 3.1. But that is not like, for jethro only hath this addition, Moses father in law, as it is ten times repeated in this Chapter: But Reghuel is not so called, Exod. 2. whose daughter Zipporah is said to be, because the grandfathers with the Hebrews are so called by the name of fathers. I rest therefore in the former opinion, as most probable. 5. Concerning the word cohen▪ which signifieth both Prince and Priest, and whether jethro were Prince or Priest, or rather both, see before, cap. 2. quaest. 27. It was an ancient custom, that they which were Rulers and Magistrates, to defend the people, did execute also the Priest's office, by sacrifices and prayer, to protect and direct them: such an one was Melchisedeck, and jethro here. Lippoman. 6. Likewise, whether jethro were the worshipper of the true God, is handled before, chap. 2. quest. 28. where it is resolved, that he was a worshipper of the true God, though not purely, as Calvin saith, Mihi videtur vitiatum fuisse aliqua ex parte illius sacerdotium: It seemeth to me, that his Priesthood had some blemish, and was stained with superstition: But it is not like that he sacrificed to Idols, for Moses in all likelihood, would not have married his daughter then, or conversed with him so long. Procopius saith, that they worshipped the most high God, as Melchisedeck did: Nec tamen interim abstineb●nt ab idolatria, But yet they abstained not from idolatry. But as Calvin saith, there is difference between Idolatry, Et impurum Dei cultum & degenerem in unae parte, And the impure worship of God, degenerating in some one part. The religion then, which jethro professed, was principally the worship of the true God, yet intermingled with some superstitions of the idolatrous heathen: though he was not a professed Idolater. QUEST. II. How jethro heard what the Lord had done for Moses and Israel. WHen he heard all that God had done. 1. Some think, that Moses sent his wife out of the desert, unto her father in law, and that by this means, jethro had intelligence of Moses affairs. Calvin. But this to be unlikely, shall be showed afterward: seeing it is very probable, that Moses had sent back his wife from the place, where the child was circumcised by the way, Exod. 4. 2. Some think, that Moses had sent some message unto jethro, and so signified unto him what had happened. Simler. But the manner of speech, When he heard, giveth rather, that he was led by some common fame and rumour; though it is most like, that Moses being now not far from Midian, would have sent to his father in law, to his wife and children, which were dear unto him, if jethro had not prevented him. 3. Therefore the common fame and rumour, which was spread among the nations, moved jethro to come. Galas. Especially seeing Midian was not far from Egypt, bordering upon the red sea. Simler. And now Moses was not far from Midian, being about mount Sinai, where he had been before time accustomed to keep his father's sheep. Tostat. From whence the report and rumour of the Israelites, and their acts, as the late victory obtained against Amalek, might easily be brought. QUEST. III. The causes which moved jethro to come unto Moses. Vers. 2. THen jethro took Zipporah, etc. The causes which moved jethro to take this journey, were these: 1. That he might congratulate and rejoice for those great mercies and benefits, which the Lord had vouchsafed unto Moses and all Israel. Simler. Which his joy is expressed afterward, vers. 9 Some of those benefits concerned Moses, and the people in general, as the deliverance out of Egypt, their passing thorough the red Sea, the giving of Manna: but some specially belonged unto Moses: as that the Lord had made him the Captain and guide of his people, and had given him power to work great miracles. Tostat. Therefore both these are put together in the text: When he had heard, what the Lord had done for Moses, and for Israel his people. jethro therefore came, to show and express his joy in both these respects. 2. Beside, another end of his coming was, to bring unto Moses his wife and children. Simler. For he was not now far off from the host of Israel, the City of Midian being held to be but 16. miles distant from Rephidim, where they had pitched last. Pelarg. 3. Further, though jethro doubted not of the truth of those things, which he had heard, yet he is desirous to come to be an eye witness, and present beholder of those great works, which the Lord had done for them, as of the cloudy and fiery pillar, of the Manna, that fell daily, and the water that issued out of the rock. Simler. 4. Yea he came to glorify God, to whom he offered sacrifice, vers. 12. Pelican. and to join himself to the people of God: wherein appeared God's providence, both toward Moses and jethro: that as he was a comfort and relief to Mose● in his exile, for outward things; so Moses should be a means for his spiritual good, to bring him to the knowledge of God. Ferus. QUEST. IV. When Moses had sent Zipporah away. Vers. 2. AFter the sending her away. 1. Some read, after the sending, that is, of gifts, either of Moses to his father in law: Simler. or, of jethro with his daughter. Ex Lippoman. But the pronoun ha, is of the feminine gender, and cannot agree to either of them: some therefore understand it of gifts, which Zipporah sent to Moses: but it is more like, she would first come herself, as she doth, Moses being so near, then send unto him. 2. It is better therefore referred to Moses sending away of Zipporah, to her father's house: which some think Moses did, after he was come into the desert, to see her father, and rejoice with him: for (say they) it is not like but that Moses had his wife and children with him into Egypt, that they might be partakers of that great deliverance, which the Lord was to work for them. Calvin. But the manner of the description of this story, how jethro, when he had heard. etc. took Zipporah, and her two sons, showeth, that jethro was moved to take this journey, by the fame, which he heard, and not by any report or information by Zipporah, which should be sent unto him. And though they went not down into Egypt with Moses, yet were they partakers of that deliverance: even as they were, which were afterward borne in the desert: specially seeing Moses two sons, were by circumcision grafted into the people of God. Simler. 3. Therefore the most probable opinion is, that Moses had sent Zipporah with her sons, back unto her father, at such time as the child was circumcised by the way in the Inn. Some think that she fell into a disease, by seeing that bloody spectacle of the circumcision of her son, and so could go no further. Vatab. Some, that Noluit cum, amplius sequi, that she refused to follow Moses any further. Ferus. Some, that Moses would not have her with him, because she was not able to go thorough such difficulties in Egypt: Abraham and jacob went down into Egypt, because they were strong: Non potuit descendere in Aegyptum & subire agones Aegyptiorum, nisi athleta probabilu, None could go down into Egypt, and undergo the agonies of the Egyptians, but a strong champion. Glass. ordinar. Ex Origen. But the truth is, that Zipporah herself, was offended with the circumcision of her child, and so willing to return, and that Moses also gave his consent therewithal: Dicendum, quòd 〈◊〉 de voluntate Moses, etc. We must say it was with the will of Moses, for he perceived that his wife and children would be but a burden unto him, in that business, which he went about. Lyran. jun. Galas. Pelican. Tostat. QUEST. V. Of Moses two sons. Vers. 3. ANd her two sons, etc. 1. We see that the Israelites did not abhor or decline the marriage of strange women, so that they were instructed in the faith, and virtuously given: as joseph married Potiphars' daughter, Booz, Ruth and here Moses Zipporah. 2. Mention is made only of his sons: the holy Fathers and Patriarches are found to have had more sons, than daughters; or it is, because they use not to be counted in the catalogue and genealogy. 3. Moses in giving names to his sons, which did put him in mind of God's mercies and benefits toward him, doth teach us what names to impose upon our children: such as may both stir us and them up to a thankful remembrance of the benefits, which we receive. Lippo●●. Pelican. QUEST. VI How Moses was delivered from the sword of Pharaoh. DElivered me from the sword of Pharaoh. 1. Some do here give credit unto that unwritten relation, that Moses escaped Pharaohs sword in this manner: He being convented before Pharaoh, and asked why he killed the Egyptian, boldly made answer, that he had done it justly: thereupon Pharaoh commanding him to be killed; the executioner was smitten with blindness, that seeing every one beside, he could not see Moses: and Pharaoh was taken with such stupidity, that seeing Moses to escape, he had no power to bid any to lay hands of him to stay him. Tostat. 2 But we need not run to any such devised tale, nor fain miracles, where no necessity is: Moses is said to be delivered, etc. because he escaped by flight, Ne Pharaoh de illo supplicium sumeret, That Pharaoh should take no punishment of him. Osiander. QUEST. VII. At what time jethro came to Moses before the law given in mount Sinai, or after. Vers. 5. ANd jethro Moses father in law came, etc. 1. Some think, that jethro came unto Moses, in the end of the first year of their departure out of Egypt, or in the beginning of the second, after they had received the law in mount Sinai, and that the history is transposed. Tostat. Cajetan. Simlerus also holdeth, that he came about the fourteenth month after their coming out of Egypt. The arguments brought to confirm this opinion are these. 1. Because it is like that before jethro set forth, he heard certainly where the Israelites encamped, namely by mount Sinai: for he would not take an uncertain journey, to wander up and down in the wilderness: now he could not come to mount Sinai, within less than two or three days journey, from that part of Midian, where jethro remained: for when Moses went from jethro with his wife and children, he lodged by the way, where that heavy chance befell touching the circumcision of his child, and after that he went forward, and met with Aaron in the mount of God, Exod. 4.27. It seemeth then that this mount of God, which was Sinai, was two or three days journey from jethros place: Then could not jethro come before the law was given, for the third day after they pitched in the wilderness of Sinai the law was given, chap. 19.11. And if it were granted, that jethro came to mount Sinai, before the Israelites encamped there: yet this here described could not be done before the law was given: for this story of jethros entertainment one day, of viewing and seeing Moses order in judging the people, which was upon the next, and of choosing and appointing of officers and Judges, upon the third, all which required three days, could not be done in the three first days, after their encamping by mount Sinai: for the first day God spoke unto Moses, to sanctify the people the next, which was no fit time to hear suits and controversies, and the third day when the Lord gave the law, they could not intend to choose officers. So Tostat. Contra. All this long discourse may be answered in one word, that herein is their error: they take the mount of God here spoken of, for Sinai, whereas it was mount Choreb, chap. 18.6 from whence the Israelites were not yet departed; which is called the mount of God, chap. 3.1. because of the vision of the bush, which Moses saw there. jun. Genevens. Which Choreb was the general name of all that hilly tract or circuit, in the which was situate more toward the East the mount Sinai: wherefore all this here mentioned in this Chapter, was done before the Israelites encamped by mount Sinai, and so all the former difficulties are removed, josephus therefore is deceived, that thinketh that jethro came in the third month to mount Sinai; for by this means should all this business fall into that very time, when the people were preparing themselves to receive the law. 2. Neither is it like, that jethro came immediately after the giving of the law, for Moses stayed 40. days with God in the mount, and then coming down, he judged the people for their Idolatry; which was no time to give entertainment to jethro, all the host being in heaviness: and after that, Moses stayed 40. days more: so that it was toward the end of the first year, or the beginning of the second, when jethro came. This is Tostatus second reason. Contra. All this is easily granted, and admitted, that jethro came not immediately after the law was given: but this showeth not, that he came not before the giving of the law, as is before declared. 3. Again, seeing jethro returned into his Country in the second year, the second month, when they were about to remove their camp from mount Sinai, Numb. 10.30. it is not like that he would stay a whole year with Moses, out of his own Country. Tostat. Contra. That story concerning Hobabs' departure, who also is jethro, is transposed: and that communication, which Moses there hath with his father in law, was had before that time; which story is here alleged, because it was there more fully to be handled. jun. Seeing therefore, that one of the stories must of necessity be transposed, and set out of his place: it is for many reasons more agreeable to the order of the things which were done, to refer that story, Numb. 10. to this place, than to join this unto that: for immediately after that story there inserted, of Hobabs' departure, followeth in the next Chapter, Num. 11▪ the constitution of the 70. Elders, which was a diverse ordinance from jethros device, of constituting Captains over thousands, hundreds and fifty, and like not to have followed immediately upon the other: because Moses having made so many coadjutors so lately, by the advice of his father in law, which did help to bear the burden with him, would not so soon have complained, till he had had full trial and ex●ience of that form of government, that he was not able to bear the people alone, as he doth complain, Numb. 11.14. 4. Further it is objected, that at jethro his coming he gave that advice, for the appointing of under officers and Judges; but this was done in the second year, what time they were to remove from mount Sinai, as Moses himself showeth, that it was about the same time, when the Lord spoke unto him to depart from Choreb, Deut. 1.6, 9 Tostat. Contra. Moses indeed saith, I spoke unto you the same time, saying, I am not able to bear you myself alone: but these words, The same time, must not be restrained to the time of the Lords speaking unto them, to remove from Choreb: for how could that choice of officers be made in the instant of their removing? but it must be understood generally of the time of their stay and abode by the mount Choreb. jun. 2. Wherefore the more probable opinion is, that jethro came unto Moses, while they encamped about Choreb, before they removed to the wilderness of Sinai, and there received the law, in that order, as it is here set down by Moses. 1. Because no anticipation of time, or transposing of the story, is to be admitted in Scripture, where no necessity of the sense enforceth it, now here is no such necessity to urge us to think this story to be set out of the place, neither any inconvenience need to be feared, in admitting the same to be done in this order, as Moses hath penned it, as is before showed in the particular answer to the several objections. 2. The nearness of that place doth persuade as much: that seeing Midian was not far off from Choreb, where Moses had used to keep his father in law's sheep, it is like that jethro invited by the nearness and opportunity of the place, took this journey. Lyranus. And though Moses, when he departed with his wife and children, lodged by the way, that might be because the children were young and tender, and so he took easy journeys, or the day might be far spent, when he took his leave of his father in law: as when in the like case the Levite departed from his wife's father, jud 19 3. Neither is it like, Moses with the host of Israel lying so near unto Midian, so long together, well nigh a year: that jethro would defer so long, to bring Moses wife and children unto him, or that Mos●● would all that while endure their absence from him. Lyranus. 4. The text showeth, that the report of those things, which the Lord had done for Moses and Israel, brought him thither: it seemeth then, that as soon as he had heard of the same of the late victory of the Amalekites, jethro dispatched presently to go unto Moses: josephus. QUEST. VIII. Wherefore jethro sent before to Moses. Vers. 6. ANd he said to Moses. 1. jethro said thus by some messengers, which he sent before to Moses, which both shows his humanity, he would not press upon Moses unawares though he were his father in law. Simler. And he did it, Vt honestius reciperentur, That they might be received in better manner, for Moses honour. Lyran. Tostat. It is like also, that jethro came with some troop and company, and therefore could have no safe passage or entrance, without some safe conduct from Moses: for the Israelites did stand upon their watch and guard, because of their enemies which were round about them. Simler. It might be also, that jethro did this in humility, not presuming to join himself to the people of God, before he had made Moses acquainted. Ferus. QUEST. IX. Of the manner of Moses entertainment. Vers. 7. ANd Moses went out to meet etc. 1. Moses humility joined with humanity, appeareth in going forth to meet his father in law: whom he reverenceth as his elder and his father in law: though in other respects, Moses being the Ruler of such a great people, and endued with such an excellent gift, in the power of miracles, were the more honourable person. Tostat. 2. Then Moses showeth his love in kissing him, which was used then, and is yet in some Countries, as a sign and testimony of love. Marbach. 3. Then his courtesy appeareth, each in ask the other of their welfare and health. Pelarg. 4. His beneficence and hospitality is declared, in bringing him into his Tent. Pelarg. that they might better commune within of their affairs, than abroad. Lyran. This was Moses peculiar Tabernacle, which he pitched without the host, chap. 33.7. and whereupon the cloud used to rest, before the great Tabernacle was set up. Tostat. It was not that great Tabernacle, where the Ark afterwards was put: for it was not lawful for any Gentile to enter therein: Hugo de Sanct. Victor. neither was yet that Tabernacle spoken of. QUEST. X. Why Moses declareth all these things unto jethro. Vers. 8. THen Moses told his father in law, etc. 1. Three things Moses declareth to his father in law: First the plagues and judgements, which fell upon Pharaoh and the Egyptians, for Israel's sake, that is, to the intent that they should let the people of God go. Secondly, the travel and labours which they endured, by famine, thirst and war. Thirdly, how they were relieved in all these necessities, and delivered from all their dangers. Tostat. 2. Now Moses declared these things to Hobab, to satisfy his desire: for he was desirous to hear more certainly of all these things. Simler. Likewise, he doth it that jethro might rejoice together with them, for all the mercies of God received. Tostat. quast. 3. And beside, Moses hereby would draw him to the true knowledge of God, and further instruct him therein. And so Moses cibare studuit socerum primo spiritualiter, Moses first of all seeketh to give spiritual food to his father in law. Ferus. QUEST. XI. Of jethro his joy and rejoicing. Vers. 9 ANd jethro rejoiced. 1. jethro dealeth far otherwise than Amalek: for they envied the prosperity of Israel, and sought to do them hurt: But jethro rejoiced, and was glad: therefore afterward Saul was sent to take revenge of Amalek, but he spared the Kenites, which were the posterity of jethro, because they showed mercy to the Israelites, 1 Sam. 15.6. Borrh. 2. jethro expresseth his joy in three degrees: first he rejoiceth inwardly in heart, than he testifieth and confesseth the same with his mouth, vers. 10. and further expresseth the same in act, in offering of sacrifices unto God. Tostat. Non solum confessus est fidem suam ore, sed etiam opere, He confessed his faith, not only with his mouth, but in d●●d. Lyran. 3. And for very joy of heart, he repeateth the same thing twice, that God had delivered them out of the hand of the Egyptians, as men in passion do use to double and treble their words. Tostat. Or the first delivering may signify their saving from the sword of the Egyptians, which pursued them, the other from their thraldom and servitude. Cajetan. QUEST. XII. Whether jethro had before this the knowledge of the true God. Vers. 11. NOw I know that jehovah is greater than all gods. 1. Neither was jethro before this, altogether ignorant of the true God, or was before a worshipper of Idols: as Tostat. For Moses would not have married a mere Idolaters daughter: and where he saith, Now I know, that showeth not, that he knew not God before, as Tostatus concludeth, but it is meant of his experimental knowledge, that he was now by these wonderful works, and judgements of God, more confirmed in his faith. Calvin. 2. Neither yet was jethro a perfect worshipper of God, and so circumcised, as the people of Israel were: for if he had been circumcised, he had been bound to keep the whole law, as the Apostle reasoneth, Gal. 5.2. as all the festivities and other ordinances of Israel: and then he being incorporated by circumcision into the people of God, and so become a proselyte, would not have desired to return to his people, as he doth, Numb. 10. Tostat. quast. 4. 3. Therefore, though before this jethro had the true knowledge of God, which was a long time preserved in Abraham's line, among those which were not of Israel, as appeareth in job, and his friends; yet, Non tam pure & sinceriter, & clare cognoscebant Deum, ut Israelite, etc. Yet they knew not God so purely and sincerely, and clearly, as the Israelites. Lippoman. And this speech in preferring Jehovah before other gods, may proceed from his error, who had an opinion before of the multiplicity of gods, as other of the heathen. Simler. Yet in another sense is this speech used by Moses, chap. 15.11. Who is like unto thee O Lord among the gods? that is, Angels, or any other power whatsoever. Calvin. QUEST. XIII. Of the meaning, and true reading of the 11. vers. Vers. 11. IN that thing, wherein they dealt proudly, he is above them. 1. The Latin translator readeth, Because they dealt proudly against them: but here the words bedabhar asher, in the thing which, are omitted: in this sense a reason is given in general, of the destruction of the Egyptians, because they were proud and insolent against the people of God. Tostat. 2. Others supplie this word, indicavit, he hath judged them, Simler. or perierunt, they have perished, in that thing, wherein they were insolent against them: which some refer to their destruction in the red sea, that as they had drowned the Hebrews children in the red sea, so they perished there. Vatab. But as Calvin saith, Videtur nimis esse restrictum, This seemeth to be too much restrained: therefore in general, rather the equity of God's judgements appeareth, that had measured unto them, as they had done to the Israelites. Galas. Borrh. 3. But the third reading is to be preferred: that the preposition ghal, here signifieth, not against, but above, and them must not be referred to the Israelites, but to the Egyptians: that God was superior unto them, in that, wherein they boast, that is, in their great power, and glory. jun. As they vaunted, when they pursued Israel: I will overtake them, I will divide the spoil, my lust shall be satisfied upon them, chap. 15.9. QUEST. XIV. Whether jethro offered himself burnt offerings. Vers. 12. THen jethro took burnt offerings, etc. 1. Tostatus hereupon gathereth, because jethro observeth the difference of sacrifices instituted in the law, between burnt offerings, wherein all was consumed upon the Altar, and other sacrifices wherein part was reserved: that he came to Moses, after the law was given: quaest. 4. But this is no necessary collection: for even among the Gentiles, some sacrifices they offered whole, of some they reserved part for their sacred feasts: especially among them, which came of Abraham's line, where some seeds of Abraham's faith were still preserved. Simler. 2. This rather may serve as an argument against that opinion: that the law of sacrifices, and of the Priesthood of Aaron was not yet instituted, because jethro a strange Priest was permitted to sacrifice: & therefore it is like that as yet the Priesthood was not instituted. Simler. Cajetan. 3. Some think that jethro only taken part of the sacrifices which were offered, and sacrificed not. Lippoman. But the phrase, He took them unto God, showeth, that he took them to offer unto God. jun. 4. Oleaster thinketh, that he offered by the ministry of Moses. But as Augustine well collecteth, Moses is not yet read to have sacrificed at all. 5. This is like to have been Primum ejus sincerum, & legitimum sacrificium: jethros first sincere and legitimate sacrifice. Calvin. For although he had some knowledge of God before, yet he knew him not purely and perfectly before now. QUEST. XV.. In what sense they are said to eat bread before the Lord. THey came to eat bread with Moses father in law, before God. 1. They did either eat Manna, that jethro might see the bread, which God gave them from heaven: or such bread as he might bring from Midian: beside bread, they did also eat of the remainder of the peace offerings. Tostat. 2. Before God, Oleaster expoundeth, before the Tabernacle, but as yet the Tabernacle was not built, as is showed before, quast. 7. nor Aaron's Priesthood instituted: as Cajetan well noteth here, Non interfuit Aaron ut sacrificaret, sed ut conviva, Aaron was not present as a sacrificer, but as a guest. 3. Others do expound, before God, In gloriam & honorem Dei, to the honour and glory of God. Simler. Calvin. So also Origen, Omnia, qu● Sancti faciunt, in conspectu Dei faciunt, All that the Saints do, they do in the sight of God: as the Apostle saith, Whether you eat or drink, etc. do all to the glory of God. 4. But somewhat more is insinuated here: that as after the Tabernacle was built, before the Ark, was said to be in the presence of God, so now, because they were assembled in Moses Tabernacle, where the cloudy pillar rested, they are said to eat before the Lord, who manifested himself in that pillar. Tostat. quaest. 4. in cap. 18. QUEST. XVI. How the people came to Moses to ask of God. Vers. 15. THe people come unto me to seek God, etc. and I declare the ordinances of God and his laws. 1. Some expound it, that they enquired of God by Moses. Oleaster. But it is not like, that in every small matter, Moses consulted with God for them: for although the Lord cannot be wearied, and he is ignorant of nothing, yet for reverence of the divine Majesty, they were to forbear in small matters. August. quast. 67. in Exod. Tostat. So also Augustine, Nunquid per singula credendum est eum consulere solere Deum: It is to be thought, that for every thing he used to consult with God? 2. Some interpret, because the sentence of Moses, being their lawful Judge, was the sentence of God, in ask of Moses, they asked of God. Cajetan. And to the same purpose, Augustine moving the question, how Moses maketh mention here of the laws of God, seeing there were none as yet written, maketh this answer, Nisi praesidentem menti suae Dominum consuleret, etc. Unless he had consulted with God the precedent of his mind, he could not have judged justly. Moses therefore, was the interpreter of the will and sentence of God, revealed unto him, & so judged according to his laws. 3. But this phrase to seek God, insinuateth a further matter: that when they had any weighty business, which either concerned God, or the state of the commonwealth, than they went to seek an answer of God, as the phrase is used, 1 Sam. 9.9. jun. So then here is a distinction of cause● noted: in the greater and weighty affairs, they consulted with God by Moses, as jethro saith afterward, vers. 19 Be thou unto the people to Godward, and report their causes unto God: but the smaller matters Moses judgeth himself, which were afterward by the advice of jethro transmitted over to the inferior officers. QUEST. XVII. Why the Lord would have Moses to take his direction from jethro. Vers. 19 Hear now my voice. Augustine here moveth a question, why the Lord would have his servant Moses, Quast. 68 in Exod. to whom he so often spoke, to take this direction from a stranger: to the which he maketh this answer: that God hereby would teach us: 1. Per quemlibet hominem detur consilium veritatis, non debere contemni: That by whomsoever any true counsel is given, it should not be contemned. 2. Again, God would have Moses thus admonished, Ne eum tentet superbia, etc. lest that sitting in that high seat of judgement, Moses might have been somewhat lifted up: and therefore this was done to humble him. 3. Rupertus goeth yet further, and showeth, that this fact of jethro was answerable to that saying in the Gospel, Lib. 3. in Exod. cap. 22. That the children of this world are wiser in their generation, than the children of light. So jethro for civil government, and worldly affairs, was wiser than Moses: but in things belonging unto God, Moses went beyond him. Ferus addeth, that hereby Moses was humbled, Videns se non omnia scire, seeing that he knew not all things: but was advised by a stranger to take a better course, in politic administration, than he himself could think of. QUEST. XVIII What causes jethro would have reserved to Moses. BE thou for the people to Godward. 1. Some think that here is a distinction made by jethro of the spiritual, and temporal power: the first he would have still reside and rest in Moses, as best exercised in spiritual things, the other to be passed over to others. Ferus. But the chief temporal power remained in Moses still, after the choice made of the inferior officers, he was the chief Prince and Magistrate notwithstanding: nay rather he resigned afterward his ordinary spiritual power unto Aaron: retaining the temporal still. 2. Others think, that whereas Moses was both a Lawgiver to the people, and a Judge also: that the first power he reserved still, but the other part, of executing judgement in particular cases, according to those laws, he transmitted over to the officers. Ex Simler. But this is not true neither: for Moses gave the sentence against the blasphemer, Numb. 24. and against him that violated the Sabbath, Num. 5. 3. Wherefore the distinction here made, is neither of diverse kinds of offices, as the spiritual and temporal, nor yet of diverse parts and functions of the same office, as in making, and executing of laws: but the difference was of causes small and great: the one to be reserved to Moses hearing, the other to be committed to the officers to be chosen: And so afterward they came to Moses, when any difficult and hard matter fell out: as when one blasphemed God in the host, Levit. 24. they brought him to Moses: likewise when they found one gathering of sticks upon the Sabbath, they referred the matter to Moses, Numb. 15.33. In the cause also of Zelopechads' daughters, they resorted to Moses, Numb. 37. 4. And in those weighty matters, two things were required of Moses, first that he should consult with God, and then declare unto the people the will of God, and show them the ordinances and laws of God, vers. 20. the ordinances or as the Latin Interpreter readeth, ceremonies, did only appertain unto God: the laws were of two sorts, either such as concerned both God, and man, as the moral commandments, the first table whereof, commandeth our duty toward God; the second, our duty to our neighbour: or such, which only concerned the affairs and controversies among men, as the Judicials. Tostat. quaest. 5. 5. Herein then consisted Moses office: 1. That he should report unto God, the requests and demands of the people, and so pray for them. 2. To report unto the people the will and pleasure of God: both Quantum ad cultum Dei, what he required concernnig his service: and to show them the way, which they should walk, Quantum ad credenda, What they were to believe: and the work which they should do, Quantum ad agenda, that is, what things they were to do. Ferus. QUEST. XIX. Of the qualities and properties required in good Magistrates. Vers. 21. PRovide men of courage. The first property required in a Magistrate, is, that he be valiant, chaijl, which signifieth not only valour or strength of the body, but the industry of mind: as Pharaoh would have joseph set over his cattle, such of his brethren as were valiant, that is, industrious and well practised and experienced among cattle. In this first quality or virtue then, these things are required. 1. That they must be industrious, able to dispatch and expedite causes. Simler. Valentes ingenio, men of good dexterity and wit. Cajetan. There must be verus intellectus, a good conceit and understanding. Tostat. 2. Constancy and strength is required: Ne metu potentiorum deserat causam justam, That he do not leave a good cause for fear of mighty men. Simler. As Ecclesiasticus saith, Noli fieri judex, etc. Seek not to be made a judge, Ecclesiastic. cap. 7.6. lest thou be not able to take away iniquity, and lest thou fearing the person of the mighty, shouldest commit an offence against thine uprightness. 3. Also it is fit they should be of greater power in riches, or by birth, and estimation in the world: for if they be base and poor, though upright, they are sooner contemned: so Deut. 1.15. they must be jedughim, known and famous men: if other virtues do concur withal. Tostat. Among the Lacedæmonians, one Demosthenes, an obscure and base fellow, gave wise and prudent counsel, which the Ephori, which were the counsellors of state, willed to be propounded by another man of fame and estimation, lest it might have been contemned, because of the first author. Simler. 2. They must be men fearing God. For the fear of God is the foundation of all virtues: and where that is not, Non sunt ver● virtutes, sed umbrae, They are not true virtues, but shadows of virtues. Simler. And if men of might should not fear God, Cum ex potentia sua homines non timeant, etc. When in regard of their great power, they fear not men, they will be ready to commit many wrongs. Tostat. qu●st. 6. Oportet jus dicentem aliis, rationem habere superioris judicis, etc. It behoveth him, that judgeth others, to have respect unto his superior judge, to whom he must give account of all his acts. Cajetan. Deum spectent, cujus vicem obtineant: Let them look unto God, in whose stead they are. Borrh. They must execute his will, whose place and person they sustain: for where no fear of God is, there justice is soon declined, as is evident in Pilate. Ferus. 3. They must be men of truth. Both understanding the truth, that they may be able to distinguish right from wrong: as also following the truth in their will and practice: for there is a speculative truth in discerning and judging, and a practical truth, in following a right judgement. Tostat. There is veritas vitae, truth of life, when a man's conversation is framed according to the rule of truth: veritas justitiae, in giving unto every man his right: and veritas doctrinae, in discerning the truth from error, and right from wrong: Lyran. This love of the truth containeth these two things, both that in others he should give way to the truth, that he should seek out the truth by witnesses, writings, evidences: and in himself having found out the truth, give judgement accordingly. Simler. Vt sit vera tum dicendo tum faciendo: to be true in word and in deed, both to speak the truth and practise it. Cajetan. Veritas non tantum fraudibus & crassis mendaciis, sed ambitioni, etc. The truth is not opposed only to fraud and gross lies, but to ambition, flattery and such like, and what other cunning soever may be used to corrupt judgement. Calvin. Stabiles sint in sententiis, non mutabiles, They must be stable in their sentences, not changeable. Oleaster. 4. They must hate covetousness. Quantumvis sufficiat homini non esse avarum, etc. Although it be sufficient for a private man not to be a covetous: yet a Judge must be so far from covetousness, that he abhor and hate it: Cajetan. Some think, that the Hebrew word batzah signifieth, to fill: a Judge then must not desire to be filled with riches, for a covetous man will never be full, but to be content with things necessary, and convenient for his place. Oleaster. For gifts blind the eyes of the wise, and pervert the words of the just. Beside these properties here required, there be other also elsewhere set down, Deut. 26.19. Other properties requisite in Magistrates. as Deut. 1.13. they must be men of wisdom and understanding. The first of these belongeth to the speculative and intellectual part: he must be wise, both in the knowledge of God, for true religion maketh wise: and in humane affairs, there is a particular wisdom, as of every artificer in his trade; but this must be a general wisdom, how to rule and govern all sorts of men. The other, which is called binah, understanding, belongeth rather to practise, than speculation: for he that hath knowledge only in general, and knoweth not how wisely to apply it to every particular occasion, is not fit to be a ruler or governor. joseph was wise in the unfolding and interpreting of Pharaohs dream, he was also prudent, and a man of understanding, in giving advice afterward, how to provide against the famine. Further, they must not be of base and obscure condition, but such as are famous and well known: as no man will commit his money to an unknown Banker, nor his body to an unexperienced Physician: so neither should men of unknown conditions be trusted with the commonwealth. Lastly, their age must be respected, as Numb. 11.16. Moses is bid to take such as he knew to be Elders of the people, not only in years, but in manners: for age bringeth experience, and experience maketh wise. Yet young men, which are endued with the wisdom of the ancient, are not to be rejected from government: as David and josias were but young, when they came to the Kingdom. Simler. QUEST. XX. How that Rulers over thousands, hundreds, etc. are to be counted. Vers. 21. RVlers over thousands, etc. 1. Some of the Hebrews think, that this distribution was only of the under Officers, and Ministers to the Judges: that some of them had 10. some an 100 some 1000 apparitors under them, for the execution of their sentence. Ex Simler. But this would have bred a great confusion, that one Judge should have had so many ministers, neither should their causes have been dispatched, so many being brought to one Judge. 2. Others think that this division was of the Judges themselves, that one session was of ten, another court above that, of 100 and a superior to that of 1000 Simler. But beside that it was inconvenient to have a Court consisting of so many, which would have tended rather to confusion, than settling of order, the text saith, that all these were heads of the people, some were made rulers of 1000 some of 100 some of 50. etc. vers. 25. These diverse names of rulers then, have not relation to the number of the Judges, but to the divisions of the people, over whom they were set. 3. The most usual and received opinion is, that this distribution of Officers was made according to the computation of those in the camp, which were fit for war, who from 20. year to 60. were numbered to 600000. and above, Numb. 1. Lyran. jun. But this is not like: for whereas these officers were appointed, not for military discipline, but for the deciding of controversies and questions, which might grow among them; by this account all under 30. year, and above 60. which were not meet for war, should be excluded: whereas questions might arise among both the younger, but especially the elder sort, as well as among the rest. Tostat. 4. Some think that this division was not in respect only of the limits of the Judges, but to reduce the people into order, and to distribute them into their several ranks, and divisions: because it is not like, that such a multitude of suits should arise among them, as that they needed so many officers: for the rulers over ten, in 600000. would come to 60000▪ Simler. But it appeareth by jethros motion, that in this division he only intended the peace and quietness of the people, and Moses●ase ●ase, that they might without any great travel, have their controversies ended: neither is it like there were so many officers: for not over every ten persons or polle●, was an officer set, but over every ten families, as now shall be showed. 5. Wherefore, this account of thousands, hundreds, etc. might be made three ways: either reckoning those only, which were fit for war, which kind of account is before removed: or by every single person, and poll, as they counted for the eating of the paschal Lamb, chap. 12. and for the gathering of Manna, chap. 16. But neither was this account here followed, for then women and children should be here reckoned: whereas the one were under their parents, and the other under their husband's government, and their controversies might be ended at home, and need not be brought before the Judges. The third way remaineth, that this computation was made according to the families: that over every ten families an officer should be set. Tostat. So by this means a goodly order was established, that every Tribune or millenary officer, had under him ten Centurians, that i●, officers over hundreds: and every Centurion had under him two rulers over fifties: and every ruler over fifty, had under him five, which were set over ten. Ferus. josephus saith further, that there were bands appointed of thirty, and twenties: but there is no such thing in the text. QUEST. XXI. Of the number of these officers, and of their continuance and succession. Vers. 22. LEt them judge the people at all seasons. 1. Concerning the number of these officers, it is uncertain. Lyranus thinketh there were six hundred Tribunes or millenary officers, and six thousand Centurians, and three score thousand set over ten: which number is rightly taken according to the sum of six hundred thousand. But it is showed before, that in that number, containing the sum only of those which were fit for war, diverse are not comprehended, over whom the Judges were set, for compounding of their controversies: and therefore by that proportion the sum and number of the Judges cannot be taken. And so it cannot certainly be defined, the number of the families being not known, over the which these officers were appointed, how many these Rulers were in all: Tostat. 2. In that they are said to judge at all seasons, both the time of continuance in their office is signified, which was during their life, until they were made unfit by reason of their age: for than it is like they gave over their government, as the Levites were freed at fifty years from the service of the Tabernacle: As also their diligence and attendance upon their office is noted: that daily and continually, unless upon solemn and festival days, they attended the causes of the people. 3. It is also evident, that this Magistracy did not descend by succession from the father to the son, but was conferred by election: for whereas it is required, that they should be good men fearing God, and endued with other virtues; this could not be perpetually observed, if the sons had succeeded their fathers, for a good father may sometime have a bad son, as Hezekiah had Manasseh: and an evil father may have a good son, as A●mo● begat josias. Ex Tostat. QUEST. XXII. The difference between Moses office, and the rest. Vers. 22. But every great matter let them bring to thee. 1. There were two reasons why the great causes were reserved unto Moses hearing, both because he was a Prophet, and so consulted with the oracle of God: and beside he was the chief Magistrate: as in all Commonwealth's appeal is made unto the Prince. Simler. 2. The greater matters were of two sorts, either such as were of a diverse kind, which concerned the worship of God, and ceremonies of religion, which wholly belonged unto Moses, and the other Officers were not to meddle with them: or else they were of the same kind, wherein the other used to deal: but difficult and hard matters, wherein they were to require Moses judgement, as they did about the punishment of the blasphemer, Levit. 24. and the violater of the Sabbath, Numb. 15. Tostat. 2. The smaller causes which were referred to the under Officers, were pecuniary and civil causes, the greater as capital were reserved for Moses hearing: for in these causes, if there were any aggrievance the sentence might be reversed: but when the sentence of death was inflicted, it could not be revoked: therefore it is like that none was put to death without Moses consent and direction. 3. In giving this advice jethro intendeth two things, both the case of Moses, in dividing the burden with others, and the profit of the people, that should not be wearied by this means by long attendance. Tostat. qu. 8. QUEST. XXIII. Of the meaning of these words, And God command thee. Vers. 23. IF thou do this thing, (and God so command thee.) 1. The Latin Translator readeth thus: If thou do this, implebis imperium Dei● thou shalt fulfil the commandment of God; whereof there may be two senses given: first that jethro doth insinuate that this device and council is of God: the other, that by this means he shall be able to discharge his office in governing, and taking care for the people, which thing God had commanded him: Tostat. But this translation differing from the original, which hath, and God command thee, neither of these interpretations can stand. 2. Some make this the sense: if thou do as I counsel thee; poteris a●dire pracepta Dei, thou shalt have time to hear what God commandeth thee, that is, to consult with God, which his leisure would not now permit him to do: Oleast. Osiand. 3. But this clause seemeth to depend of the first word (●m, if) so that the meaning rather is this, if God do approve this my council: jun. Wherein appeareth the piety of jethro, that would not obtrude his council upon Moses, no otherwise than it should have the divine approbation. Simler. Calvin. QUEST. XXIV. In what sense the people are said to go quietly to their place. ANd all this people shal● go quietly to their place. 1. Some take this to be the meaning: that this order devised by jethro, was but to serve during the time of their travel: but when they were come to their place, that is, to the land of Canaan, than they should have Officers and Judges set in their Cities. Ex Siml. But jethro in these words showeth the present benefit which should redound unto them, by this order, both Moses should be eased of much labour, and the people of their attendance. 2. In these words therefore, jethro doth insinuate two things, both that the people should dispatch their business, whereas they were constrained before to go home, their controversies undecided, because Moses was not at leisure to hear all, and so they should go home quietly. Simler. And again, they should not need to hang so long, and give such attendance, as they did. jun. For Moses should be able to dispatch their greater causes, which they brought unto him in time, and their smaller controversies should be taken up at home. Tostat. quast. 8. QUEST. XXV. Whether these Officers were chosen by Moses. Vers. 25. ANd Moses chose men. 1. These Officers and Magistrates, were taken out from the rest of the people by election: so that the government of Israel was in respect of Moses, Monarchical: for the supreme authority still remained in him: but in respect of these inferior Magistrates, it was Aristocratical: which form of government is so called, because the best and most worthy are elected to rule and govern. 2. Moses is said to have chosen them, because he connfirmed the people's choice, and admitted those, whom they presented: for so he said unto the people: Bring you men of wisdom, etc. and I will make them Rulers over you, Deut. 1.13. For it was the safest way for the people to make choice of them, because they were better known unto them, and they would the more willingly obey them. Tostat. quaest. 9 3. Further, whereas Moses saith, Deut. 1.8. I am not able to bear you myself alone: as though Moses himself first thought of this device, it must be understood, that after jethro had given this council unto Moses, than he propounded it unto the people. Genevens. QUEST. XXVI. Whether these Officers were of equal authority, or one subordinate to another. Vers. 25. ANd make them heads over the people. 1. It is not like, that these Officers, whereof some were set over thousands, some over hundreds, some over fifties, some over ten; that they had their several distinct regiments, so that they which were not under one Officer, as under the Ruler over ten, were not also under his superior Officer, that was set over fifty: for then, if they had been all of equal authority, this distinction needed not to have been, that some were Rulers of thousands, some of hundreds, etc. But it had been better for them, all to have been of one sort, as all over hundreds, or ten: and again, if these Officers had not been subordinate one under another, that inconvenience should not have been prevented, which jethro intended, to deliver Moses of trouble: for by these means, if the people might not appeal from one Judge to a superior; a multitude of causes still should have been devolved to Moses. 2. Therefore it is resolved, that these Officers were one under another: the Ruler of ten under the Ruler of fifty, and he under the Centurion, and this also under the tribune or millenary Officer: so that there was none of the people, which was not subject, to a Ruler of ten, or tithing man, to a Ruler of fifty, a Ruler of an hundred, and a Ruler over a thousand. And this subordination served to two purposes: both for the Officers themselves, that if any controversy fell out among them, it might be ordered by the superior Judge: and if the people found themselves aggrieved with their tithing men, and inferior Officers, they might appeal for redress to their superior Judges. And so the appeal ascended, from the Ruler of ten, to the Ruler of fifty, from the Ruler of fifty to the Centurion, and from him to the millenary Judge or Tribune: and thus their causes were decided, before they came at Moses; only the hardest and most difficult matters were reserved for his hearing, and from him there was no further appeal. Tostat. quaest. 11. QUEST. XXVII. Of the difference between these Officers, and the 70. Elders, Num. 10. FUrther, it is here to be considered, that this institution of Officers, which was brought in by the council and advice of jethro, was diverse from that order of 70. Elders, which was instituted afterward by the Lord, Numb. 10. For they differ both in order of time: these were appointed before they came to Sinai, the other after they removed thence; and in number, these were many, no doubt diverse thousands, the other only 70. jethro gave the advice for the choice of the first; but the Lord himself of the other: Their office also and administration was diverse; the seventy were the Council of State, which consulted only of the public affairs of the Kingdom: the other attended upon the private causes and suits of the people. This difference between the Senators, and Counsellors of State, and inferior Judges was observed in all well ordered Commonwealths, among the Athenians, Lacedæmonians, Romans, and is to be seen in our State. This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Senate of the Jews, which at the first consisted indifferently of men taken out of all the tribes, six out of each of the eleven tribes, the Levites excepted, and the other four to make up 70. were supplied by Levites and Priests to direct the rest. This indifferent choice out of all the tribes, continued until the time of the Kings, when the choice of these Elders was overruled by their authority: then after the captivity, because of the prerogative of the tribe of judah, to whom the principality of right appertained, most of the Elders were taken out of that tribe, and so it continued, till Herod dissolved that honourable and grave Senate of the Elders, making havoc of them, and putting most of them to death. jun. ex joseph. Analys. in Num. cap. 11. QUEST. XXVIII. At what time jethro took his leave of Moses. Vers. 27. AFterward Moses let his father in law depart, etc. 1. Some think, that jethro neither came unto Moses in this order, or at this time, as the story is set down, that is, before the giving of the Law, but that he came in the end of the first year, or in the beginning of the second, and stayed with him about two months, till the camp removed, which was the 20. day of the second month, Numb. 10. Tostat. Contra. But this opinion is before refuted, quaest. 7. For it is not like, that the camp of Israel lying almost a year, from the first day of the third month in the first year, chap. 19.1. to the 20. day of the second month in the second year, Numb. 10, 11. that either jethro would stay so long from visiting Moses, or Moses all that while not desire to see his wife and children: and seeing the same and report of the great works, which God had done for Israel, and of that late victory against Amalek, brought jethro thither, it is no doubt, but that as soon as this same came to his ears, that he hastened his journey. 2. Some are of opinion, that jethro Moses father in law went away at this time, but he left Hobab his son, and brother to Zipporah with Moses still, who also departed, when the camp removed from Sinai, Numb. 10. Oleaster, Simlerus, Osiander. Contra. But it is proved before, that this Hobab and jethro were all one man, quaest. 1. for there is no mention made of any kinsman that Moses had by his wife, but his father in law, and her grandfather Reghuel: and that speech of Moses, Thou mayest be as eyes unto us, that is, our guide, best agreeth unto his father in law, a man of age and experience, and if Regh●el had any son, it is like, where he is said to have had seven daughters, Exod. 2.16. mention would have been made of his son: seeing the Scripture useth rather to note the genealogy of the males, than of the other sex. 3. Some other think, that jethro came at this time in the first year, and stayed a whole year, that he might be full instructed in the faith and religion of God's people. Lyran. But it is not like, that he being so near his country, not above a day's journey or two, would so long be absent from thence: being so desirous to return thither. Tostat. 4. Nor yet is it probable, that jethro went away so soon, before the Law was given: for it is like, that before he went, Moses put his council in practice, which could not be done in so short a time: Pelican. for the people were first to be numbered before the Officers could be set over thousands and hundreds, etc. Now there were but fifteen days from their first coming to the wilderness of Sin, chap. 16.1. and their removing to the wilderness of Sinai, chap. 19.1. In which time Manna was given them, and the water out of the Rock, and they fought with Amalek: so that they could have no time to number the people. 5. Wherefore this may be safely held, that jethro came at this time, while they camped in Rephidim: but neither went away so soon, staying but only a few days; nor yet remained so long, as a whole year: but seeing that Moses presently went up to the mount, and stayed twice forty days: it is like that jethro waited his coming down, and presently Moses set cunning men a-work to make the Tabernacle, at what time the people were numbered, Exod. 38.25. when they contributed silver, gold and brass toward that holy work. Then it being like that jethro stayed to see his council put in practice, which could not be done without the numbering of the people, and they were not numbered until the Tabernacle began to be made, which might be some four months after his coming: so long it is probable, that jethro stayed; how long after it is uncertain. That story then of Hoba●s departure, Numb. 10. is transposed; but it belongeth not all to this place, as junius thinketh, for the reasons before alleged; yet it is evident that it fell not out in that very time and order there set down: for before Moses is there mentioned to have spoken to Hobab, the cloud was lifted up from the Tabernacle, and the host began to march forward according to their armies: So I here subscribe unto the opinion of Galasius, upon this place: Non intelligit jethronem statim abiisse, etc. He understandeth not that jethro presently went away, but that he stayed not with the Israelites, and at length returned into his country. 4. Places of doctrine. 1. Doctr. No man's actions are perfect in this life. Vers. 17. THis thing, which thou dost, is not well. Moses though an excellent man, yet in this action of judging the people, took not a good course, neither for his own case, nor the people's good: which showeth, that in the best men's actions, there are imperfections. And if all Moses acts were not perfect, what are ours? Simler. So the Apostle confesseth of himself, Not as though I had already attained unto it, or were already perfect, Philip. 3.12. 2. Doctr. The Prophets had not an habit of prophesying, but an actual and present illumination. FUrther, in that jethro as a prudent man, seeth more for the politic government than Moses, who was a great Prophet: it showeth, that the Prophets had not an habitual knowledge or prophetical instinct always remaining with them; for than they should not be ignorant of any thing: but they prophesied, Ex actuali quadam illuminatione: By an actual illumination for the time: which as soon as it ceaseth, Redeunt ad seipsos: They return to themselves, and see no more than they did before; as here Moses, though a Prophet, because he had no present revelation, seeth no more than another in this matter, nay, he seeth not so much as jethro, who was no Prophet. Tostat. quaest. 8. So jeremy, after he had talked with the King, was advised by him what answer he should make to the Princes, and followed his direction accordingly, jerem. 38.28. 3. Doctr. The wise sayings of the Heathen not to be rejected. Vers. 24. SO Moses obeyed the voice. Upon this example of Moses harkening to the voice of jethro, who was a stranger from Israel, Origen thus collecteth, Vnde & nos, si forte invenimus aliquid sapienter à Gentilibus dictum, etc. Whereupon we also learn, that if we find any thing well spoken of the Gentiles, we must not presently reject it with the Author. Ex Lippoman. As those profitable inventions of the liberal sciences, which were found out by the Heathen, are still commendably retained among Christians, and are made to attend as handmaids upon religion, as the Egyptian Jewels served to adorn the Israelites: So Saint Paul useth the testimony of Aratus, Act. 17.28. of Menander, 1. Cor. 15.33. and Epimenides, Tit. 1.12. 4. Doct. Princes may have Officers and Ministers under them. Vers. 25. MAde them heads over the people. It is fit therefore that Princes should not thrust themselves upon all causes, but make choice of grave and virtuous men to govern under them: and yet they must have their own ears open also to the complaints of their subjects, as here Moses hath. By this council of jethro approved of God, and accepted by Moses, we see it both lawful, and necessary for Princes and chief Magistrates, to have their inferior and helping Ministers of the Kingdom. Oleaster. And that we are bound to yield obedience both unto the King, As to the superior, and unto governor's, as those which are sent of him, for the punishment of evil doers, and for the praise of them that do well 1. Pet. 2.13, 14. 5. Places of Confutation. 1. Confut. That wife and children are no impediment to the calling of Ministers. Vers. 2. THen jethro took Zipporah Moses wife. Some hereupon give this note, Quòd Moses ex illo tempore, quo prophetare incepit, uxorem concubitu non cognovit: That Moses from that time, when he began to prophesy▪ did not know his wife carnally. Lippoman. ex Epiphan. And another saith, Moses non accedebat ad uxorem propter frequens colloquium Dei; That Moses came not to his wife, because he often talked with God. Tostat. quast. 2. in margin. Oleaster also doth collect thus, Quam onerosum sit murrimonium, h●c ostenditur, etc. Here it is showed how burdensome marriage is, seeing Moses after he had sent his wife away, had no great care to fetch her again. Chrysost. serm. de Evang. nuptia facta sunt. Contra. 1. Against Epiphanius, may be opposed the judgement of Chrysostome, who concludeth the contrary upon this example of Moses: Vis cognoscere, quod nihil nocet uxorem habere & pueros? Moses nun uxorem habuit & liberos? Wilt thou know, that it hindereth not to have wife and children? Moses had both wife and children. And then he maketh an eloquent comparison, between married Moses, and unmarried Elias: Moses brought Manna from heaven, Elias fire: Moses divided the sea, and Elias was taken up by a fiery chariot into heaven: Vidisti Heliam aurigam in aëre, vidisti Mosen in mari viatorem: Thou hast seen Elias a chariot man in the air, and thou hast seen Moses making a way in the sea: did virginity hurt the one, or wife and children hinder the other? He addeth further, Vides, quòd & Petrus uxorem habuit, ne incuses nuptias: You see that Peter had a wife (because mention is made of his wife's mother in the Gospel) then blame not marriage. By this testimony it plentifully appeareth, that Moses after he was entered into his prophetical office, found no impediment by having wife and children, and therefore did not abandon their company. 2. Concerning Tostatus assertion, I answer him out of his own words; for though his marginal note be generally and at large set down, That Moses came not to his wife, that is, at all: yet it is qualified in his text: Rarissimè accedebat ad uxorem: He very seldom came to his wife: he did not utterly then forsake her company. And that instance which he giveth of the exception, that Aaron and Miriam took against Moses, because of his wife, maketh flat against him, Num. 12. For if Moses had not used her still as his wife, they could not have pretended nor taken any such occasion to quarrel. 3. Oleaster may be answered out of his own words: for in the same place, upon jethros bringing of Moses wife he giveth this note: Vbi simul dicemur, non esse permittendam uxorem sine viro suo esse: Where we are also taught, that a wife is not to be permitted to be without her husband. But to what end is the cohabitation of the husband and wife else required, then that they should the one enjoy the other? for otherwise it is all one, as if they were apart, or asunder. 4. Only this example of Moses, in sending back his wife before, upon her discontent, and absenting himself from her for a while, sheweth, that it is the duty of all that are called, To remove from them in a lawful sort those hinderers, preferring the Lords work before their affection. B. Babington. As Moses did but for a time leave his wife, while he was employed in that weighty embassage to Pharaoh in Egypt: which kind of sequestration for a time, for holy works, the Apostle alloweth, not a final separation; but willeth that they come together again: 1. Cor. 7.5. Defraud not one another (saith the Apostle) except it be with consent for a time, that you may give yourselves to fasting and prayer, and again come together, that Satan tempt you not, for your incontinency. Likewise this example showeth, That it is a grievous offence, for either wives or others, to be an hindrance to men in their duties enjoined them by God. B. Babington. 2. Confut. Against the heresy of the Manichees, of two contrary natures. Vers. 19 Hear now my voice, and I will give thee council, etc. By this example, Hierome confuteth that heresy and wicked opinion of the Manichees, that did hold there were two natures contrary the one to the other, the good and bad: If a good tree, saith he, never bringeth forth evil fruit, Quomodo Moses arbour bona peccaverit ad aquam contradictionis? How did Moses a good tree, sin at the waters of strife? Super Math. cap. 7. Aut qua consequentia Iethro socer Moses arbour mala. etc. dederit Mosi consilium borum? Or what consequence is there, that jethro Moses father in law, being an evil tree, who believed not in the God of Israel, gave unto Moses good council? Hieromes argument standeth thus: the nature of a thing cannot be changed; but a good man may be changed to evil, and an evil tree to be good; therefore it is not of their nature that they are evil, that is, as their nature was created of God: wherefore that a man is evil, it is not by his created nature, but his corrupted nature; that he is good, it is not by his corrupted, but his corrected nature. 3. Confut. Of Cajetan that condemneth the regiment of women. Vers. 21. PRovide men of courage, etc. Cajetan here giveth this corrupt note: Viros, inquit, non mulieres, quia regimen mulierum pessimum est: Men, saith he, not women, because their government is worst of all: so that to speak according to the common course of nature, no virtue is said to be in women, septim. Ethicor. Contra. 1. This is but a bad consequent, Women are not to be elected or chosen to government, therefore their government is bad: for though women come not by election to the place of government, yet either it may fall to them by succession, as Zelophechuds' inheritance descended to his daughters, Numb. 27. or they may be extraordinarily designed and appointed to be governor's, as Deborah, jud. 5. and directors, as Huldah the Prophetess under josias. 2. Neither doth it follow, Women are not fit to be chosen Judges and Officers of a Kingdom, therefore they may not be Queens and Princes: these here chosen, were elected to be Officers of ministry, not of regality, and principality. 3. As for that heathenish conceit of the Philosopher, that virtue is not properly said to be in women, it is contrary to that position of the Apostle: that in Christ there is neither male nor female, Galath. 3.28. the spirit of God can plant grace and virtue in the hearts of women, as well as of men: nay often the Lord chooseth the weak things of this world to confound the mighty things, 1. Cor. 1.27. And the examples of so many virtuous and good women in the Scriptures, of Sara, Rebecca, Anna, the Shunamite, and the rest in the old: of Marie, Anna, Martha, Lydia, Dorcas, and many other in the new Testament, do evidently confute that profane paradox of the Philosopher. 4. And to deliver the regiment of women, from the Cardinal's vile and impure slander; this country and nation of ours, as is hath found the government of a woman the worst, in the late Marian persecutions, when more good men and women, Saints of God, were put to death, than in any three Kings reign beside: so have we seen it in the next change, the best of all other Princes reigns that went before: famous Queen Elizabeth's government, as for flourishing peace, A defence of Queen. Elizabeth's government. honourable fame and name, enriching of the Land, subduing of foreign enemies, enacting of good laws, may be compared with the reign of any former Kings. So for the advancing of true religion, increasing of learning, propagating the Gospel, none of her predecessors came near her: That as the refining of coin, being reduced from base money to pure silver and gold, was her honour in the Civil State: so the purging of religion, according to the purity of the word of God, in the Church shall be her everlasting fame in the world, and is her eternal reward with God. 4. Confut. That Christ shall have no judges under him at the latter day, but shall be the only judge himself. Vers. 22. LEt them judge all small causes. Origen upon these words hath this private conceit: Hanc s●guram judicum non solum in hoc seculo, sed etiam in futuro servandam, etc. 〈◊〉 this form of judges shall be observed, not only in this world, but in the next. And then he allegeth that text, Matth. 18.28. That when the Son of man shall sit in the throne of Majesty, ye which have followed me in the regeneration, shall sit upon twelve seats, and judge the twelve tribes of Israel: Whereupon he inferreth, that Christ at the day of judgement shall appoint other Judges beside himself, Qui judicent populum de mineribus causi●▪ etc. Which shall judge the people in smaller causes, referring the greater to him. The Rhemisnis, and Romanistes, (whose manner is to scrape all the refuse of the Fathers) affirm likewise, That the faithful shall judge and give sentence with Christ at the latter day, wresting the same text in Matthew, to the same purpose. Contra. 1. The Apostles and Saints, are said indeed to judge the world, but not in that sense, as Christ is said to be the Judge of the world: but as he saith, his Word shall judge them at the latter day, joh. 12.48. that is, be a witness against them: so the Word preached by the Saints in their life, and their conversation following the same, shall be a witness against the world, and so their condemnation: like as in the process of judgement here in earth, the evidence that is brought in, and the witnesses produced, are said to condemn the guilty party, and to judge them, though the Judge only give sentence. Thus Ambrose fitly expoundeth this phrase: judicabunt Sancti hunc mundum, quia exemplo fidei illorum perfidia mundi damnabitur; The Saints shall judge the world, because by example of their faith, their perfidiousness shall be condemned. 2. For otherwise if Christ should observe the same form, which Moses did, to appoint coadjutors, because he alone sufficed not, this were to derogate from his all sufficient power, who needeth not as man, any assistants or fellow helpers. Vers. 22. Every great matter let them bring to thee. Upon this precedent, the Romanistes would ground the papal reservation of cases, from whom no appeal, say they, is to be made, as there was not from Moses. Tostat. quaest. 11. in 18. cap. Exod. Contra. 1. There is great difference between the reservation of matters to Moses, and of certain cases to the Pope: for Moses was set over but one nation, which at this time encamped together, within the compass of not many miles, and so they might with ease bring the weighty causes to him. But the Pope challengeth to be the supreme Judge over all the world: and so without infinite trouble, the greater causes cannot be brought unto him. 2. Moses judgement was sought for, because he could not err, having often conference with God, to direct him, as the Pope hath not: and this Testatus confesseth; Romanus pontifex, etc. The Roman Bishop, though he have great power, sometime is not a man very virtuous, and though he be, because he hath not God present to answer unto all his demands, facilius errare potest, he may more easily err: therefore that is but a foppish and fawning conclusion of the Canonists: that the Pope hath Omnia jura in scrinio pectoris: All laws in his breast. 3. Whereas jethro intended in this device the people's ease, not to go far for their causes, and Moses ability to perform his office: neither of these inconveniences is helped in making appeals to Rome: for neither is the Pope able to amend all such causes, and the people would be infinitely molested to be hurried to Rome. 4. And if it were not for the advantage of the Court and Consistory of Rome, they would desire to be eased rather of, than cumbered with such appeals: But Moses herein only sought the profit of God's people, not his own. Simler. 6. Moral Observations. 1. Obs. To take heed of idle and vain talk. Vers. 8. THen Moses told his father in law, etc. Moses did confer with jethro about the wondrous works of God, which the Lord had wrought for them: Vnde arguuntur high, qui vanis colloquiis delectantur: They then are reproved, which are delighted with vain talk. Ferus. Which may serve as a good motive in our days, to cut off idle, if not very profane conference when we meet; remembering ever, that of idle words we must give an account. B. Babington. 2. Observ. Works must be joined with faith. Vers. 12. THen jethro took burnt offerings, etc. Having been thankful in words, now he addeth deeds: for S. james calleth that a dead faith, where works want; if we join both these together, as jethro did, we shall fully give assurance both to others, and to ourselves of our true faith, B. Babington. 3. Obs. That we should do all our works as in God's sight. Vers. 12. THey came to eat bread with Moses father in law before God. Hereupon Origen well noteth: Sancti manducant & bibunt in conspectu Dei, etc. The Saints do eat and drink in the sight of God, and all that they do, they do in his sight: And so the Apostle saith, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: 1. Cor. 10.31. 4. Obs. Diligence is required in a Magistrate. Vers. 13. THe people stood about Moses, from morning to even. Moses singular diligence and pains is here set forth, in attending upon the causes of the people: Audiant hoc delicusi Indices nostri, qui vix ad horam, etc. Let our delicate judges hear this, which scarce endure an hour to hear their suitors causes. Diligence in the charge committed to us, is sweet unto God, and good to ourselves: Come thou good and faithful servant, will God say to the Magistrate, as well as to the Minister, Enter into thy Lord's joy, B. Babington. 5. Obs. judges and Magistrates specially must be men fearing God. Vers. 21. FEaring God, etc. The fear of God is a virtue most necessary in Judges, for hereupon hang all virtues: Abraham thinking that the fear of God was not in Gerar, despaired of any other virtue there to be found, Gen. 20. B. Babington. 6. Obs. Good counsel is to be received at any hand. Vers. 24. SO Moses obeyed, etc. In quo mite & modestum ingenium declarat, etc. Wherein Moses showeth a mild and modest disposition, not to refuse to receive wholesome counsel at any man's hand, Marbach. As the Apostle saith, Set up them which are least esteemed in the Church, 1. Cor. 6.4. Good counsel proceeding even from simple and mean people, is not to be despised. The end of the first book. THE SECOND PART OF THIS BOOK OF EXODUS: Containing THE HISTORY OF THE Constitution and settling of the people of Israel, after their deliverance out of Egypt, in their state Ecclesiastical and Civil, by Laws moral, ceremonial, political; WITH THE OBEDIENCE AND disobedience of the people thereunto: divided into two Books: THE FIRST SHOWING THE PRESCRIPTION of those Laws, to chap. 30. The second, the practice and execution thereof, unto the end of Exodus. THE FIRST BOOK SHOWING THE PRESCRIPTION and promulgation of the foresaid Laws. VERITAS ❀ FILIA ❀ TEMPORIS printer's or publisher's device LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and JONAH MAN. 1633. TO THE RIGHT HONOURABLE HIS SINGULAR GOOD LORD, SIR THOMAS EGERTON, Lord Ellesmere, Lord Chancellor of England, and of his Majesty's most honourable privy Council. RIght Honourable, there is a saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That nothing so soon w●●eth old, as thanks for a benefit received: This imputation of unthankful oblivion might justly fall upon me, if having occasion to use my pen, I should in silence pass over your Honour: I cannot therefore forget your Honourable favour and bounty, which I have some years passed felt and found. The eye better seeth the object removed in equal distance from it, than when it is put close unto it: so a thankful heart will as well consider of a benefit after, as at the first time when it is received. I hate flattery, neither have I used to fawn upon great men, in praising above desert, or blazing their names, whom their virtues commend not: yet I hold it as great a wrong not to ascribe praise where it is deserved, as it is folly to give it where it is not due. It is a good saying, Plutar●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is seemly to give incense unto God, and praises unto good men: for the praise of the instrument redoundeth to him that handleth it, and the industry of the Minister commendeth the skill of the chief worker: and the acknowledging of the gifts and graces of men, setteth forth the praise of God that giveth them. This therefore I cannot conceal, that I have found your Honour the greatest respecter, and only rewarder of my poor travels and labours. This I speak not, as though we which by preaching and writing keep the watchtower against the enemy, aught to make the reward of the world the end and scope of our pains taken in the world: I hold it Pharisaical to do any thing, Matth. 6▪ for the praise or recompense of men. This is sufficient for the servants of Christ, that their Lord hath promised; Thou shalt be recompensed at the resurrection of the just. Luke 14.14▪ Menide●u●▪ I am of his mind, that when one had said, It is an excellent thing for a man to obtain all that he desires: made this answer: Multò majus est non desider are e●, quibble nibil indiges: But it is a greater matter, not to desire at all the things which thou needest not. But this I have mentioned, to note by the way the strange humour of this age, that of all presents, lest esteemeth books, and vilipendeth no gift, as it doth the fruits of Scholars studies. I have read that the women among the people called Iberi, Ex histor. Nicola● de m●rib. Gentia●. did use every year to show publicly their spinning work, and that she was most honoured, which in the judgement of the men had laboured most. If the Spinsters of these times, A & 9 ●. Cor. 11. ●. which spin and wove garments, not with Dorcas to clothe the body, but with Paul to adorn the soul, were had in such regard, we should have more spinners, and better work. Such books I confess, as feed men's fancies, and breed wanton delight, are had of some in price, when graver treatises are set light by: Ex A●lii Donati praef●t. in Ter●ntium. as one of Terentius Comedies, called Eunuchus, was valued at eight thousand pieces of money, which make two hundred crowns: more than all Tully's Orations, and other his learned works were esteemed at. But the choice of books should be as the choice of Physicians: Medicus non jucundior, sed utilior eligitur: A man will have a Physician rather profitable, that can do him good, than pleasant to feed him with words. Such difference there is in books: they which please the ear do flourish with leaves, but such as instruct the mind do yield the fruit: the one as a song of Music, that endeth with the sound, the other as wholesome physic, that worketh after it is gone: Oenopides so distinguisheth the books of the learned and unlearned. the books of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commentaries to instruct, the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commemoratives of men's folly. Now what should be the reason, why books of Divinity are so much at many hands contemned, and treatises of vanity so highly commended, may easily be conjectured: for as Diogenes being asked, why men used to give unto the blind and lame, but not unto Philosophers, made this answer, Because they may think they may one day become blind and lame themselves, but never hope to be Philosophers: So men's affections being blind and lame, and their fantasies vainly bend, must needs delight in vain and lame pamphlets which feed their humours, and cannot brook that which would purge them. But leaving to complain of that which I cannot help, I cannot but commend that which I hear, and have myself found: that your Lordship's respective care in preferring freely men of desert, (a rare precedent in these corrupt times) and protecting and patronising their labours, is not the meanest flower in your garland, nor the smallest pearl among your jewels, nor of the least grace among your virtues. Lima nunquam pulchri●r appare● quam cum plena est. But as Plutarch saith, The Moon never showeth fairer, than when it is at the full: so your beneficence and favour toward such, sheweth your fullness, which with all other honourable parts I wish may still increase with you as the Moon, and never decrease as the Sun. Now in one word I will touch the occasion of my writing. As before I handled, in my Commentary upon Genesis, the holy histories of Abraham, Izhak, jakob, joseph: So observing the same method, I have entered into the history of Moses life and acts. I have chiefly handled the obscurer questions, which fall out in this book of Exodus, not to be inferior (in mine opinion) either in depth of knowledge, or weight and pithiness of argument or variety of delight, to any in all the Scripture: Neither have I omitted the plainer observations (of most special note) fit for edifying: for, as Augustine well saith, In omni copia scripturarum sanctarum, pascimur apertis, exercemur obscuris: illie fames pellitur, hic fastidium: In the great plenty of the sacred Scriptures we are nourished with the plain places, and exercised with the obscure; that ariveth away hunger, and this satiety. Of Moses therefore the Writer of the Law, I thought good to write to a Moses in our times, a most honourable Professor and judge of the Law. Three things in Moses are worthy of all eminent persons to be imitated: his beginning without ambition, his proceeding without corruption, his ending with glory. For the first, Moses presumptuously aspired not to that high calling, to be the deliverer and judge of the Lords people, but by all means would have declined it. And as the Apostle noteth of Aaron, that no man taketh this honour to himself, Heb. 5.4▪ but he that was called of God, as Aaron: So was it true of Moses: and therefore as Hierome saith; Indignum se judicans ministerio Dei, major effectus est: While he counted himself unworthy of the service of God, he became greater. Secondly, in the execution of his office, Moses was most faithful: as the Scripture giveth testimony of him, that he was faithful in all his house, Heb. 3.2. He a Exod. 2.12. delivered the oppressed, delayed not b Exod. 18.14. the right of the poor, c Deut. 16.19. received no gifts, d Ibid. corrupted not judgement, sought not himself. The people waited upon Moses, but from morning to even, Exodus 18.14. which jethro his father in law thought to be too much, that the people should stay so long for judgement, and therefore adviseth him to take a more speedy course for expedition. Exod. 1●▪ It was admirable that Moses having six hundred thousand people to attend upon him for their causes, held them no longer, than from morning to even. Herein your Honour, with other of your honourable place, shall do well (as your Honour hath well showed heretofore your care that way) to imitate Moses, in abridging the tediousness and length of suits, and in taking care that poor suitors be not wearied with long attendance. But this is more to be wondered at, that Moses having two sons, Gershon and Eleazar, sought not their advancement, nor to make them great, seeing he consecrated Aaron and his sons for the Priesthood, and ordained joshua his minister and servant, to succeed him in the government, making no mention at all, nor commending his sons unto God for either place. Wherein he well declared, that he affected not the greatness of his own house, but studied wholly for the welfare of the people of God. And herein joshuah followed his master's steps, who divided the land of Canaan among the tribes, and left nothing for himself, but that the people last of all cast him out a part, and that but a mean one in the barren mountains: Hieron. epitaph. Paul. as Hierome noteth, writing of that Christian Matron Paula, how she visited the sepulchre of joshuah: Satisque mirata est, quod distributer possessionem sibi montana & aspera delegasset: And marvelled very much, that the divider of the possessions chose the hilly and craggy places for himself: and he addeth further: Imo Iosua nihil sibi reliquit, sed portio ab Israelitis illi concessa: joshua left nothing for himself, but a portion was given him by the Israelites: as is evident josh. 19.49. Whence it cannot be inferred, that it is unlawful for Governors to provide for their kindred and posterity: for joseph being in authority nourished his father and brethren: but hereby it appeareth, that the chiefest care of Magistrates, who are Fathers of the Commonwealth, should be for the public weal, more than for their private wealth: As the Apostle saith, I seek not yours but you, 2. Cor. 12.14. for the children ought not to lay up for the fathers, but the fathers for the children. And Bernard saith well: Praees, Bernard. de considerate▪ lib. 3. nunquid ut de subditis crescas? nequaquam; sed ut ipsi de te: Thou art set over others, not that thou shouldest increase by them, but that they be increased by thee. As Moses was faithful and sincere in his office, so his end was glorious: who ever had a more honourable end than Moses, whom the Lord is said to have buried? Deut. 34.5. Ambr. de Cain & Abel, lib. 1. cap. 2. whereof Ambrose thus writeth: Quis in terrenis ejus potuit deprehendere reliquias, quem secum esse Dei filius in Evangelio demonstravit? Who could think to find his relics (that is, his body) in the earth, whom the Son of God showed in the Gospel to be with him? Such an honourable end God will send to all Christian Magistrates that walk in Moses steps: whose excellent virtues of humility, sincerity, piety, while your Honour setteth before your eyes, Moses reward of immortal glory shall assuredly follow, through the abundant mercies of God, and the infinite merits of jesus Christ our blessed Saviour, to whom be praise for ever. Your Honour's ready to be commanded in the Lord, ANDREW WILLET. THE SECOND PART OF THIS BOOK OF EXODUS, OF THE CONSTITUTION AND Settling of both the Ecclesiastical and civil State of Israel, by most just and godly Laws. THe first part of this book concerneth the deliverance and redemption of the people, both from the cruel bondage of the Egyptians, and from other dangers, which befell them in the desert. Now followeth the other general part, of the constitution and settling of their State, by wholesome and good Laws, both moral, judicial, and ceremonial, to chap. 30. with the execution and practice of the people, to the end of the book. CHAP. XIX. 1. The Method and Argument. THis Chapter containeth a description of the preparation of the people, to receive the Laws afterward given them: which preparation is both general to vers. 9 then particular to the end of the Chapter. In the general preparation, first the circumstances are set down, both of time, place, and persons, when they removed, from whence and whither, and who, the whole host of Israel, vers. 1, 2. Secondly, the general preparation followeth. 1. Here is set down the Lords loving invitation of Israel to be his people, propounded to Moses, consisting both of a rehearsal of the benefits, which the Lord had done for them, vers. 4. of the condition of their obedience required, vers. 5. of a most ample promise, to make them his peculiar people above all the earth, vers. 6. 2. Then is showed the acceptance by the people of this gracious offer, propounded unto them by Moses, vers. 7. thankfully received by the people, vers. 8. The particular preparation showeth partly what was done the two days before the Law was given, to vers. 16. and what upon the third, to vers. 25. In the first, there is: 1. The Lord's prescription to Moses, both how he will talk and commune with him, vers. 9 the● that he should sanctify the people, vers. 10. with the end thereof, vers. 11. that they may be ready: thirdly, the interdict followeth, of not coming near the mountain, vers. 12. with the peril and danger thereof, vers. 13. 2. The obedience of Moses, and the people to the Lords commandment, vers. 14, 15. Upon the third day are declared, 1. the manner of the Lords appearing in mount Sinai, with thunder and lightning, vers. 16.18. 2. The placing and disposing of the people, vers. 17. 3. The communication of the Lord with Moses, First in general, vers. 19, 20. Then in particular: which containeth the Lords charge to Moses, concerning the people and Priests, vers. 21, 22. The exception of Moses and Aaron, vers. 24. interposed by occasion of Moses answer, vers. 24. Then the execution hereof by Moses, vers. 25. 2. The diverse readings. Vers. 1. In the third new m●●ne. I. better than, in the third month. ca●er. for he saith afterward, I. in the same day, that is, when the new month began. Vers. 6. A kingdom of Priest's. B. G. A. that is, a Priestly kingdom. V. L. P. that is, a sacred and holy kingdom: not, a royal Priesthood. for the latter substantive is put for the adjective, not the first. B.G.A. Vers. 7. Proposed all these words. B.U. cum cater. all these things. G. debharim, words. B. cum cat▪ I. ●. Vers. 9 After Moses had reported, etc. or, for Moses had reported G. better than, and Moses reported. V. A.P. or, Moses therefore reported. L. or, but Moses reported. S. It is better read in the preterpluperfect tense: for Moses had reported their words before, vers. 8. B.G. cum cater. V.I.A.P. Vers. 19 God answered him by voice. B.G. cum caeter. God answered him. L. Here these words, by voice, are omitted. Vers. 25. Lest he break in upon them. V.I. or, make a breach upon them. A.P. better than, lest he destroy them. B.G.L. or, destroy of them. S. bam, signifieth in or upon them. 3. The explanation of doubtful and difficult questions. QUEST. I. Of what year this was the third month. Vers. 1. IN the third month, etc. 1. It is not expressed here, of what year this was the third month. But it is easily gathered, that it was in the first year of the departure of the children of Israel out of Egypt: for although the Scripture usually in the computation of time, doth express the year, as well as the month: yet sometime the year is omitted: when either by the circumstance and under of the story, it may be gathered, as Numb. 20. vers. 1. The first month is named, but the year is omitted, which was the 40. year, because the order of the story, and course of time will lead us to that year: or else, when as by conference with other places, the year may be found out, as seeing Numb. 10.11. they departed from Sinai in the second year, and second month; it must needs be, that they came thither in the third month of the first year. Tostat. 2. For in this place were all those things done, which are described by Moses, in the rest of this book of Exodus, and in the book following of Leviticus. Hierom. Which things could not be done in a short time: therefore they here encamped almost a whole year, before they removed. QUEST. II. What day of the month the same day was. THe same day. 1. Some think, the same day is named, wherein they came from Rephidim: because they took a longer journey than usual upon that day, even from Rephidim to Sinai. Lippe●. Vatab. 2. Some, because upon that day the three months were expired, after their departure out of Egypt. Oleaster. But there were only two months expired, and the third now begun. 3. On the same day, that is, the third day, as it was the third month. Hugo de S. Victor. But upon the third day of the month was the law given, against which day the people are warned to prepare themselves, vers. 11. 4. The same day than hath relation to the words before, the third month, or rather the third new moon, when the month began: for ch●desh doth as well signify the new moon, as the month, as 1. Sam. 20.5. to morrow is ch●desh the new moon, which is the first day of the month: The same day, when it was new moon, when the third month began. jun. For of no other day hath the month the denomination but of the first. Tostat. And because the day is certainly expressed, as is usual in Scripture, it must needs have reference to the third new moon, rather than month before spoken of, Piscator. 5. Moses is so diligent to describe the month and day, when they came to Sinai, because this was the place to the which the Lord called them, and wherein the Law was given, and the Tabernacle erected; and where the Lord entered into a league, and covenant with his people. Ferus. QUEST. III. Whether this first day of the third month, were the 47. day from the passover. NOw how many days this was from the pasch, there are diverse opinions: 1. Cajetan thinketh it was the 45. day, counting together 15. days remaining of the first month from the passover, and 29. of the second, and so the first day of the third month maketh 45. But beside, that the Hebrews counted 30. days to a month: by this account, the day of giving the Law, which followed the fourth day after at the furthest, should not be the Pentecost, that is, the 50. day. 2. The most received opinion is, that this was the 47. day from the passover, accounted thus, 16. days remaining of the first month, 30. of the second, and the first of the third, which make 47. jun. Simler. Rupertus. But by this reckoning, the day wherein the Law was given, which was the third day after, as some held, as Tostatus, should be but the 49. day: which is generally held of all to be the 50. which is called Pentecost, upon which day the holy Ghost came down upon the Apostles, that the type and shadow may agree with the substance. To remove this doubt: 1. Some say, that the Law was given on the 49. day; but the tables of stone were delivered upon the 50. Rupertus l. 3. in Exod. c. 23. 2. Some that 49. is counted for 50. Simler. Or that the Law was given, not upon the third day, but the fourth day of the month: or that 31. days must be reckoned to the second month. Simler. But the best answer of these is, that the Law was not given before the fourth day of the month, which was the third day from the time that the Lord spoke to Moses, to sanctify the people, vers. 10. as shall be further showed, quest. 16, following. 3. Augustine's computation is, that we must take 17. days of the first month, August. quest. 70. in Exod. because they eat the Passeover upon the 14. day at even, and 30. of the second month, and three of the third, and so have we full 50. days: So account also Gloss. ordinar. Ferus. Saving that they make this first day of the third month, but the 47. day, which is this last account must be the 48. for 17. of the first, and 30. of the second month, make 47. days, and then the first day of the third should be the 48. But there remained not 17. days of the first month to be counted, as shall be further declared, quest. 16. QUEST. IV. Of the place where they encamped. Vers. 2. THey came to the desert of Sinai, and encamped, etc. 1. It is not said as before, they came by their journeys to Rephidim, chap. 17. 1. because they had other stations before, there omitted, as Dopke and Alush: but here they came without any stay, from Rephidim to the desert of Sinai. Tostat. 2. This was the 12. station which the Israelites had after they came out of Egypt. Hiero●. This place was distant from the red sea about 90. miles, so that the Israelites might march some 8. miles a day: which considering their carriages, and their little ones, which went with them, was sufficient for a day's journey. Simler. 3. There was both the mount Sinai, and the desert of Sinai, which was the region, which lay about Sinai, so called of the mountain. Lippoman. 4. Whereas they are twice said to have encamped, which the Latin interpreteth by two words, castrametari, to encamp, and tentoria figere, to pitch their tents, though the same word chanah, be repeated in the original. Some make this difference: that the first encamping was the appointing unto every one his standing places by certain Officers: and then, according to this designment, they pitched their tents, Tostat. Lyran. But this is more curious than needeth, the reason of this repetition is, because, first the place in general is described, where they camped, namely, in the wilderness, secondly, the particular place is designed, they camped before the mount. QUEST. V. Whether the Israelites encamped on the East side of the mount Sinai. Vers. 2. THey encamped before the mount. 1. Lyranus thinketh that the Israelites pitched on the East side of the mount: so that the mount itself lay Westward from them, that they might be ready to worship the Lord, descending upon the mount: for the Jews used to worship toward the West: the Tabernacle being so placed, that the door was Eastward, and the most holy place toward the West: and the stars in the heavens take their course from the East toward the West, as Nehemiah saith, All the host of heaven worshipped thee, Nehem. 9.6. But this opinion of Lyranus is confuted by Burgens. and Tostatus: their reasons are these: 1. The people when they came to mount Sinai, did not know, whether the Lord would appear in any such visible manner as he did; and therefore it is not like, they did so dispose themselves, or to such an end. Tostat. 2. The Israelites indeed did worship toward the West, when they were in the Tabernacle; but when they were out of the Tabernacle, which was pitched in the midst of the camp, than they all worshipped toward the Tabernacle, whether it were East or West, otherwise some should have turned their backs upon it. So before the Tabernacle was set up, when Moses went unto his Tabernacle, all the people worshipped at their tent doors, Exod. 33.10. but all their tent doors could not open one way toward the West. Tostat. 3. The Israelites in captivity worshipped toward Jerusalem, as Daniel opened his window that way, which was Southward from Babylon, and Babylon lay North from Jerusalem. Tostat. And wheresoever the Jews are at this day thorough Europe, they worship toward Jerusalem. Burgens. And Solomon prayeth, that when the people went to battle, and prayed toward the house of God, that the Lord would hear them, 1. King. 8.44. But being abroad in battle, the Temple could not be always Westward from them. 4. Beside, though at other times they prayed toward the West, yet wheresoever they saw any visible presence of Cod, they were notwithstanding their usual custom, to turn themselves that way. Tostatus. 2. Tostatus opinion then is, that they pitched on the South side of mount Sinai, because they came from Egypt, which lay Southward from mount Sinai. 3. But the more probable opinion is, that they lay in circuit and compass about the mount, as Paul. Burgens. That they might the better hear and see what was done: as the Lord saith to Moses, That the people may hear, while I talk with thee, vers. 9 And Moses is commanded to set marks for the people round about the hill, vers. 12. so that it seemeth the camp of Israel compassed the mountain, though not round about, yet on more sides than one. But here Mathias Thoring the Replier against Burgensis, taketh this exception, that the host of Israel could not lie about mount Sinai: because on the one end toward Egypt, the hill is continued, and josephus maketh Horeb a part of it; and on the other side some think, that mount Sinai is extended even unto the Land of promise, because of the Apostles words: Sinai mons est in Arabia, & conjunctus est ei, qua nunc est jerusalem: Sinai is a mountain in Arabia, and is joined unto that which is now jerusalem: Galath. 4.25. So the Replier, Repl. in 19 cap. Exod. Contra. 1. We grant that the hilly tract, where Sinai is situate, reacheth a long way toward Egypt, and is called Horeb: but Sinai was an high hill over all the rest, of such an height, as that they could scarce see to the top of it, as josephus writeth, lib. 3. cap 4. This need be no let, but that some part of the host might encamp on that side toward Egypt, though it were somewhat hilly: and admit they did not; this maketh only against Tostatus opinion, that thinketh they encamped all on the South side toward Egypt: they might lie round about on the other sides, the South side only excepted. 2. That Sinai is not continued unto the land of Canaan, it is evident by all maps and descriptions of that country: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which the Apostle useth, signifieth the answering or correspondency of Sinai, unto the earthly Jerusalem, in that allegory, which the Apostle maketh, not any conjunction, in situation. And so the Replier is answered. QUEST. VI How Moses is said to go up unto God. Vers. 3. MOses went up unto God, etc. 1. Some think that Moses went aside to give himself to prayer and meditation, as he was wont. Calvin. But this phrase of going up unto God, showeth, that this was some extraordinary calling of Moses unto that place. 2. Others think that Moses went up into this mount uncalled, because there the Lord sometime appeared before in the fiery bush, and had appointed that to be the place, where they should sacrifice unto him: and therefore Moses went up to the mountain, but not to the top of the mountain, remembering that he was before reproved for approaching so near. Lyran. Tostat. 3. But it is more likely, that Moses for the same reason went not up into the mount, till the Lord called him, because of the reverence of the place; and so the words are to be read. For the Lord had called him. Simler. Genevens. So also Oleaster. And then, he is said to go up to God: not because it was the mountain where God had appeared. Vatab. Or because there was the cloud, or some visible sign of God's presence. Simler. But for that he heard God's voice calling unto him from the top of the hill: Quamvis nulla species sensibilis scribatur apparens in monte, ipsa tamen vocatio, etc. Although no sensible show is written to have appeared in the mountain, yet the very calling of God put Moses in hope there to find God. Cajetan. QUEST. VII. Why both these names of jacob and Israel are joined together. Vers. 3. THou shalt thus say to the house of jacob, and tell the children of Israel, etc. 1. He calleth them the house or family of jacob, because as one house is to the master and father of the house, so all that people were in respect of jacob. Tostat. They had all their beginning out of that family. 2. He calleth them the house of jacob, rather than of Abraham, or Izak. because they had each of them but two sons, nay in effect but one son a piece, because the other were not counted their seed: which were not sufficient to make a family, but jacob had 12. sons. Oleaster. 3. Both these names are joined together, jacob, and Israel: to show, that as the first was Jacob's natural and original name, the other was given him by grace, so there were two sorts of Israelites, those, which were such only after the flesh, others that were true Israelites according to promise. Simler. And that as jacob had that name of supplanting, and Israel for prevailing with God, so they should seek to be answerable to both these names in supplanting of vice, and being strong with God. Ferus. And as Israel was a name given of God, so they bearing this name, should assure themselves, they were the people of God. QUEST. VII. How the Lord is said to carry them upon Eagles wings. Vers. 4. I Carried you upon Eagles wings, etc. 1. Some by these two wings understand Moses and Aaron, by whom the people were led: Gloss. interlinear. but Moses and Aaron themselves were carried upon these Eagles wings. 2. Some understand the two Testaments: Gloss. ordinar. but they as yet had received neither of the Testaments. 3. Therefore hereby is metaphorically described, the singular protection of this people, and their mighty defence: and in diverse respects: 1. In respect of their speedy deliverance, that all of them in one day, being such a great multitude, came out of Egypt, which was an admirable thing. Cajetan. 2. In that they passed many difficulties, in going thorough the red Sea, in travelling thorough the wilderness: they went thorough all these hazards and difficulties, as though they had been carried upon Eagles wings: Tostat. 3. The Hebrews here write, that the Eagle taketh her young ones, and carrieth them upon her back, whereas other birds carry them in their talants, whereby the Lord showed his love: Genevens. and their safe and secure defence: that they were extra omnem teli jactum, without the compass of all danger. Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders, frivolum videtur, seemeth to be of no great credit; Calvin: fictitium etc. it may be thought to be feigned: Oleaster. The Eagle is said to bear them on her wings, because, when the young ones begin to fly, she doth support them with her wings, lest they should fall: Oleaster. and she soareth with them aloft, using them to fly against the Sun. Calvin. And so the meaning is, that as the Eagle supporteth and protecteth her young ones, while they fly aloft, that no danger can come near them: so the Lord protected his people. 4. And as the Eagle stirreth her nest, and provoketh the young to fly, and defendeth them in flying, when she changeth her place and nest: so the Lord transported and removed his people, stirred them out of their unclean nest in Egypt, to bring them to Canaan. Oleaster. As Moses setteth forth this similitude at large, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her birds, stretcheth out her wings, taketh them and beareth them on her wings. 5. And as the Eagle taketh her young ones aloft: sic Deus eduxit eos elevatos in filios Dei: So God took them, advanced or lifted up to be the sons of God: and as the Eagle from aloft defendeth her young ones, so God de superna nube pugnavit pro eyes: did from the cloud above fight for his people. Cajetan. QUEST. VIII. How they are said to be the Lords chief treasure. Vers. 4. YE shall be my chief treasure, etc. 1. The word is segulah, which signifieth a special and peculiar treasure above the rest: as that is called peculium which the son and heir of the house hath of his own, beside the right of his father's inheritance, which he may dispose of as he thinketh good: so the meaning is this, that although the whole earth be the Lords by the right of creation, yet this people should have a special interest in God before all other. Tostat. 2. Beside, the Lord had given unto them his law, as to no other people in the world, which he had committed unto them as a chief and principal treasure. Vatab. 3. And herein as the Lord showeth what prerogative they had over other people: so thereby is signified how dear and precious they were in the sight of God: Vos veluti populum quendam eximium mihi consecravi: I have consecrated you to myself as an excellent people. Theodoret. QUEST. IX. How they are said to be a kingdom of Priests. Vers. 5. YE shall be unto me a kingdom of Priests. 1. That as the Levites and Priests were chosen out of all the tribes of Israel, to be peculiar unto the Lord for his service: so the Lord had chosen the seed of Abraham out of all the nations of the world. Theodoret. 2. Or as the Priests did specially attend the service of God, so the people of Israel should all be as Priests, in respect of other nations, addicted to the worship of the true God. Tostat. So that all other kingdoms were but profane in respect of them. 3. Hereby also is signified their principality above other nations, as Priests were reverenced and honoured of all; and the special care which God had of them, as they themselves had seen in Egypt, how the Priests were reverenced of all, and maintained out of the common Treasury. Cajetan. 4. The Chalde readeth, ye shall be Kings and Priests, that is, they should under the regiment and kingdom of God, be as Kings: Quia nullum optabilius, & felicius regnum, quam nos Deo subjicere: Because there is no more happy kingdom, than to subject ourselves unto God. Calv. for God was their King, as the Lord saith to Samuel, They have not cast thee off, but cast me off, that I should not reign over them. Cajet. 5. They are also said to be a kingdom of Priests, because Christ was to be borne of that nation both King and Priest: 5. Sam. 8.7. Ferus; which his spiritual kingdom and priesthood by faith is communicated to his members: whom he hath made Kings in subduing sin and Satan, and Priests in offering spiritual sacrifices unto God: as S. Peter expoundeth, and applieth this place, 1. Pet. 2. Cajetan. Lippoman. 6. Oleaster bringeth four interpretations of these words: 1. That they should be a kingdom governed by Priests: for the Lord was angry that the people had cast off the government of Samuel. But it was never the Lords meaning, that Levi should have the civil government of his people, though some of Levi were extraordinarily raised up, as Moses, Samuel, to judge his people, because the sceptre was promised to judah, Gen. 49.10. 2. The word cohanim may be translated, Princes, as well as Priests, and then the meaning is, they should all be as Princes, that is, subject to none but unto God▪ But it is not like that two words of like signification should be put together, as Kingdom and Princes: therefore the other sense, of Priests is here more fit. 3. They should be a kingdom of Priests, that is, all of them addicted and devoted to the service of God, as if they were all Priests. 4. Or they should be an holy people in respect of other nations: and in comparison of them as Priests. These two last senses are most fit, and agreeable to the rest before alleged. QUEST. X. By what reasons the Lord persuadeth the people and why. Vers. 8. ANd the people answered. 1. Thus by these persuasions before propounded, the Lord thought good to win the obedience and hearts of the people: for seeing the Lord was to impose upon them a law: & lex est quoddam onus, and the law is a certain burden: for where a law is set, the will of man is limited, which man naturally desireth to be left free: and therefore it was requisite that the people should be thus prepared to obedience: Tostat. quaest. 2. 2. The Lord persuadeth them partly with the commemoration of benefits past, their deliverance out of Egypt, and their protection in the wilderness, which is set forth by an elegant similitude taken from the Eagle, which supporteth her young ones with her wings: partly with the promise of future blessings, that they should be a peculiar people to himself. Simler. 3. Then whereas men naturally partim fastu & altitudine turgent, partim securitate torpent: partly do swell with pride and haughtiness, partly grow slothful by security: Calvin. These persuasions as sovereign medicines do meet with both these inconveniences: the remembrance of God's benefits doth serve to abate their pride, that they should not ascribe their deliverance to themselves: the promise of further blessings would provoke them not to be idle. 4. If the remembrance of these temporal benefits was so effectual toward them; how much more ought we to remember, Quod nos abundantiore gratia liberatos à peccatis nostris, portavit Deus, homo factus, etc. That God made man hath delivered us by more abundant grace from our sins, and carried us unto mount Zion to the celestial jerusalem? etc. Rupertus. QUEST. XI. Whether the people unfeignedly here promise obedience. Vers. 8. ALl that the Lord hath commanded, will we do. 1. It seemeth, that at this present, the people had a good desire and full intent to keep all the commandments of God: for otherwise the Lord would not have commended them: thus saying, Deut. 5.28. I have heard the voice of the words of this people, which they have spoken unto thee: they have well said, all that they have spoken: O that there were such an heart in them to fear me, and keep my commandments always. The Lord would not both for the present have approved their saying, and wished a continuance of their disposition, if it had not proceeded from a good affection. Tostat. quaest. 3. Nec eos quicquam simulasse credibile est: It is not credible or like, that they dissembled at this time. Calvin. 2. But although this their readiness to obey, were not without the motion of the spirit of God: in plaerisque tamen temporariam fuisse promptitudinem, etc. yet that it was but a temporary promptitude, a willingness for a time in the most of them, their doings, which followed, declare. Simler. So their first fault here committed is their frailty and inconstancy: Propensus est populus, sed fragilis & inconstans: The people seem to be ready, yet frail and inconstant: Pelican. Caro solet multa promittere, nihil praestar●: The flesh useth to promise much, and perform nothing. Ferus. So that herein appeareth their temerity and rashness, that promise great things as Peter did: Sic fac●unt, qui propri●s confidunt viribus: As all they do, which trust in their own strength. Lippoman. 3. And seeing the people do of themselves vow obedience to the law: they afterward are most justly punished for the transgression of the law, quasi v●ti rei, as breakers of their vow and promise made unto God. Gloss. ordinar. QUEST. XII. How the Lord is said to come in the thick cloud, when, and in what thick cloud it was. Vers. 9 Lo I come unto thee in a thick cloud. 1. Before the Lord came and appeared in the cloud, but not to this end, to speak to Moses in the hearing of the people, and to give them a law: for before the people had promised their obedience the Lord would thrust upon them a law, against their wills. Tostat. 2. Some think that presently the Lord came to Moses in a thick cloud: Intelligend●● absque omni haesitatione est: It must be understood without any deferring. Cajetan. But the cloud came not presently: for the Lord thus spoke to Moses upon the first or second day: the cloud came not before the third day, vers. 16. Tostat. And when the cloud appeared, the Lord talked with Moses out of the cloud: but that was not before the third day. 3. Neither is it like that this thick cloud was the cloudy pillar, which used to go before the host: as the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the pillar of the cloud: and so the Chalde also: for this cloud was major & densi●r, both greater and thicker, for it covered all the moun● and by way of distinction it is called a thick cloud. Lippoman. 4. In that he calleth it a thick cloud, quadrat patefactionibus veteris testamenti, etc. it agreeth to the revelations of the old Testament. Simler. Tunc cum Deus in caligine apparuit, id est, in umbrae & figuri●: For then the Lord appeared in a dark cloud, that is, in shadows and figures. Ferus. 5. Beside hereby is showed, quoth in praesenti non habemus nisi cognitionem anigmaticam in divinis: That in this present world we have but a dark knowledge in divine things: as the Apostle saith, Now we see thorough a glass darkly, 1. Cor. 13.12. Lyran. 6. But God is said in Scripture to come, metaphorically: Sicut sol dicitur intrare domum, vel exire: As the sun is said to come into the house, or go out, when his beams only enter: so God is said to come, per influentiam bonitatis, by the influence of his goodness, and by illuminating the mind: as here he cometh to Moses. Lippom. ex Thoma. QUEST. XIII. Why the Lord talketh with Moses in the hearing of the people. THat the people may hear while I talk with thee. 1. The Lord then spoke not to the people out of the mount, but he spoke to Moses in the hearing of the people, as vers. 19 it is said, Moses spoke, and God answered him by voice: for God spoke to Moses to this end, that he might get him credit and authority with the people, which could not have been, if the Lord had spoken to all the people. Tostat. 2. Beside, here is a difference made between the Lords speaking to Moses now, and afore time: for than he spoke unto him secretly, but now in the audience of the people. Lippo. 3. And whereas before God had confirmed Moses authority with miracles, so now he would by a more certain way give him authority in speaking to him by his own voice in the hearing of others: for there may be false miracles, as it is said, Antichrist shall come with lying signs, 2. Thes. 2. But when God himself speaketh there can be no error, or doubt: Tostat. 4. The makers of laws among the Heathen to win credit to their laws, have imagined the Gods to be the authors of them: as Minos ascribed the Cretensian laws to jupiter: Lycurgus the Lacedaemonian laws to Apollo: Zoroastres the Bactrian laws to Cramaeses: Zamulxis the Scythian laws to Vesta. But those were only devices. This Lawgiver Moses, most certainly received his laws from jehovah: Borrh. 5. And in that it is said, that they may believe thee for ever, God would not, ad breve tempus fidem servo suo Mosi adstruere, etc. God would not for a short time only get credit unto Moses: but that they might also believe him being dead: Calvin. QUEST. XIV. Why Moses is said twice to have reported the people's words unto God. Vers. 9 FOr Moses had told the words of the people to the Lord. Whereas it is said also before, That Moses reported the words of the people to the Lord, vers. 8. 1. Some think this to be a repetition of the same thing, which is usual in Scripture. Tostat. But the Scripture useth no needless repetitions, such as this should seem to be, if it were a bare iteration of the same thing. 2. Some think the sentence is transposed, and that both these clauses should be put together: Moses told the words of the people to the Lord: And when Moses had reported the words of the people, etc. Hug. de S. Victor. But this were to teach the spirit of God to speak. 3. Cajetan will have the first not to be Moses relation, but only Moses returning or intendment to report unto God the words of the people: but that, Moses was Praeoccupatus à Deo, antequam relationem faceret: Moses was prevented of God, before he made relation. But the words of the text are against this exposition, for in the first place it is said, that Moses did report their words, as it is expressed afterward. 4. Therefore the last clause is better thus read, in the pleterpluperfect tense: for Moses had reported. Simler. Genevens. Or, after Moses had reported: so that this is the meaning: that when Moses had related their words unto God, than the Lord thus spoke to Moses. 5. And Moses declareth the people's words unto God, not as though the Lord was ignorant: Sed ut bona voluntas populi tanquam Deo placita praesentetur: But that the good mind of the people should be presented unto God, as pleasing unto him. Lyran. And herein Moses showed his good affection, Gaudet de profectu populi, etc. As a good Prince he rejoiced to see the people profit. Ferus. QUEST. XV. Why they are bidden to wash their garments. Vers. 10. Sanctify them, and let them wash their clothes. 1. This washing of the garments, though in itself it was of no force to sanctification, yet it had a double profitable use: pertinuit ad disciplinam, etc. it belonged to the external discipline, to show their reverence in the presence of God. Siml. As it is noted for a contempt, to come with filthy garments before a great man. Tostat. Beside, it was Symb●lum interna sanctificationis, it was A symbol of their inward sanctification. Simler. Ex his enim intelligere poterant multo magis mentem expurgari debere, etc. For hereby they might understand, that their mind was much more to be purged. Theodoret. 2. Beside, admonendi erant suae impuritatis: They were to be admonished of their impurity. Simler. That they should remember how they had been defiled and polluted with the idolatry, and other corruptions of Egypt: As jacob, being to go up to build an Altar in Bethel, doth purge his family, and biddeth them cast away their strange Gods, and change their garments. Tostat. quaest. 5. 3. But why they are not bid to change their garments, as jacob spoke to his household, but only to wash them, these two reasons may be yielded: because in Jacob's family there were not many, and he was rich, and his servants might have change of raiment: but the Israelites were many, and among them diverse poor, that had not double raiment. Tostat. quaest. 6. Beside, the Israelites garments did not wax old all the time of their travel in the wilderness: therefore the Lord would not have these garments changed, that therein they might have experience of the power and providence of God, that watched over them. Lyran. quaest. 8. QUEST. XVI. Whether this were the third day of the month when the law was given. Vers. 11. LEt them be ready on the third day, etc. 1. The opinion of some of the Rabbins is, that this was not the 3. day of the month, but the 6. day: and the third from that time, when the Lord thus spoke to Moses: for they say that upon the first day of the month, Moses went up to God, and received that message to be delivered to the people, and came down the same day and stayed the next and reported not the answer of the people until the 3. day. R. Salom. Lyran. Cajetanus is of the same opinion, that the first day of the month, was but the 45. day after their departure out of Egypt, and that the Lord upon the 48. day, bid the people to be ready against the third day after. Contra. But this is not like, for this would have showed great negligence in Moses, if he should have stayed so long, before he delivered the people's mind to the Lord, seeing mount Sinai was so near unto the host. 2. Some think that it was the third of the month, and that it hath relation to the first day mentioned, vers. 1. Tostat. quaest. 10. Gloss. ordin. Ferus. But this cannot stand neither: for both Ferus, and Gloss. interlin. do make the first day of the month but the 47. day: then the third day wherein the law was given, was but the 49. day: but the day wherein the law was given, is held of all to be the Pentecost, the 50. day. Some to take away this doubt, would borrow 17. days of the first month, and 30. of the next, and 3. of the third: and so the publishing of the law shall fall out upon the 50. day: So Augustine, Gloss. ordin. But there remained only 16. days of the first month to be counted, the Passeover being kept upon the 14. day at even: therefore they cannot make their reckoning of 17. days remaining in that month: and to account 31. days unto the next month, as some do, it was against the custom of the Hebrews. 3. Therefore it must thus be, that on the first day of the month, when the host was come into the wilderness o● Sinai, Moses went up to the Lord, and came down with the message to the people: and then the next day went up with the people's answer unto God: for it is not like that all the host came thither, and Moses went up, and came down, and propounded the Lords words to the Elders, and they to the people, and received their answer, and returned the same, all upon one day. And cajetan's conceit herein is not to be refused: that, because the Lord saith, To day and to morrow sanctify them, Insinuatur, quod haec dicta fuerint man●: It is insinuated, that this was said in the morning. This than was spoken upon the second day in the morning▪ and the third day from thence was the law given, which was not the third, but the fourth day of the month. jun. Simler. Rupertus also agreeth, that the first day of the third month was the 47. day after the Passeover, and that the fourth day after, which was the 50. day, Moses received the tables of the law: but herein he differeth, that the thick cloud, with the thunder and the lightning, were seen and heard the day before, which was the 49. But it is evident by the text, that upon the third day was the voice of the Lord heard talking with Moses, vers. 19 QUEST. XVII. Whether the 15. day of the month were one of the fifty which went before the giving of the Law. BUt here ariseth another doubt, whether in the computation of these 50. days after the Passeover, the next day after they had eaten the paschal lamb, be included in that number, or that there were fifty days beside. 1. Some do hold that the 15. day, being the morrow after the Pasch, must be excluded, because afterward in the law of the Pentecost, they began the account of seven weeks upon the 16. day, the morrow after the Sabbath, or first solemn day of the Passeover: as is further to be seen, Leu. 23.11. and then after seven weeks complete, the which make 49. days, the next day which was the 50. was the day of Pentecost. Cajetan. But it is not necessary, that this first 50. day should be accounted after that rule, excluding the morrow after the Passeover: as it may appear partly by the text: When ye be come into the land which I shall give you, vers. 10. that law is made to be kept after they were come to Canaan: and the reason of this alteration was, because they were to begin the account of the seven weeks from that day, wherein they first put the sickle into the corn, whereof they should bring a sheaf to shake before the Lord, Deut. 16.9. which could not be done upon the first day of unleavened bread, it being a solemn day, and of the nature of a Sabbath, wherein they were to do no servile work. Levit. 23.7. Rupertus here agreeth, that the Pentecost was not yearly kept the just fiftieth day after the Passeover, as the law was given the fiftieth day after the Passeover. But herein he is deceived, that upon what day soever the Passeover fell in the week, they did expect the morrow after the next Sabbath, when they were to bring in their sheaf, and then begin to count their seven weeks: for herein is his error, he taketh the Sabbath there spoken of, Levit. 23.10. for the seventh day of rest, where it is understood to be the first day of unleavened bread, Rupert. lib. 3. in Exod. cap. 24. which was a solemn day of rest, as the Sabbath was, jun. Borrh. And by the way, Rupertus in the same place slippeth in another point, Prima dies azymorum Iudaeis in quintam feriam illo anno evenit: The first day of unleavened happened to the jews that year, upon the fifth day of the week. For true it is, that our blessed Saviour did eat the Passeover according to the law, upon the 14. day, which was as our Thursday at even: but the Jews following a tradition of their own, to avoid the concurrence of two Sabbath days, Whether our Saviour with his Disciples and the jews kept the Passeover together. did put off the eating of the Passeover, until the 15. day of the month at even, which was the sixth day of the week, because the next day was the Sabbath: for if they had eat the Passeover, when Christ did eat it with his Disciples, than the next day should have been kept holy, neither were they to do any work therein: but upon that day they put Christ to death, which could not be done without more than servile labour in carrying the cross, and nailing Christ unto it, and such like: beside, the text saith, they would not put Christ to death upon the feast day, lest there should be some tumult among the people, Synops. controv. 13. qu. 4. Mark. 14.2. But this point is elsewhere handled more at large, whither I refer the Reader. 2. Some again, as Cajetan before excludeth the 15. day of the month, out of the number of the 50. days: so they include and take in, both the 14. and 15. days; borrowing 17. days of the first month, to make up the sum of 50. Augustine, Ferus, Gloss. ordinar. as is showed before, quest. 16. But this account cannot be admitted: for thus should they begin the 50. days both before the Passeover was eaten, which was upon the 14. day at even, whereas they must be accounted from the Passeover; and before they were delivered and went out of Egypt, whereas the Pentecost was kept in remembrance of their deliverance out of the servitude, and hard bondage of Egypt, as the reason of the institution thereof is yielded, Deut. 16.12. Thou shalt remember, that thou wast a servant in Egypt, therefore thou shalt observe and do these ordinances. 3. Wherefore this remaineth, as the most probable, that the 15. day of the month, the next day after they had eaten the pasch, was the first day of the fifty, howsoever in the anniversary Pentecost, afterward there were some innovation. jun. Piscat. Simler. And that for these reasons: 1. Because this was the day of their deliverance, and going out of Egypt, from the which they count their months and days, chap. 16.1. 2. And again, this first day of unleavened bread, was not in respect of the present necessity and occasion, of their sudden departure out of Egypt, kept a solemn festival day, as afterward, wherein they were to do no servile work. This being then the first day of the fifty, there are to be accounted 16. days of the first month, and 30. of the second; so the first of the third month falleth out to be the 47. and the 50. day was the fourth of the month. 4. I cannot here omit the mystical application of Rupertus, of these three days of sanctification and preparation prescribed to the people, which he will have to signify, that sanctification of Christ in his death and passion, and burial, Quam consummavit die tertia: Which he finished upon the third day: of the which sanctification our Saviour speaketh, Rupert. lib. 3. in ●●od. cap. 28. when he saith, Fer their sakes do I sanctify myself, joh. 17. QUEST. XVIII. How the Apostles Pentecost, and the jews Pentecost, fell out all upon one day. HEre further it will be enquired, how the Apostles Pentecost, which was 50. days from Christ's resurrection inclusively, and the Jews Pentecost which was 50. days from the Passeover exclusively, that is, not reckoning the morrow after the Pasch, which was the first solemn day of the feast, according to the law, Levit. 23.10. would fall out together on the same day. 1. Here Rupertus hitteth upon the right answer in general: that the same day, wherein Christ rose again, the Jews brought in their bundle or sheaf to be shaken before the Lord: which bundle of their first fruits, did prefigure Christ, the first fruits of the dead, who also in the Canticles is called fasciculus myrrhae, a bundle of myrrh, Cantic. 1.12. From this day of shaking the sheaf, the Jews began to count seven weeks complete, which is 49. days, and then the next day was the Pentecost, which was the 50. So 50. days from the resurrection of Christ (including also that day) came down the holy Ghost upon the Apostles, by the which the will of God is written in our hearts, as here the law of God was written in tables of stone. Thus far Rupertus proceedeth well. 2. But his mistaking is in this partly touched before: where the law prescribeth that they should begin to account the seven weeks from the morrow of the Sabbath, Levit. 23.10. he understandeth this of the seventh day only, that they were to expect the next Sabbath day after the Pasch, and the morrow after to begin their account of seven weeks: By which means a great error would fall out, that if the Passeover fell out upon the first day of the week, there would be not only seven, but eight weeks between the Passeover, and Pentecost, which was against the meaning of the law. By the Sabbath therefore in this place, is not precisely meant the Sabbath day, but that solemn day of rest, which was the 15. day of the month, which was commanded as strictly to be kept as the Sabbath, without doing any work therein: and therefore it is better translated, Postridie cessationis: The next day after that solemn rest, than the next day or morrow after the Sabbath. jun. But yet at this time when our blessed Saviour rose again, this day of shaking the sheaf, fell out the morrow of the seventh and Sabbath day, but not according to Rupertus rule, but by this occasion: This year wherein Christ the true Passeover was sacrificed, the first solemn day was the 15. then followed the Sabbath, which was the 16. day: wherein because they were forbidden to do any work, they could not that day put the fickle into the corn, as is prescribed, Deut. 16.4. And therefore in such cases, they put it off, till the next day following the Sabbath. QUEST. XIX. How the Lord is said here to descend. Vers. 11. THe third day the Lord will come down. Three ways this term of descending is used in Scripture, when mention is made of God, or his Angels: 1. It is attributed unto God improperly: for he being an infinite essence cannot be contained in any place: as that which is of infinite quantity and magnitude cannot go from place to place, because it occupieth all places. So neither can God, who is of an infinite and incomprehensible nature, either ascend, or descend. Therefore when God is said to descend, it must not be understood properly, sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis, etc. But in respect of the demonstration of some effect in some part of the world, where God did not manifest himself before. Tostat. Descendere Deus dicitur, quando aliquod novum, quod antea non fuerit, in humana creatura operatur: God is said to descend, when he worketh some new and strange thing in the humane creature, which was not before. Eucherius. As the holy Ghost is said to descend upon Christ, because of that demonstration, and representation in the likeness of a Dove, which lighted upon Christ: and here the Lord descendeth in a thick cloud. 2. Christ also is said to descend from heaven: secundum idiomatum communionem: because of the unity of his person, and mutual communicating of the properties of his nature: whereas his Godhead could not properly descend: but it is said so to do, propter humanam naturam assumptam, in respect of the humane nature, which he had assumed. Tostat. 3. These two are improper kinds of descending: but Angels may be said properly to descend, because they are finite spirits, and so, although nullum occupent, locum sibi tamen definiunt: though they occupy no place, yet they are defined and limited in a place: so that when they are present in one part of the world, at the same instant they cannot be in another. Tostatus will have the descending here spoken of to be of this third kind, because he thinketh, that the law was not given by God himself, but by an Angel representing God's person, and speaking in his name: which is his error, that now followeth in the next place to be discussed. QUEST. XX. Whether jehovah Christ jesus appeared not in the old Testament, but only, or usually the Angels. TOstatus opinion is, that this was not the Lord himself that came down in this thick cloud in the mount, but an Angel in the person of God. And he hath beside these positions concerning the apparition of Angels in the old Testament: 1. Not only in this place but in all other, where any act is said to be done by God; we must understand that the Angels did it: Nisi sit talis actus, qui excedit potentiam creatam: Unless it be such an act which exceedeth the power of a creature. 2. The reason why notwithstanding God is said to do those things, though they were performed by the Angels: is, lest the Hebrews hearing that the Angels wrought such great works for them, as in bringing them out of Egypt, in giving them the law, and such like, should have worshipped the Angels as authors of these benefits. As in like manner the Heathen made them Gods, that had been means to bestow some benefit: as Minervae for the invention of diverse arts, Ceres in Grecia, for finding out the art of measuring: Saturn in Italy, for teaching of husbandry: Phoebus for soothsaying; Aesculapius for Physic. 3. Yet sometime the Angels are said to do those acts, when as either they are but small matters, and not such admirable or great works as when the Angel appeared to send Hagar home again to her mistress, which was no great matter: and when the Angels were sent to destroy Sodom, which was no admirable thing to destroy a City: or when the work, though it be a great work, concern but a private person, and not the whole nation, as when the Angel came to purify the Prophet Isayes' lips, Isay 6. 4. Yet sometime God is said to do those things, which were not in themselves so great, because the persons were but weak, with whom the Lord had to deal, for the strengthening of their faith. 5. Sometime great works are said to be done by the Angels, but then mention is made also of God in the same place: as in the vision of Jacob's ladder, the Angels are said to ascend and descend, but God stood upon the top of the ladder. 6. And though while yet the Hebrews were weak, and as it were in their nonage, the greater works done by Angels are ascribed unto God: yet afterward, Cum Hebraicus populus in cognition Dei firmior factus est: When the Hebrew people were more confirmed in the knowledge of God. Angelus illa magnalia, qu● ad Deum pertinebant, se fecisse dicebat: The Angel is said to do those things, which appertained unto God, as judg. 2. the Angel of the Lord, etc. said, I made you to go up out of Egypt. 7. But concerning the law, it was given by Angels, as the Apostle showeth, Galath. 3. they made the thunder, and caused the voices in the mount, they wrought the wonders in Egypt, and brought out the people thence, and conducted them in the wilderness. To this effect Tostat. quaest. 6. & 7. Contra. All these are untrue and uncertain positions, as shall be showed in their order. 1. S. Stephen saith, that the God of glory appeared unto Abraham in Mesopotamia, and bid him come out of his country, Act. 7.2. This was a matter, which exceeded not the power of an Angel, to bid Abraham to go out of his country: yet was it done by the Lord himself, and not by an Angel: for an Angel without blasphemy cannot be said to be the God of glory. Again, to appear in the likeness of a flame of fire in a bush, and the bush not consumed, is not an impossible work to a created Angel: yet it was God himself even Christ the Son of God, that so appeared: for he is called the God of Abraham, the God of Izhak, Exod. 3.6. which could be no Angel. And Moses pronouncing a blessing upon joseph, saith, The good will of him that dwelled in the bush, shall come upon the head of joseph, Deut. 33. 16. but God only hath the power and authority of blessing: as jakob also saith concerning joseph: By the God of thy father who shall help thee, Tostatus his reasons answered. and by the Almighty, who shall bless thee, Gen. 44.24. To bless then belongeth properly, and originally (for ministerially we deny not, but that both Angels and men may bless) to him that is able to effect the blessing, but so doth only the Almighty, to whom nothing is impossible. But Angels are not omnipotent, or Almighty: It was God therefore, and not an Angel, that appeared in the bush. Now then by these places given in instance it is evident, that some things said to be done by God in the Scriptures, not exceeding the power of Angels, were so done by the Lord himself, and not by the Angels. And so the first position of Tostatus faileth. 2. Neither is that a good reason, why in the rehearsal of the great works the name of the Angels is concealed, and they are ascribed unto God, lest the Hebrews might have worshipped the Angels, as their patroness, and authors of those benefits: 1. Because there is no such danger, when as the Angels do show themselves to be but the ministers and messengers of God, and speak in the name of God: As Lot could make a difference between the Angels, who were but God's ministers, as they say, jehovah hath sent us to destroy the City, Gen. 19.13. and jehovah himself, to whom Lot afterward turneth himself, vers. 19 Not so my Lord, etc. whereas speaking before to the Angels, he calleth them Lords in the plural. 2. Rather by this means, if the Angels did the works, and the Scripture saith God did them: they ignorantly should have worshipped the Angels in God's stead, knowing none other, but that God himself appeared, when it was but his Angel. 3. And beside, where in the same place mention is made both of the Angel of jehovah, and of jehovah himself: as Exod. 3.22. it is said the Angel of the Lord appeared, who is called jehovah, vers. 7. If it had not been the Lord himself but an Angel, this would have given them occasion to think that the Angel was the Lord. 3. It was jehovah the Lord Christ, and not a ministering Angel, that appeared to Hagar, Gen. 16. as it is evident, vers. 13. she called the name of jehovah that spoke unto her: and the destruction of Sodom and Gomorrah was the Lords work, wherein notwithstanding he used the ministry of the Angels: as it is expressly said, jehovah reigned upon Sodom and Gomorrah brimstone and fire from jehovah, etc. These places therefore are impertinently alleged. And further we shall find in Scripture, that in small works, and such as concerned particular persons, God is said to have done it, and not the Angels: as it is said, God prepared a worm to smite jonas gourd, jon. 4.7. Therefore this observation also of Tostatus is untrue. 4. But this evasion he hath: that if the name of God be used, and not of the Angels in such small and particular works, it is for the confirming of those that be weak: but they which are weak, because they cannot ascend at the first, or comprehend the majesty and omnipotency of God, had so much the more need by the secondary ministration of Angels, to be brought unto that high and deep apprehension of God. And indeed the ministry of Angels serveth especially for the comfort and supporting of the weak, whose faith not serving them immediately to depend upon God, are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels. So, when Daniel was in great distress and perplexity in the lion's den, God sent his Angel to stop the mouth of the lions, and to comfort Daniel, Dan. 6.22. So when joseph was doubtful what to do concerning Mary, an Angel of the Lord appeared unto him in a dream, to confirm him, saying, Fear not to take Mary for thy wife, Matth. 1.20. 5. That instance of jacob's vision of the ladder directly proveth, that it was God that appeared unto jakob, and not an Angel: 1. Because it is said that jehovah stood upon it and said: by which name of jehovah no Angel is called in Scripture. 2. He that speaketh to jakob, nameth himself the Lord God of Abraham. 3. He that speaketh is but one, but the Angels which ascended and descended were many. 4. He saith, The land whereon thou sleepest will I give thee and thy seed: but the earth is only the Lords. 5. jakob himself saith, that jehovah was in that place, Gen. 28.16. 6. 1. The people were but yet weak, while they were in the wilderness, yet then and there that great work of leading and keeping the people, and bringing them to the land of Promise, is ascribed to an Angel, which was none other but Christ, the Angel of God's presence, Exod. 23.20. 2. Yea we shall find, that mention is made oftener in the stories of the patriarchs and first Fathers of Israel, as in the books of Genesis, and Exodus, when they were yet (as it were) in their infancy, of the apparition and ministry of Angels, than afterward: for it was fit that they should be confirmed, by such visible and sensible means: therefore this reason here alleged by Tostatus holdeth not. 3. And in that place, whereof instance is given: by Angel is understood some Prophet and man of God, not any of the celestial spirits: because the place is named from whence he came, from Gilgal: and he is said to ascend or go up: but Angels descend from heaven: and it is not unusual in Scripture to call Prophets the Lords Angels, as Hagg. 1.13. and Apocal. 2. and 3. chapter throughout. QUEST. XXI. Whether it were jehovah the Lord Christ, or an Angel that came down upon mount Sinai. 7. BUt that it was jehovah himself, the Lord Christ that appeared in mount Sinai, and talked with Moses, and gave them the law, it is thus proved: 1. Because he is called jehovah, which name is never in Scripture given unto Angels. 2. He saith, vers. 5. Though all the earth be mine: but the earth is the Lords, Psal. 24. not the Angels. 3. The Lord here maketh a covenant with his people, vers. 5. But God himself, not the Angels, make a covenant with men, to be his people. And so the Lord saith he was an husband unto them, jere. 31.32. but Christ and not the Angels, is the husband of the Church behold the Church is not the spouse of the Angels, but Christ's. 4. He which writ the Law in tables of stone, was the same that gave the Law to Moses: but those tables were written by the finger of God, Exod. 3●. 18. the same finger that writeth in the fleshy tables of men's hearts, jerem. 31.33. 2. Cor. 3.2. 5. S. Paul saith, it was ordained by Angels, in the hand of a Mediator, Gal. 3.14. The Angels attended as ministers, and as the Lords instruments were used in those thunders and lightnings. But the Lord himself the Mediator both of the old and new Testament was there present, as the Author of the Law: as Moses saith, The Lord came from Sinai, etc. he came with ten thousand of Saints, and at his right hand a fiery Law for them, Deut. 33.2. 6. He that wrought those wonders in Egypt, and carried the people as upon Eagles wings, was the same that delivered the Law, vers. 4. But jehovah himself did the first: for many of the wonders in Egypt could not be done by any but the Lord, as in converting and changing of one substance into another, as of a rod into a Serpent, of water into blood, of the dust into louse. And so much Tostatus himself confesseth: Fi●●ant talia portenta, quae nullus poterat facere, nisi Deus: Such wondrous things were done, which none could do but God. So it was jehovah himself that did lead the people thorough the red Sea, and destroyed the Egyptians: as chap. 14.24. jehovah looked unto the host of the Egyptians, out of the fiery and cloudy pillar: who is before called the Angel of God, vers. 19 which was the Lord Christ, called the Angel of the covenant, Malach. 3.1. So chap. 15.14. jehovah brought the waters of the Sea upon them. And further, that jehovah himself conducted the Israelites is evident, Exod. 33.15. My presence shall go with thee. And yet the Lord saith, Exod. 23.20. Behold I send an Angel before thee, to keep thee in the way: but what Angel this was, is expressed afterward, my name is in him. This great Angel of the covenant, in whom was God's name and his presence; who else could it be but the Lord Christ, the jehovah? And that God himself appeared unto the patriarchs and Prophets, and not the Angels only, it is evident. Numb. 12.8. where the Lord saith, Unto Moses I will speak mouth to mouth. etc. he shall see the similitude of the Lord: and the Apostle witnesseth, that he (that is, Moses) endured at he which saw him, which is in visible. Heb. 11.27. Not that Moses did see the very glory and substance of God, who is invisible, and whom never man saw, nor can see, 1. Tim. 6.12. but he saw only his back parts, Exod. 33.14. that is, some part of his glory, as the Lord thought good to reveal, according as Moses was able to apprehend. And that in this place it was jehovah himself that came down in Mount Sinai, beside these reasons before alleged, it is the general opinion of Divines both old and new. Gregor. Nyssen. Praecepit Deus populo per Mose●, ut tam corpore, quam animo mundus fierit: God commanded the people by Moses, that they should be clean both in body and soul. Hierom. Accessuri ad audienda verba Dei sanctificari jubentur ab ux●ribus: Being to come to hear the words of God, they are bidden to be sanctified, in abstaining from their wives. Cyril. A Deo ad Mos●● dicitur, vade ad populum, etc. God said to Moses, Go unto the people. Origen. Audiat, quid praecipit Domin●●, etc. He that will come to hear the word of God, let him hear what the Lord commanded, that they should wash their garments. Rabanus: Dominus Mosi pracepit, ut populum sanctificet: God commanded Moses to sanctify the people. Rupertus: Docend●● erat, quod Deus patrum ipsorum non erat talis, ut Dii Egyptiorum: They were to be taught, that their God was no such, as the Gods of the Egyptians. Theodoret: Vestments lavare à Deo jubentur: They are bidden of God to wash their garments. Ex Lippoman. And many other to the same purpose might be produced, which is not necessary in so clear a matter: so that this seemeth to be Tostatus private conceit: that it was not the Lord, but an Angel, that came down in the thick cloud upon mount Sinai. QUEST. XXII. Why the people are forbidden to come up into the mountain. Vers. 12. THou shalt set marks unto the people: 1. The people are forbidden to go up to the mountain, or to come near the skirts of it, first, reverentia causa, for reverence sake: For if it be not lawful to thrust in upon Princes uncalled, how much more into the presence of the divine Majesty? Simler. Tostat. 2. To stay their curiosity: not that it is evil to see God: sed malum est ei, qui illum per c●●●s●tatem quaerere andet: but it is evil unto him, that seeketh him of curiosity. Rupert. 3. If they had been admitted to see and gaze, it would have hindered their attention, in hearing of the voice of God, which proceeded out of the midst of the fire. Tostat. 4. The Lord hereby also would make a difference between Moses and the rest of the people, to hear him before them: Vt cognoscant pro summo honore ducendum appropinquare De●: That they should take it for a great honour to draw near unto God: Procop. 5. And they are forbidden, not only to come up into the mountain, but to touch the very borders and skirts of it: both because all the mountain was covered with smoke, and all over there were signs of God's presence: and beside, if they had been admitted to come unto the neither parts of the hill, they would have presumed further, and therefore the Lord would cut off all occasion: as before chap. 12. that they should be sure to eat no unleavened bread for seven days together, they are charged not to have it in their houses. Tostat. quaest· 8. 6. Some do thus allegorise this prohibition of not ascending into the mountain: Nequis ultra intelligentiam suam, ad montem sacra scripturae conscendere audeat: That no man beyond his capacity should enterprise to ascend unto the hill of the Scriptures. Gloss. interlinear. QUEST. XXIII. Why he shall be killed that toucheth the mountain Vers. 12. WHosoever toucheth the mount, shall surely dye, etc. 1. Of this terrible precept, causa f●it ipse populi status, the state and condition of the people was the cause: who because they were not yet come to the love of God, oportebat ut timore stringerentur: It was meet they should be constrained by fear. Rupert. 2. And beside, the Lord would make a difference between his service, Rupert. lib. 3. in Exod. cap. 28. and the Idolatrous sacrifices which they had seen in Egypt, wherein they used dancing and sporting, eating, drinking, which the people imitated afterward, when they set up their golden Calf: the Lord therefore hereby would let them understand, that he required another manner of service of his people. Rupert. ibid. 3. It is set down, that whosoever toucheth the mountain should dye: either by the hand of God, or of the people: for if any one went near to touch the mountain, than the people were to strike him with darts or stones: but if either the Priests, or many of the people approached, than the Lord would destroy them, vers. 24. Tostat. QUEST. XXIV. Why no hand was to touch him that came near the mountain. Vers. 13. NO hand shall touch it, but he shall be stoned, etc. 1. Some expound it thus, that the hand of man shall not need to be upon him: sed intelligitur lapidum ictibus in cum devinitus 〈◊〉 necandus: But he is understood to be killed with stones flying down from God. Hugo de S. Victor. But because the manner is described, he shall be stoned, or stricken thorough with darts: and it is uttered passively, not actively, as afterward vers. 24. lest he destroy them: it is better referred to the people, that he shall be stoned, or stricken thorough by them. 2. If he were near hand he should be stoned, if further off, than they should hit him with darts, be it man or beast: Lippoman. 3. They are forbidden with their hands to touch not the mountain, but it, whatsoever came near the mountain, lest they also might by this occasion of apprehending the offender, transgress themselves in coming near the mountain. Tostat. as also, no hand shall touch it: tanquam pollutum & immundum, as a filthy and unclean thing: Rupert. Ferus: Tanquam execrabile est●: It shallbe as an execrable and accursed thing: jun. 4. No hand shall touch him, that is, to rescue or deliver him. Vatab. But it is not like, that any durst be so bold, when all the people in the camp was afraid, vers. 16. QUEST. XXV. Why the beast, that touched the mountain is commanded to be slain. Vers. 13. WHether beast, or man, he shall not live. 1. The very beast shall be slain that cometh near to touch the mountain. 1. Because, although beasts do but their kind, and do not sin, yet the thing in itself was evil in touching the mountain: as likewise if a man did lie with a beast, they were both to dye, Levit. 20.15. though the beast therein could not sin, yet the fact was enormous and odious, and to be punished therefore in the beast. Tostat. 2. Another reason was, that by this means, men seeing this severity extended unto bruit beasts, should themselves thereby become more circumspect and careful, not to transgress their bounds. Simler. 3. Likewise, the owner of the beast, was therein also punished in the loss of his beast, because he had no greater care to keep it in. Ferus. 4. Some do allegorise this edict concerning the kill of the beast, Gregor. 6. moral. cap. 27. that toucheth the mountain: as Gregory. Bestia montem tangit, cum mens irrationabilibus desideriis subdita, etc. The beast toucheth the mountain, when the mind being subject to unreasonable desires, doth presume to high things. Rupertus. Si is qui bestialiter vivit, alta divinitatis andeat scrutari: If he which leadeth a beastly life, presume to search the high things of God, he shall be but further blinded and darkened. Gloss. interlinar. Si quis lapsus in haresim, etc. If any being fallen into heresy or blasphemy, do abuse the sacred Scriptures, he shall perish eternally. But there is no certainty in these devised allegories, neither will the text warrant them: therefore I will not insist upon them. QUEST. XXVI. Whether at any time it were lawful for the people to go up to the mountain. Vers. 13. WHen the horn bloweth long, they shall come up into the mountain. 1. Some think, that after the Lord was gone from the mount, than Moses commanded by the sounding of an horn, to give notice to the people thereof, that the people might then come up into the mountain. Cajetan. Simler. But it is rather to be understood of the sound of a trumpet, which the Lord caused to be heard by the ministry of the Angels. Osiand. Hugo de S. Victor. As vers. 16. mention is made of a sound of a trumpet, which was a sign of God's presence. 2. The Septuagint and Chalde read, When the trumpet shall cease, than the people may go up: but the word is mashac, which signifieth to protract. When the sound of the trumpet shall be protracted, or blow long, they should go up: and to what end should the people go up, when the Lord was gone? it would but have showed their curiosity, to gaze upon the place, where the Lord showed himself: especially seeing, as josephus writeth, it was such an high hill, a● that it did not only, Ascensus hominum, sed aspectus defatigare: Weary not only their going up, but their very sight. And after the trumpet had sounded, the people were bid to return into their tents, Deut. 5.3. and so to go from the hill: therefore not to come up to the hill. Tostat. 3. juxius thinketh that this blowing long of the trumpet, did signify an end of that sacred action, as in the end of songs the use is to conclude with a long and protracted sound; and this he thinketh was done, when the camps removed from before Sinai, Numb. 10. But it was needless to give them a sign by the sound of a trumpet then, seeing the cloud removed, and the Lord spoke also to Moses to depart from that place: and this was a year after: but this thing, which is here spoken of, was by all likelihood presently done. 4. Some think that they were not simply forbidden to come up into the mountain, but that they should not do it of themselves, they were to expect till they were called, Humanam an daciam compescens premit, etc. So he doth keep under humane audacity, and stirreth them up to obedience to the voice of God. Raban. ex Lippoman. But it is clear, that the people were absolutely bidden to keep their bounds, and not to go up into the mount, vers. 24. 5. Therefore the meaning is, that the people, when they heard the sound of the trumpet, should then come out of their tents, unto the bottom of the hill, so far as their limits and marks extended, but not beyond. Rupert. Hugo de S. Victor. And this to be the sense the words following show, that when the sound of the trumpet was exceeding loud, vers. 16. which is the same mentioned before, vers. 13. when the horn bloweth long, than Moses brought the people forth of the tents to meet the Lord, vers. 17. that the people might hear the Lord talk with Moses, vers. 9 and that this was the ascending unto the mount, ad ejus radicem, non ad cacumen, to the bottom, not to the top, Hugo: it may be gathered, chap. 24.9. where it is said that Nadab and Abihu, and 70. of the Elders went up, with Moses and Aaron: and yet Moses only with joshua went up to the mountain, vers. 13. that is, to the top of the hill: the other might ascend to some part of the hill about the bottom, which was higher than the place, where the host was encamped: but the bounds and limits, which were set, they exceeded not. Tostat. quaest. 8. 6. The moral application is this: that as the people came not up to the mount, or toward the mount, till the trumpet began to sound loud: so Ad sacram praedicationis vocem ad superna debet se erigere mens auditorum: so the mind of the auditors must be lifted up to things on high, at the voice of preaching, Raban. The mystical interpretation also is this: This loud sound of the trumpet signifieth the loud sound of the Gospel over all the world, whereby we are called to more full and perfect knowledge of God: Lex non ad montem adducere potest illos, quos informavit, The law cannot bring them to the hill, whom it instructeth, but the trumpet of the Gospel. Procepius. Christ also shall call us by the sound of the trump in the last day, and we shall meet him in the air, and ascend up unto him, and so ever remain with him: as the Apostle teacheth, 1 Thess. 4.17. QUEST. XXVII. Why Moses is not set down to have reported all to the people, which was given him in charge. Vers. 15. ANd he said unto the people. Moses received two commandments from God, that he should sanctify them, and set them marks and bounds with a penalty of death to them, that went beyond them: but of this latter he saith nothing; and for the former, he maketh mention, of not coming at their wives, which was not mentioned before. But it is not to be thought, that Moses, being so commended for his faithfulness, did either conceal any thing of that which was given him in charge, or add any thing. But the Scripture useth to avoid needless repetitions, not to make mention of the same thing twice: therefore because this is set down before, in the Lords charge unto Moses, it is not rehearsed again: but it is evident, vers. 23. that Moses had declared that also unto the people, what danger there was, in passing their bounds. And as here in Moses report to the people somewhat is omitted, which is spoken of in the charge: so at other times some things are reported by Moses, which were given in charge, but not expressed: as chap. 12.22. that clause of sprinkling the doore-posts with hyssop dipped in the blood, was not mentioned in the law of the Passeover before prescribed, but only in Moses relation to the people. Tostat. QUEST. XXVIII. With what water they washed their clothes. Vers. 24. HE sanctified the people, and they washed their clothes. 1. Moses is said to sanctify the people, because he declared unto them the will and commandment of God, that they should sanctify themselves, and so they did accordingly. Tostat. Nihil aliud fecisse legitur, quam monnisse ad munditiem, Moses is not read to have done any thing else, but to have admonished them unto purity and cleanness. Cajetan. 2. By the washing of their clothes, the purity of their manners is signified: Cyrillus: Lotione indumentorum corporis puritatem ostendit: By the washing of the garments, he showeth the purity of the body: Indumentum enim animae corpus quodam modo est: For the body is as it were a garment to the soul. Raban. Vestimenta lavare est opera mundare, To wash the garments, is to cleanse the works: Vestimenta lavare, est conscientiam vera fide imbuere, to wash the garments, is to endue the conscience with faith. Lippom. By the washing of the garments is understood, Cast it as mentis & corporis, The chastity both of body and mind. Gloss. interlin. See more hereof before quest. 15. 3. Some think, that they washed their garments with that purifying water, which was made of the ashes of the red Cow, prescribed Numb. 19 But that is not like, for that water was to be sprinkled against the Tabernacle, which was not yet made: and Eleazar was to take of the blood of the Cow with his finger, etc. But neither Eleazar, nor Aaron his father were yet consecrated to the Priesthood: therefore they washed their garments, with no other than common water at this time. Tostat. quaest. 9 in 19 cap. QUEST. XXIX. Why they are commanded not to come at their wives. Vers. 15. ANd come not at your wives, etc. 1. The Latin tanslator readeth, Come not near your wives: but your is not in the original, yet it well expresseth the sense: for at no time was it lawful to come near unto other men's wives. Lippom. Some think, that hereby is meant, that we should not come near, Alicui carnali voluptati, vel mundana, Any carnal or worldly pleasure, when we come near unto God. Gloss. interlin. Indeed by this one particular inhibition of one carnal pleasure, by the like analogy all other were forbidden: but there is a literal inhibiting also, of company and society with their wives. 3. Some give this sense, Conjux hîc sensu● intelligitur, etc. The wife is here understood to be the sense, which is joined unto our nature, etc. Gregor. Nyssen. ex Lippom. And so we are bidden to lay aside all carnal sensuality, when we appear before God. But this is to go from the letter of the text. 4. Some make it only a moral precept, that men should abstain even from lawful things, when they present themselves before God: as the Apostle requireth the like of the married couple, to abstain for a time, that they may give themselves to fasting & prayer, 1 Cor. 7. Hieron. Rupert. Galas. but this being a legal injunction, contained a further reason than is enforced now, in respect of those times. 5. So that beside the moral equity, even from lawful pleasure, which bindeth now also, in the abstinence for a time, from the marriage bed, upon occasion of more fervent and extraordinary prayer: Marbach. there was then also a Legal kind of impurity and pollution, even in the lawful use of marriage, which came by the issue of seed, Lavit. 15.18. from which kind of Legal pollutions the people were to be sanctified, and cleansed at this time. Oleaster. 6. But that saying of Lyranus is somewhat harsh: Licet matrimonialis actus sit licitus, tamen annexam habet quandam turpitudinem, etc. Though the act of the matrimony be lawful, yet it hath annexed unto it a kind of filthiness, which is excused by the good things in marriage. But the Apostle speaketh otherwise, That marriage is honourable, etc. and the bed undefiled, Hebr. 13.4. There is then in the undefiled marriage bed, no filthiness or uncleanness. But that other assertion of Lyranus is not much to be misliked: Habet annexam depressionem mentis, etc. It hath also annexed a certain depression and abasing of the mind, because of the vehemency of carnal delight: And therefore they were commanded these three days to be sequestered from their wives, that their minds might wholly be weaned from carnal delight, and be fixed upon God. QUEST. XXX. Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai. Vers. 16. ANd the third day, etc. there was thunder and lightnings, etc. 1. Moses in many words describeth the coming of the Lord, and his appearing in mount Sinai: Cupiebat enim virpius, quam amplissimis posset verbis, etc. For this godly man desired in the best manner he could, to set forth the magnificence of the coming of the Lord. Ferus. Sometime Moses goeth up, sometime he cometh down sometime he goeth up alone, and another time Aaron with him: and all this he doth, Vt pararet Domi●● dignum & acceptabilem populum, etc. To prepare a meet and acceptable people for the Lord Lippom. 2. Beside, this large description also delivereth Moses from all suspicion of deceit and counterfeiting: as though he had feigned, as other lawgivers among the Heathen, that he had conference with God: for first this preparation of the people against the third day, than the talking of the Lord with Moses, in the hearing of all the people, which were diverse hundred thousands, doth show the truth of this narration. Lippom. And these prodigious and extraordinary signs raised upon the sudden, to clear Moses: In seren● die subitò mons tenebris circumdatus, etc. On a sudden in a clear morning, the hill was beset round with darkness, and fire burst forth of the midst thereof. Gregor. Nyssen. As it is observed in the destruction of Sodom and Gomorrha, by the rising of the Sun, and shining upon the earth, when Lot entered into Zoar, Genes. 19.23. that it was a goodly Sunshine morning, when it reigned fire and brimstone upon those Cities. QUEST. XXXI. Why it pleased the Lord in this terrible and fearful manner, to appear, with thunder, and lightning. Vers. 16. THere was thunder and lightning, etc. 1. Four signs the Lord showeth of his coming: two were heard, the thunder, and the sound of the trumpet; and two were seen, the lightning, and the thick or dark cloud: and these appeared in the top of the hill, not all over: for if the cloud had covered all the hill, the people could not have discerned the smoke, which was round about upon the hill. Cajetan. 2. It pleased God in this terrible manner to show himself at the giving of the law, for these reasons: 1. Because the rude world doth only esteem of those things, which are done with great show, and magnificence, the Lord would in this glorious manner appear, Vt disceret populus cum magni ●stimare: That the people should learn highly to esteem of God. 2. Commovit omnia elementa, etc. He moved all the elements, that they might know, that he had power over all: 3. That the ignorant people might know a difference between the true God, and the false gods, whom the Heathen, and especially the Egyptians worshipped, that they could do no such things: 4. Vt populo carnali timorem incuteret, etc. To strike fear and terror into the carnal people: that they which would not be won by love, should be constrained with fear: 5. Vt ostenderet se vendicem legis, etc. To show himself a judge and revenger of those, which transgressed his law: and in what fearful manner he would come to judgement, to take account of men, how they had kept his law. Ferus. 3. Chrysostome toucheth another reason: Negligens erat humanum genus & sign; oportet igitur ut corrigeretur istis, & redderetur attentum: Mankind was negligent, and slothful, and therefore it was meet, that they should be roused up by this means, and made attentive. 4. Another reason, why the Lord did think good, thus to show himself in smoke and fire, was this: Quia talis apparitio in nube & igne non habet figuram: Because such an apparition in fire and a cloud, hath no representation: that by this means, the people should have no occasion to commit idolatry. Lyran. As the Lord himself saith, Take heed to yourselves, for ye saw no image in the day, that the Lord spoke unto you in Horeb, Deut. 4.15. Tostat. quaest. 11. 5. The moral application is this: The Lord appeared partly in the brightness of fire, partly in the darkness of a cloud: Quia humiles per claritatem sua ostensionis illuminat, Because he doth illuminate the humble by the brightness of his appearing: Et superbos per caliginem erroris obscurat. And he obscureth the proud by the darkness of error. Gloss. interlin. Some further make this mystical application: by the thunder and lightning we may understand God the Father, by the cloud the Son, who assumed our humane nature, which shadowed the glory of his Deity: by the sound of the trumpet, the holy Ghost, which worketh in the hearts of faithful people, by the trumpet of the Gospel. Simler. QUEST. XXXII. Whether this thunder and lightning were natural. THere was thunder and lightning. 1. These signs were not naturally caused, in respect both of the time and place: for now it was about the midst of Summer, in the beginning of June, the third month after the spring, when such meteors use not to be engendered: and for the place it was in an hot region in Arabia, where the extreme heat doth dry up such exhalations, whereof thunder and lightning do consist. And beside, the natural place of these meteors is above in the middle region of the air, where the air is very cold: and so the beating of the air, by an antiperistasis, a concurrence and resistance of contrary qualities procureth such thunderclaps, and flashings: but these signs were showed below upon the top of the hill, in the lower region of the air. Tostat. 2. Neither yet do I think with Tostatus, that it was neither verus ignis, nor vera fulgura, true fire, or true lightning, but that they so seemed to be: because then (saith he) the fire and lightning would have burned and consumed those that came near it. But this is no good reason: for it was no hard matter for the Creator, to abate the ordinary force of these elements: as the fire consumed not the bush, Exod. 3. neither yet had it any power upon the three children that were put into the fiery furnace, Dan. 3. Therefore it was more than an imaginary fire, or in show only: Nihil simplex natura per duplicitatem facit: The single and simple truth doth nothing doubly: Lyran 3. Wherefore I rather prefer the resolution of Thomas, that this was, Ignis corporalis, & ideo palpabilis & sensibilis, etc. A corporal fire, palpable and sensible. It was a true fire, yet not natural, Thom. in Epist. ad Hebraeos cap. 12. l●. 4. neither yet without natural means altogether, but the same supernaturally caused: for here was a thick and dark cloud, such as the thunder and lightning useth to break out of: but it was extraordinarily raised out of time and place by the power of God. QUEST. XXXIII. Why the Lord appeared in a thick and dark cloud. Vers. 16. ANd a thick cloud upon the mount, etc. 1. This appearing of a thick and dark cloud, was convenient for those times: Congruit nubes in fanctionem legalem, quae tenebrarum est non lucis: The cloud is agreeable to the function of the law, which is of darkness, rather than light. Borrh. For all things were folded up in the law in shadows, as in a cloud, but the revelation of the true light came by Jesus Christ. 2. This also showeth the infirmity and weakness of man; who cannot see the brightness of God's glory, who dwelleth in light, that none can attain unto, 1 Tim. 6. but we see it as thorough a cloud: as here the Lord appeareth in fire, yet in the midst of smoke, and shining thorough a thick cloud. Simler. To this purpose also Lyranus saith, that therefore God appeared in a dark cloud, Quia tales apparitiones fiunt communiter secundum eorum dispositiones, quibus fiunt: Because such apparitions commonly are made according to their disposition, to whom they are showed. Now we have here but a dark and obscure knowledge of divine things: and as the eye of the Owl is to the Sun light, so is the mind and understanding of man, in respect of divine things. Sic Lyran. 3. Unto this assertion of Lyranus two exceptions are taken, one by Paulus Burgens. the other by Tostatus: but both of them without any good ground. Lyranus deserded against Bu●gens. and Tostat. First Burgensis thus objecteth, that Lyranus in this note maketh no difference between the knowledge of Moses, and of the rest of the people: whereas he appeared unto Moses only in a cloud, Numb. 12.5. but unto the people in a thick cloud: because Moses clariorem habuit de divinis notitiam, quam populus: had a clearer knowledge of divine things, than the people: Burgens. addit. 3. Contra. 1. Howsoever the Lord appeared at other times to Moses, it is no● here the question: Now the Lord appeared alike to all, as well to Moses, as to the rest of the people, in a thick and dark cloud: which showeth, that although there is difference of gifts, and illumination among men: yet being compared to God, there is no difference: Moses himself here quaked and trembled, as the Apostle observeth, Heb. 12 21. as the rest of the people did. 2. And that other place is not fitly alleged, for the Lord came down in the pillar of the cloud at that time, and spoke not only to Moses, but to Aaron, and Miriam also. 4. Tostatus taketh exception, because Lyranus doth not distinguish between the apparitions of the old and new Testament: whereas the apparitions in the old were obscure: Apparitiones antem factae in novo sunt clariores, But the apparitions made in the new, are more clear: As the holy Ghost came down upon the Apostles, not in fire, with the darkness of a cloud, but in bright fire like unto cloven tongues. Tostat. quaest. 11. Contra. This is true, which is here alleged, that the apparitions of the new Testament are clearer, and more full of light, than the visions of the old; neither is it denied by Lyranus: yet it followeth not, but that in respect of the knowledge, which we shall have in the life to come, we see now but darkly, and as in a cloud: And to this purpose he allegeth that saying of the Apostle: Now we see thorough a glass darkly, but then shall we see face to face: now I know in part, but then shall I know, even as I am known, 1 Cor. 13.12. Lyranus annotation therefore being so evidently grounded upon the Apostles direct words, they had small reason thus to carp at him. QUEST. XXXIV. Of the blowing of the trumpet at the giving of the law, what it signifieth. ANd the sound of the trumpet exceeding loud. 1. There was not there any such material trumpet, as the Jews imagine, that it was an horn made of the Rams horns, which was sacrificed in stead of Izbak▪ Lyran. But such a sound was made by the ministry of Angels, as if it had been the blowing of a trumpet: Tostat. for, as S. Stephen showeth, they received the law by ordinance of Angels, Act. 7.53. The Angels attended upon the Lord, as Ministers, when the law was given. Simler. 2. This sounding of the trumpet was a sign of the presence of God, tanquam imperatore praesente, as if a great Emperor were coming, before whom they use to blow trumpets. Chrysost. 3. Sonitus ●●ba significat gravitatem praeceptorum, etc. Chrysost. in Epist. ad Hebraos' hom. 32. Thom. in Epist. ad Hebraeos cap. 12. l●. 4. The sound of the trumpet betokened the heaviness of the commandments, quibus indicebatur bellum homini contra seipsum: by the which war is proclaimed to man against himself: Thomas. 4. As the sounding of this trumpet made a terrible and fearful noise: Sic lex tumultum excitat in conscientia peccatorum. So the law raiseth a tumult in the conscience of sinners: Lippoman. Tales terrores in conscientia peccatoris lex Dei operatur: Such terrors the law of God stirreth in the conscience of the sinner. Osiand. 5. Hereby also was prefigured the office of the Levites, that sounded afterward with silver trumpets, which also was a figure of the silver sound, which the living trumpets of the Prophets and Apostles should give, in gathering together the faithful by the preaching of the Gospel; as Isaias was bidden to lift up his voice like a trumpet, Isai. 58.1. Simler. Herein also is set forth the form of Christ's coming to judgement, when the trump shall blow, and summon all both the living and dead to give account how they have kept this law, which was first given with the sound of a trumpet: of the blowing of this last doleful and dreadful trumpet speaketh the Apostle, 1 Cor. 15.52. 1 Thess. 4.16. 6. Oleaster thinketh, that the sounding of this trumpet was a sign of the departing of the Lord from the mount, and of the liberty of the people to come up: but it showed the contrary, that God was then come down upon the mount, and therefore Moses bringeth the people out of their tents to meet God, in the next verse. Hereof see more before quest. 26. QUEST. XXXV. Of the different manner of the delivering the law, and the Gospel. Vers. 16. ANd all the people, that was in the camp, was afraid. 1. By this terrible apparition, which wrought in the people such terror and fear, the nature of the law is expressed, which as it was delivered with fear and trembling, so it worketh terror in the conscience: for divine apparitions are made agreeable to the thing, for the which they are showed: so the Angels appeared to Abraham in humane shape, because they came to tell Abraham that he should have a son. When the Israelites were in the fiery furnace of affliction in Egypt, the Lord appeared in a flame of fire in a bush: When joshua was to war against the Canaanites, an Angel appeared with a naked sword: so because a law here is given, which should reveal sin, and the wrath of God against the transgressors thereof, it is delivered with fear and terror. Ferus. 2. Herein then appeareth a manifest difference between the Law and the Gospel: 1. In the Lawgiver: then the Lord appeared in fire and smoke, and terrible manner: but Christ came lowly and meek, to preach the Gospel. 2. In the place: the Law was delivered in Sinai, a place of servitude: the Gospel began to be preached in Jerusalem, which was a figure of the new Jerusalem, which is above, which is free, Galath. 4.26. 3. In the Law itself, which is a kill letter, threatening curses and damnation to all the disobedient: but spirit and life is given by the faith of the Gospel of Christ. 4. In the people, which received it: they were then rude and ignorant, as children under tutors and governor's; they could not see the brightness of Moses face, but under a veil: we now under the Gospel, are as the heir which is come to age: and now the veil is removed, and we see the glory of the Lord with open face. Simler. 5. Augustine therefore well saith: Brevis differentia legis & Evangelii, timor & amor: There is a short difference of the Law and Gospel, fear and love: for Christ did teach the Gospel in great tranquillity: Incepit sedens dulciter tradere documenta legis novae: He began, being set, to deliver sweetly the precepts of the new law. Tostat. saying, Blessed are the poor in spirit, etc. blessed are the meek. Ita lex vetus data est cum terroribus: So the old law was given with terrors. Lyranus. 6. Yet we are not so to conceive, as though the Gospel were altogether void of fear, or the Law of comfort: Hic timor Evangelio quoque fuit communis: This fear was also common to the Gospel: as the Apostle showeth: Whose voice then shook the earth, and now hath declared, saying, Yet once more will I shake, not the earth only, but also heaven, Heb. 12.26. Calvin. And again, If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great salvation? Heb. 2.2. Neither was the law altogether void of comfort: for in that the people are not frayed away by these fearful signs, but are brought by Moses to meet the Lord: it showeth, Foedus Dei tam amabile fuisse, quam metuendum: That the covenant of God was as amiable, as it was terrible and fearful. Calvin. But here is the difference: The law of itself, and properly wrought fear and terror, and the Gospel's peace: but accidentally also there was comfort in the law, as it was a Schoolmaster, to bring us to Christ, and terror in the Gospel, to them which contemned and refused it. 7. Some think that in this general and great fear of the whole camp, yet that Moses feared not, and was therein a type and figure of such as are perfect. Pelican. But the Apostle showeth the contrary, that even Moses also trembled and quaked, Heb. 12.21. But yet Moses was not afraid, as the people were: Timuit Moses, sed non timore servili, ut populus, etc. Moses feared, but not as the people with a servile fear, but with a filial, which was nothing else, but a religious reverence and observance. Ferus. QUEST. XXXVI. What it was that Moses spoke, and the Lord answered. Vers. 19 MOses spoke, and God answered. 1. Some think, that this which God answered, was the decalogue or ten commandments which follow in the next Chapter, Osiand. But there God is said first to speak, he answered not Moses, when he gave the law. 2. Some think that Moses spoke, and the Lord answered, Ille interrogando, & Dominus docendo: Moses in ask the Lord, and the Lord in teaching him. Gloss. interlin. But it is not like, that Moses in this great fear, and terrible sight, would first begin to speak unto God. 3. Ferus saith, Quid aliud loquitur pius cum Deo quam orando, confitendo laudando? What other thing doth the godly speak with God, than in praying, confessing, praising; and what else doth God answer, than in hearing their prayers? But it is like, that not Moses only, but Aaron and other of the faithful so spoke, as well as Moses, in praying and confessing unto God: therefore some special speech is here signified, that Moses uttered. 4. Some add further, that God gave authority here to Moses in plain words, that the people might understand. Genevens. But the charge and authority given to Moses, was after he was come up to the mount, vers. 24. but this was before. 5. Therefore, though it be not here expressed, what words Moses spoke, it is most like they were those words which the Apostle maketh mention of, Heb. 12.21. I fear and quake: and that the Lord answered Moses with comfortable words, animating and encouraging him. jun. As in like manner, The Lord spoke to Elias, in a soft and still voice, after he had sent before, a terrible wind, earthquake, and fire, 1 King. 19 6. This conference then between God and Moses, was before he was called up to the mount, contrary to the opinion of Cajetan, and Hugo de S. Victor. who think, that this clause is transposed, and that Moses was first called up, and then the Lord had this speech with Moses. But beside that, no transposing of the history is to be admitted in Scripture, but where necessary occasion enforceth it in the preventing of some inconvenience: it is not like that Moses would have uttered such words of fear, as is before showed out of the Apostle, after the Lord had called him to come up into the mountain. 7. Beside we refuse their conceit, that think this voice only to have been understood of Moses, and not of the people. Pelican. For if Moses were yet below with the people, and not gone up, it is most like, that all the people heard the Lords voice answering Moses, and therefore it is said he answered by voice, that is, in an audible voice & in plain words. Genevens. And because the Lord had told Moses before, vers. 9 that the people should hear, while the Lord talked with him. And herein the Lord would show, how gracious Moses was in his fight, with whom he talked, as one friend with another, Exod. 33.11. Ferus. QUEST. XXXVII. Whether God himself, or an Angel spoke to Moses in the mount. ANd God answered by voice. 1. Tostatus is of opinion, that God himself spoke not to Moses, but that this voice was framed by the ministry of the Angels. Gregory also before him, seemeth to have held the same: for he maketh but two ways, whereby God speaketh: Aut per seipsum Dominus loquitur, aut per Angelicam creaturam, God speaketh either by himself, or by his creatures the Angels: when he speaketh himself, Sine verbis cor docetur, The heart is taught without words or voice: As the spirit spoke inwardly to Philip, to go and join himself to the Eunuch's chariot, Act. 8.29. and so the Spirit said to Peter, three men seek thee. Act. 10.29. But when God speaketh by an Angel, sometime they do it by words, as when that voice came from heaven, joh. 12.28. I have both glorified it and will glorify it again: sometime by things done, and signs; such was the vision of Ezechiel, chap. 1. sometime by words, and signs together: as Adam in Paradise heard both the voice, and the noise of God walking in the garden: sometime the Angels spoke by representations, showed unto the inward sight: such was the vision of Jacob's ladder, Gen. 28. sometime by outward demonstration to the eyes, as when the Angels appeared in humane shape to Abraham, Gen. 18. sometime the Angels speak by the instrument of celestial substances, as when that voice came out of the cloud in the Baptism of Christ: This is my beloved Son. etc. sometime by terrene creatures, as when the Angel opened the mouth of Balaams' Ass to speak: sometime, Per Angelum humanis cordibus loquitur Deus, God speaketh by an Angel to the heart of man: as Zacharie saith, The Lord answered the Angel that talked in me, Zach. 1.13. To this purpose, Gregor. 28. lib. Moral. cap. 2. 2. Contra. To some things here handled by Gregory, exception will be taken: 1. Though sometime when a voice is heard from heaven, it is done by the ministry of Angels, as when the Angels have appeared, Gregory's opinion concerning the apparition and minystrie of Angels examined. as to Hagar, Gen. 16. to Abraham, Gen. 22. yet it followeth not, that always when a voice is so framed, that it is the work of an Angel: for have Angels power to make a sound and voice, without Organs and Instruments, and hath not the Lord, which made the Angels? and shall we tie the Lord so short, as that he shall not speak by voice and words unto mortal men, but the Angels must be called for, to help out the work? 2. That voice, which was uttered to Christ, joh. 12. was the voice of God, and not of an Angel: the people that stood by, some said it was a thunder, some that an Angel spoke, but they were deceived the one, as well as the other: for Christ prayeth to his Father, Father glorify thy name, and his Father answereth him. 3. And it is evident, that the voice which Adam heard in Pradise, was the voice of God himself, for so God saith unto him, Hast thou eaten of the fruit of the tree, whereof I commanded thee thou shouldest not eat? Gen. 3.11. but it was God himself that made man, and not an Angel, that gave him that commandment. 4. Neither was it the voice of an Angel, but of God himself, which came from heaven, saying, This is my beloved Son: for Christ is the Son not of Angels, but of God the Father. And S. Peter testifieth, that the voice came from the excellent glory, 2 Pet. 1.17. 5. And that place is mistaken in Zacharie: where though the Latin interpreter, whom Gregory followeth, read, qui locutus est in me, which spoke in me: yet it is better translated, which spoke to me: Vatab. jun. For although in the original the word be (by) in me: it signifieth as well to, as in, as the preposition (in) is taken in the Latin. And the circumstance of the place showeth it to be so: for the Angel of jehovah which spoke to Zacharie, was the man that stood among the myrrh trees, called the Angel of jehovah that stood among the myrrh trees, v 10.11. If he were among the myrrh trees, than was he not in Zacharie to speak within him: and if Angels could speak to the heart, it must needs follow that they know the heart: which is contrary to the Scriptures, for God only knoweth the hearts of all men, 1 King. 8.39. And whereas the Lord himself speaketh to the heart, herein the ministry of Angels should be superfluous. Further also, if the other reading be admitted, that the Angel spoke in the Prophet: it was no created Angel, but the great Angel of jehovah the Mediator of the covenant, Christ Jesus, who maketh intercession for his people: as here in this place, this Angel saith unto the Lord: O Lord of hosts, how long wilt thou be unmerciful to jerusalem? etc. vers. 12. and then it followeth in the next verse: The Lord answered the Angel that talked with me, with good and comfortable words. Beside, that it was the great Angel of jehovah the Mediator, the commander of other Angels, it appeareth vers. 12. The other Angels, which were sent abroad into the world, return their message unto him, They answered the Angel of jehovah, and said, etc. We have gone thorough the world, etc. This Angel of jehovah could talk within and to the heart of the Prophet, as in the days of his flesh, he could descry the very inward thoughts and reasoning in the mind, Mark. 2.8. 3. But that God himself, jehovah, Christ, the Mediator both of the old and new Testament, was the giver of the Law: and that it was he himself that talked with Moses, by these reasons it is made plain: 1. Because he is called jehovah, vers. 2. jehovah came down upon mount Sinai: which is proprium & essentiale nomen Dei, & nunquam ad creaturas transfertur, etc. which is the proper and essential name of God, and is never transferred to any creature. Calvin. in 3. ad Galat. Tostatus thinketh otherwise: that an Angel sometime in the old Testament, appearing in the person of God, is not only called God, but Dominus, Lord also, quaest. 6. in Exod. But herein he is deceived: the Angels indeed are called Elohim, God, which title is sometime given unto men and excellent persons here, as Judges are called Elohim, Gods, Exod. 22.28. And as Dominus, How Christ was the mediator of the old Testament. Lord, is the interpretation of Adonai, so also it is given unto Angels, and unto men: as Abraham's servant calleth him Adonai, his Lord or master, Gen. 24. But as jehovah is translated Dominus, the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as both the Latin and Septuagint interpret: so it is not compatible to any, but unto God. The Lord saith, it shall be his name for ever, Exod. 3.15. Neither can it be showed throughout the whole body of Scripture, that the name jehovah was ever given unto any, but unto God only. 2. Moses himself saith, that jehovah spoke unto you out of the midst of the fire, Deut. 4.11. It was the voice then of God himself, Deut. 4.12. Simler. 3. Another reason may be taken from the office of Christ, who was the Mediator both of the old and new Testament: as the Law is said to be ordained by Angels in the hand of a Mediator, Galath. 3.19. which though Beza contend to be understood of Moses, yet the exposition of Chrysostome and Calvine upon that place is to be preferred, which interpret it of Christ: both because of the words following: A Mediator is not of one, that is, but both of Jews and Gentiles: But Moses was not the Mediator of the Gentiles: as also, the title of Mediator between God and man in the new Testament is given only unto Christ, 1 Tim. 2.5. So Chrysostome: Mediatorem hic appellat Christum, declarans, quod ipse ante legem fuerit, & legem tulerit: He calleth Christ the Mediator, declaring, that he was before the law, and that he gave the law. And Origen thus expoundeth the same place: In fine seculorum homo factus est Iesus Christus, sed ante hunc manifestum ●n car●e adventum, mediator quidem erat hominum, sed nondum erat homo: In the end of the world jesus Christ became man: but before his manifestation in the flesh, he was the mediator of men, though yet he was not man. Wherefore that is a sound assertion of master Calvine: Nullam abusque mundi initio Dei fuisse communicationem cum hominibus etc. That there was not from the beginning of the world any intercourse between God & man, but by the intercession of the eternal wisdom of God, the Son of God: That as he is now the Mediator of intercession, & reconciliation; so he was always of instruction and doctrine. And so that saying of Ambrose may conclude this point: Quis tantus esset dux, qui prodesset omnibus nisi ille, qui supra omnes est? quis me supra mundum constituere●, nisi qui major est mundo? Who is so great a Captain, to profit and do good to all, but he which is above all? who should set me above the world, but he that is greater than the world? Lib. 4. in Luc. Seeing then the moral law was given to profit all people, and not the Jews only, and to remain as a rule of righteousness, as long as God hath his Church upon earth, Moses could not be that mediator of the law, which was but the Captain of that one people: but he which is the Prince and Captain of the whole Church of God forever. That place expounded, Heb. 2.2. how the word and the law, was spoken by Angels. 4. But that place will be objected, Heb. 2.2. If the word spoken by Angels was steadfast, etc. In which words the Apostle seemeth to affirm that the law was uttered and delivered by the Angels. This place is diversely expounded: 1. Some by Angels understand the Priests, Prophets and other Ministers of the old Testament: as Chrysostome toucheth this exposition, upon the like place, Galath. 3.19. that the law was ordained by Angels. But this interpretation cannot stand: for the Apostle showeth afterward, what Angels he speaketh of: He hath not put in subjection unto the Angels the world to come, vers. 5. 2. Some by Angel understand Christ, Simler. But the Apostle speaketh of Angels in the plural. And the Apostle compareth together the word spoken by Angels, and the word preached by the Lord himself: which comparison will not hold, if the Lord Christ should be understood to be the Angel, by whom the law was spoken. 3. Some think that the thunder and lightning and voice of the trumpet were caused by the ministry of Angels, but the voice which delivered the law was from God himself. Simler. But the Apostle saith more, that the word was spoken by the Angels. 4. Some apply this text to the whole ministration of the old Testament, and not to the law only: Quis dubitat per Angelos ministratam fuisse omnem veteris Testamenti dispensationem? Who doubteth but that all the dispensation of the old Testament was ministered by the Angels? Marlorat in 3. Galath. v. 19 and junius in his Parallels upon that place, Act. 7.53. saith to this effect, that the Angels were ministri postea sermonis ad populum, non authores legis: that the Angels were ministers of the word afterward to the people, but not authors of the law. But this place being compared with Act. 7.53. and Galath. 3.19. where it is said, that the law was ordained by Angels, it will draw also, the word here said to be spoken by the Angels, to be understood of the law. 5. junius hath another exposition: that the law was ordained, inter Angelos, among the Angels: Annot. Galath. 3.19. and in his Parallels he saith, the law was exhibited only by Christ, inter ordines Angelorum, among the orders of the Angels▪ but the phrase itself, spoken by the Angels, giveth more to be understood, than among the Angels. 6. Wherefore, I prefer Chrysostoms' exposition, upon that place, Galath. 3.19. Sentit ipsos Angelos subministrasse ferenda legi: He meaneth that the Angels did minister at the giving of the Law: It is one thing for the Angels as God's deputies, to deliver the Law, another as ministers and instruments. As sometime the Prince may send Commissioners to execute his Edicts, who do supply his person and authority: sometime he being present in Majesty, may by the mouth of another proclaim his Edict. So at other times the Angels did speak in the name and person of God, as the Angel did call to Abraham, Genes. 22. sometime they did attend as ministering spirits, upon the Majesty of God, as his Criers and Proclaimers. So the law was delivered in mount Sinai, by the authority of God himself appearing in Majesty, who indicted and framed the law; but it might be proclaimed by the Angels, concurring by their ministry, in the framing of that audible voice and sound, which was heard. QUEST. XXXVIII. Why Moses is commanded to charge the people again. Vers. 21. Go down, charge the people. 1. Though this charge was given before, yet the Lord commandeth it to be done again, Imminente jam hora ad majorem certitudinem, The very hour being now instant for more certainty. Lyran. For they would the rather take heed, Cum recentius, & in Dei prasentia mandarentur, Being charged afresh, and in the presence of God▪ Tostat. 2. Another reason of renewing this charge, was the stubborn nature of the people, who had need often to be admonished: and although Moses thought it not needful again to charge them, as it appeareth by his answer, and in a manner refusal, vers. 23. yet the Lord, Sciebat sibi cum prafractis esse negotium, Knew that he had to deal with such as were stubborn. Calvin. 3. And further, though they had been straight charged before, not to exceed their prefixed limits and bounds: yet, they would have adventured, Ipso absent, & mora tamdiu, & curi●s● appetitu victi, In Moses absence, partly not enduring longer delay, partly of a curious desire, to have gone beyond their marks. Galas. 4. As also the charge is iterated in respect of the special interdict of the Priests, who might have presumed, being not before specially and in particular named, the charge being given to the people in general. Simler. QUEST. XXXIX. What Priests are here understood. Vers. 21. ANd let the Priests also. 1. Because the order of Priests was not yet instituted, some think that is spoken by anticipation, and prevention, that afterward, when the Priests should be ordained and consecrated, they should be sanctified, when they came into the presence of God. Ex Lyran. But it seemeth by the sending down of Moses, that this charge was presently to be given by Moses, and by the other to be executed. And further it is said, Let the Priests, which come to the Lord, be sanctified: The Lord than speaketh of those Priests, which already had access unto God, not of those, which should be assigned afterward. Tostat. 2. Some think that by this word, cohanim, which signifieth, as well Princes as Priests, are understood the Tribunes, Officers, and Judges of the people, which were before appointed by the counsel and advice of jethro. Lippom. Genevens. But their office was to judge the people, and hear their controversies: the office of those Priests, was to have access unto the presence of God in offering of sacrifices. 3. Some think that the Priests were consecrated now, but that it is set down afterward. Oleaster. But this were without any necessity to disturb, and transpose the order of the story. 4. Therefore their opinion is most probable, who think that these Priests were the first borne, to whom the prerogative of the Priesthood belonged, till it was by God's appointment settled in the Tribe of Levi: But neither all the first borne in Israel, that were consectated unto God, were Priests, as jun. Borrh. For it is not probable in so great a multitude, Singulis domibus proprios fuisse Sacerdotes, That every house had his peculiar and proper Priest. Calvin. Neither were they only Primogeniti Principum duodecim tribuum, etc. The first borne of the Princes of the twelve Tribes, which offered sacrifice, chap. 24.5. As R. Solomon, Lyran. For so small a number of Priests sufficed not for the whole multitude. They were then as well Filii primogeniti aliorum magnorum virorum, The first borne sons of other great men, which were the Princes of the families, as the first borne of the Princes of the Tribes. Tostat. quaest. 12. 5. And by drawing near unto God, is not here meant, that special kind of access, to inquire of God, which Moses did only then, and the high Priest afterward, by his Urim, and Thummim, but the coming unto God to minister, as the Chalde interpreteth. Tostat. Lippom. QUEST. XL. Why Moses replieth, as unwilling to go down. Vers. 23. ANd Moses said unto the Lord. 1. Some think that Moses thus replied, Quod non videbatur necessarium, ut ista contestatio fierat: As though it seemed not necessary, that this contestation should be made. Tostat. But it is not to be thought, that Moses would so contradict the Lord, having been of late in so great fear, that the Lord spoke unto him to comfort him. 2. Some say, that Moses thus spoke not, as though he took this charge to be superfluous, but to show his faithfulness, that he had carefully before intimated to the people the will and pleasure of God therein. Simler. But the Lord was not ignorant, what Moses had done, that he needed to make repetition of his service. 3. Some think that Moses, Andiendo populo mandatum refricat: That Moses thus answereth, that he might in hearing of the people, rub their memory, lest they might forget any thing of the charge. Pelican. But Moses was not yet gone down to the people, and therefore not within their hearing. 4. Rupertus saith, Moses securum Deum reddere voluit divina inharens visioni: That Moses being desirous to continue there still, to see that heavenly vision, would have put the Lord out of doubt for that matter: But this had been to make himself wiser than God, to give him security in that, which the Lord himself made question of. 5. But it is most unlike, that Moses should find fault with this charge, as somewhat hard, and that in effect he should say thus, Si non licet eis ascendere, & audire te, quis ergo audiet: If it be not lawful for them to ascend, and hear thee, who then shall hear thee? Hugo de S. Victor. 6. Moses therefore replieth, not as discontented with this charge, but, seeing that the Lords commandment was so general, and so strict, that no not the the Priests were exempted, he is therefore desirous to be satisfied, whom it was the Lord's pleasure to admit to come up into the mount, and so the Lord presently giveth Moses satisfaction herein, giving ●nto him and Aaron only liberty to come up. jun. QUEST. XLI. Why the Lord not withstanding Moses answer, still chargeth him to go down. Vers. 24. ANd the Lord said unto him, go get thee down. 1. Tostatus thinketh, that this reply of the Lord, is a correction of Moses answer; Videbat enim Deus, quod Moses non videbat: For God saw that, which Moses did not see: that is, that it was needful for him to go down, and charge the people again: but the mentioning of Aaron afterward, whom Moses spoke not of before, sheweth that the Lords speech was not a correction, but rather a satisfaction given unto Moses. 2. Cajetan saith, Imperfecta responsio Aaron, & ●utila meruit non admitti: The imperfect and lame answer of Moses, deserved not to be admitted: for Moses in his answer, neither maketh mention of the Priests, nor of the punishment, both which the Lord had spoken of: But Moses was not refused here of God, he received satisfaction of his doubts. 3. Therefore it appeareth by the Lords answer unto Moses, giving him and Aaron only liberty to come up, that the Lords intendment was to satisfy Moses in that behalf, who seemed to make question upon the Lords straight charge, whether any should be admitted to come up at all: and therefore the Lord telleth him, that though the people and Priests were inhibited, yet it should be lawful for him and Aaron to come up. jun. 4. So here two other reasons may be gathered, why Moses is sent down from the hill: the one that Moses should go down, Vt sit unus de populo andiendo legem, To be as one of the people, to hear the law among the rest; and that he should bring up Aaron with him. Cajetan. QUEST. XLII. Why Aaron is bid to come up with Moses, wherefore he went up, and when. Vers. 24. COme up, thou and Aaron with thee, etc. 1. This was not that coming up, when Moses went to receive the Laws of God: for then not only Aaron, but Nadab and Abihu, and 70. of the Elders went up also, chap. 24. 2. Neither did Moses and Aaron go up together, when the ten commandments were delivered by voice: for then Moses was below, and not far off from the people; for than they could not have spoken to Moses, as they did immediately after the delivering of the Law, chap. 29.19. 3. Nor yet did Aaron go up with Moses into the top of the mountain, into the midst of the darkness: for thither Moses only went up, leaving Aaron and Hur behind, to hear the people's controversies, chap. 24.14. 4. Therefore Moses and Aaron went up to some place of the mountain, not to the top, but as it might be to the middle, not far from the people: from which place Moses might hear the people calling unto him. Tostat. 5. The Lord thought it fit to join Aaron with Moses, because he was appointed to the Priesthood, that he might be better prepared by those heavenly visions and revelations unto it. Simler. 4. Places of Doctrine. 1. Doct. One faith, one Church of the believing jews and Gentiles. Vers. 6. YOu shall be unto me a Kingdom of Priests. S. Peter applieth this Scripture, which is here uttered by the Lord to the people of Israel, to the faithful and believing Gentiles: Ye as lively stones be made a spiritual house, and holy Priesthood to offer up spiritual sacrifices unto God, acceptable to God by jesus Christ, 1 Pet. 2.5. Whereby we see, that there is una judaeorum & Gentium credentium fides, unus Deus, una Ecclesia: One faith of the believing jews and Gentiles, one God, one Church. Ferus. 2. Doct. The occasions and beginnings of sin to be prevented. Vers. 12. Go not up to the mount, nor touch the border of it. God forbiddeth them so much as to touch the very border and bottom of the mount, that they should have no occasion to go up. So Eve was forbidden to touch the tree, that she should not be enticed to eat the fruit thereof, Gen. 3.3. And the Israelites were charged to have no leaven in their houses, that they might the better abstain from the eating thereof. So our Saviour forbiddeth the wrath of the heart, and the lust of the eye, lest being tempted by such occasions, men should fall into greater sins: It is good therefore to cut off the occasion of sin, and to set an hedge before, and to make marks and bounds in every action, which we should not exceed. Oleaster. 3. Doct. The giving of the law a figure of the coming of the holy Ghost. Vers. 16. THe third day there was thunder and lightnings. The giving of the law in mount Sinai, was a lively figure of the coming down of the holy Ghost upon the Apostles. 1. As there the law was given the 50. day after the Passeover: so, Quinquagesimo die post passionem Domini, datus est spiritus sanctus, The fiftieth day after the passion of our Lord, who is the true Passeover, the holy Ghost was given. 2. There the law is said to be written with the finger of God, and the Lord saith of the holy Ghost, By the finger of God I cast out devils. 3. They which were with the Apostles, 120. Mosaica atatis numero constituti: were 120. according to the number of Moses years. Isidor. 4. Hic altitud● coenaculi, ibi cacumen montis, etc. There the upper room, and here the top, or upper part of the hill, do show the height and depth of the precepts delivered. 5. Here was thunder, there was the noise of a mighty wind: here fire appeared, and there fiery cloven tongues: here the mountain trembled, and there the place where they were gathered together, was moved: here was heard the sound of a trumpet, and there they spoke with diverse tongues. Beda hom. vigil. Pentecost. 6. Yet this difference there was in these two apparitions: Here together with the fire, was seen a thick and dark cloud, but there bright shining flames of fire, like cloven tongues, showing the clear light of the Gospel, in respect of the cloudy darkness of the Law. Simler. Here only Moses was suffered to go up the hill, there all which were present received the holy Ghost: here the people tremble and are afraid, but there they were emboldened by the Spirit, to preach the wonderful works of God. 4. Doct. By the preaching of the Word, we are joined unto God by faith. Vers. 17. MOses brought the people out of their tents. So Ministrorum officium est, It is the duty of Ministers by the preaching of the Gospel, to draw men out of the tents of sin, & to join them unto God by faith. Lippom. As the Apostle saith, Faith is by hearing, and hearing by the Word, Rom. 10.17. 5. Doct. Distinction of offices in the Church. Vers. 24. COme up thou, and Aaron with thee. The people stand below in the camp, but Moses and Aaron ascend up into the mount. This showeth the distinction of offices, and callings in the Church, between the Ministers and the people, that none should take upon them the office of teaching, and delivering the high things of God, but they which are thereunto called: as the Apostle would have every one to abide in the same vocation wherein he was called, 1 Cor. 7.20. Marbach. 5. Places of Controversy. 1. Cont. Angels carry not up our prayers unto God, as Mediators. Vers. 8. ANd Moses reported the words of the people unto the Lord. Tostatus hereupon inferreth thus, that as Moses carried up the people's answer unto God, Sie Angeli coram Deo proponunt orationes nostras, So the Angels propound before God, our prayers: quaest. 3. in fine. Contra. 1. This followeth not, for Moses was a messenger between God and his people, he was commanded to propound unto them, what the Lord had said: so when it can be showed in Scripture, that the Angels have the like charge from God to report our prayers, the argument will follow, else not. 2. If the Angels should return our prayers and sayings unto God, as they do the rest of our doings: they do not as mediators interpose themselves, but only as reporters return, as they find in the world: and it is to this end, as Augustine saith, Vt super his Domini voluntatem consulant, That they may know God's pleasure further therein: in Psal. 67. No doubt they do observe, who are faithful, and devout in prayer, and who are otherwise: The devil observed job, as the Lord saith, Hast thou not considered my servant job, how none is like him in the earth, job. 1.8. But he did it with envy; the good Angels were witnesses of his piety with joy. So the Angels which were sent thorough the world, return this answer: That all the world sitteth still, and is at rest, Zachar. 1.11. There was no devotion or exercise of godliness, but all given to security and carelessness. In this manner Angels may report as men's doings, so their sayings unto God: but this maketh nothing at all for the invocation of Angels, which is by the Romanists hereby intended. 2. Cont. That man hath no free will unto good. Vers. 5. I● ye will hear my voice indeed, and keep my covenant, etc. From hence Lippoman would gather, that man hath free will: ad quid enim ita loqueretur, etc. For to what end should he so speak, if it were not in the people's power to hear, and keep the covenant? Contra. 1. If this were in man's power to keep God's covenant, which is to observe his law, and obey the commandments; to what end then came our blessed Saviour to perform the law for us, which we in respect of the weakness of our flesh could not do? 2. Therefore these precepts are propounded in Scripture to these two ends, that thereby man's drowsy nature should be stirred up to labour unto perfection: and that finding himself to come far short of the commandment, he might see his own weakness, and flee for succour unto Christ. And therefore S. Paul saith, that the law is a Shoolmaster to bring us unto Christ, Gal. 3.24. 3. Cont. No absolute faith or credit to be given unto teachers, but as they agree with Scriptures. Vers. 9 Lo I come unto thee in a thick cloud, that the people may hear while I talk with thee. It was Moses credit with the people, that they heard the Lord speaking with him. And Moses desired no further to be believed, than he had his warrant from God: Non alio jure fidem in Ecclesia obtinuit, quam quia Dei mandata pertulit: He by no other right obtained credit in the Church, but because he brought the commandments of God. Calvin. It is therefore great presumption for those which take upon them now to be the Pastors and Doctors of the Church, to arrogate and assume more unto themselves than Moses did. As the Romanists do hold, that we ought to receive all the decrees and constitutions of the Church, without any further discussing: We ought to take our faith, and all necessary things of our salvation, at the hands of our superiors: Rhemist. Act. 10. sect. 8. We must believe the Church, and trust it in all things, 1 Tim. 3. sect. 9 Whereas the Apostles themselves required not their doctrine otherwise to be received, then as it was consonant to the Scriptures: for the Bereans are commended, for conferring those things which they taught with the Scriptures, Act. 17.11. 4. Cont. Perpetual abstinence from marriage, not required of Ministers. Vers. 15. COme not at your wives. Bellarmine out of this text would enforce the single life of the Clergy, because the people, being to appear before the Lord, are commanded to abstain from their wives, Lib. 1. de Clericis cap. 19 Contra. 1. It followeth not, the people were commanded abstinence for three days: Ergo, Ministers all their life should abstain: or, they had wives and came not at them for three days: therefore Ministers must have no wives. 2. The practice of those times was otherwise, for the Priests and Levites were married: if this example pressed not them, it doth not enforce perpetual single life now. 3. Neither doth the argument follow: because then there was in the use of marriage in the natural issue a legal pollution, which made them unclean until the even, Levit. 15.18. and therefore such abstinence and forbearance was required: but such uncleanness now is taken away: as in like manner, he that touched a dead corpse than was unclean, and yet therein he sinned not: there was then a kind of legal uncleanness, which was not sin. Simler. 4. But so much as is moral in this precept bindeth now: that to make our prayers more fervent, as by fasting, so by this kind of abstinence for a time, is fit, & agreeable to the Apostles doctrine, 1 Cor. 7.5. But as it followeth not, it is good to fast sometime, to be more earnest in prayer: therefore we should always fast: so from abstinence from the marriage bed, to conclude perpetual forbearance, is absurd. Ferus, one of their own writers, is more equal, who writeth thus: Non est malum matrimonium, sed tamen accessuri ad Deum etiam à licitis temperare debent: Matrimony is not evil, yet they which come unto God, aught to abstain even from things lawful. Which kind of abstinence is by the Apostle required not only of Ministers, but of all in general in the foresaid place, 1 Cor. 7.5. 5. Cont. Against the distinction of counsels and precepts. RVpertus further hath this note upon this text: Ad sanctificationem non satis est fecisse praceptum, nisi adjicias & facere consilium: To sanctification it is not enough to fulfil the precept, unless you add to perform the counsels also: And in that place he showeth what a precept is, to abstain from things unlawful, and what a counsel is, abstinere à licitis, to abstain from things lawful, Lib. 3. in Exod. cap. 26. Contra. 1. Though the use of the wife were in itself lawful: yet upon this prohibition it was unlawful: therefore it was no counsel now, but a precept. 2. That distinction of precepts and counsels is not sound, nor consonant with the Scriptures: as they call those precepts, which are commanded of God, and which to leave undone is sin: The counsels are not enjoined, and to leave them undone is no sin: but in keeping of them there is greater reward. For whatsoever we do, or can do, it is but our duty to do, Luk. 17.10. and if we come short in doing those things which are commanded, it is not possible for any to do more than is required. And seeing our Saviour biddeth us to be perfect, as his heavenly father is perfect, and we are commanded to love the Lord with all our heart, and all our soul: then the counsels, which they call of perfection, if they proceed from the love of God, are commanded also. 6. Moral observations. 1. Observ. We must be as ready to perform, as promise obedience. Vers. 8. ALl that the Lord hath commanded, will we do. The people are ready to promise obedience, and that without any limitation, to all that God commanded: but they soon forgot their promise, and they were afterward as slow to perform, as here they are ready to vow obedience: whereby we learn, Nullius momenti esse subitum affectum, nisi accedat perseverandi constantia: That a sudden affection is of no moment, unless constancy in persevering be added. Calvin: to the same purpose Oleaster. As in the parable, the son that said to his father when he was bid to work in his vineyard, and made answer he would not, yet after repent, and went, is commended before him that gave fair words, and said he would, but went not, Matth. 21.29. 2. Observ. Due preparation must go before the hearing of the word. Vers. 10. LEt them wash their clothes. Hereupon origen thus noteth: Nemo potest audire verbum, nisi sanctificatus, id est, sanctus corpore & ment: None can hear the word of God, unless they be sanctified, that is, holy in mind and body. If any come with unwashen garments, that is, unprepared, it will be said unto him, as in the parable, to him that had not his wedding garment: Friend, how camest thou in hither? The word of God is not to be handled with unclean hands, neither will enter into unclean hearts. B. Babingt. 3. Observ. Our sanctification is not perfected all at once. Vers. 10. Sanctify them to day and to morrow. Non enim una die perficitur sanctificatio, etc. For our sanctification cannot be perfited in one day. We must labour and study for it all the days of our life. Ferus. As the Apostle compareth Christians to men set in a race: So run, that ye may obtain, 2 Cor. 9.24. It is in vain for a man to set forward in the beginning of his race, if he hold not out to the end: so our regeneration is not perfited all at once in the beginning: we must go on still, until the Lord have perfited his work in us. 4. Observ. Against curiosity in divine things. Vers. 12. THou shalt set marks unto the people. Docet hic locus, ne in rebus divinis simus curiosi: This place showeth, that we ought not to be curious in the searching out of divine things. Ferus: and to show what an odious thing curiosity is in matters forbidden, and that we should be content with that which it pleaseth God to vouchsafe to reveal unto us: B. Babington. As the holy Apostle saith, that no man presume to understand above that, which is meet to understand: but that he understand according to sobriety, as God hath deal● to every one the measure of faith, Rom. 12.3. 5. Observ. The word of God had need often to be inculcate. Vers. 21. Go down, charge the people. Such is our dulness, that we had need to have the word of God often inculcate and beaten upon us: Men are marvellous apt to transgress, and therefore again and again they must be admonished by Moses. B. Babingt. Therefore the Apostle saith: It grieveth me not to write the same things unto you, and for you it is a sure thing, Philip. 3.1. As here Moses is commanded to iterate and renew the same charge, that the people break not their bounds. CHAP. XX. 1. The method and Argument. THis Chapter setteth forth the promulgation of the moral law, with certain effects that followed. 1. In the promulgation, first there is the preface, showing who was the author and proclaimer of the law: God the Lord: what he spoke: all these words, vers. 1. and what the Lord had done for his people, wherefore they should be willing to hear and receive his law: he had brought them out of Egypt, vers. 2. Secondly, the Commandments follow, which concern the worship of God in the first table containing four Commandments: and our duty toward our neighbours in the six last, to vers. 18. which make the second table. The first table prescribeth both the internal worship of God, who is to be worshipped, in the first commandment, vers. 3. and in what manner, spiritually in the heart & mind, not by any Idolatry or Imagery: where the matter of such images and Idols is rehearsed, vers. 4. the abuse forbidden, vers. 5. the reason added, partly from a punishment threatened, vers. 5. partly from mercy promised, vers. 6. The external worship of God is prescribed, in the reverend profession of his name, which is not to be taken in vain: where there is to be considered first the prohibition, than the penalty, in the third commandment, vers. 7. And in the keeping of the Sabbath, in the fourth commandment: which consisteth of the constitution thereof by an Antithesis or opposite comparison of the six days of labour, vers. 8, 9 then of the prescription, both in what manner, and by what persons the Sabbath must be kept, vers. 10. and the confirmation taken from the example of God himself, vers. 12. The second table, commandeth the mutual duties to be performed among men, and forbiddeth whatsoever is contrary thereunto: which are either the sprigs and branches of vices committed, or the very root of corruption itself. The sprigs are such as concern some certain callings and persons, as in the fifth commandment, which prescribeth the duty toward our superiors, with a promise of long life annexed, vers. 12. or belong indifferently to all men in general: and touch either their body and life in the sixth commandment, vers. 13. their marriage and wife in the seventh, vers. 14. their goods in the eighth, vers. 15. their name and fame in the ninth, vers. 16. Then followeth the root of all, which is evil concupiscence, in the tenth, vers. 17. which consisteth of a particular enumeration, what things of our neighbours are not to be coveted. In the second part: the effects that followed are either matters of fact, or matters of precept: of the first are, 1. The fear of the people in standing a far off, vers. 18. 2. Their request to Moses, that he would speak unto them, vers. 19 3. Moses comforting of the people, vers. 20. 4. His drawing near unto God, vers. 21. The precepts are three: 1. to make no Image, with the reason thereof, they saw none while God talked with them, vers. 22, 23. 2. What Altar they shall make, either of earth, vers. 24. or unhewen stone, v. 25. 3. They shall make no steps unto the Altar, and why, vers. 26. 2. The diverse readings. Vers. 5. Thou shalt not bow down unto them. I.G.B.A.P. better than, thou shalt not worship them. I.G.B. S.L.U. shachah signifieth to how unto: and the construction with the preposition כ lahem, showeth a Dative case, to them. I.A.P.L. Strong, jealous. I.A.P.U.L. better, than a jealous God. S.B.G. for the word El here signifieth strong for otherwise it should be set thus, kanah El, jealous God, not, El kanah, God jealous. B.G.L. Vers. 7. Will not hold him guiltless, or innocent. B.G.L.P. will not leave him unpunished. V.I. the sense rather than the words: will not hold him clean, or mundify him. S. A. nakah signifieth both to cleanse, and hold innocent: but the latter rather here. I.U.A. Vers. 10. In it thou shalt not do any work. L.B.G.S. in it, is not in the original: as I.U.A.P. leave it out. Vers. 17. Thou shalt not utter a false testimony, etc. I. thou shalt not speak. L. answer V.A. testify a false testimony. S.A. bear false witness. B.G. ghanah signifieth all these, to speak, to answer, to testify: the first rather here. 3. The explanation of difficult questions. QUEST. I. Whether this be a Commandment, I am the Lord. Vers. 2. I Am the Lord thy God. 1. It is the opinion of the Hebrews that this should be the first Commandment: & they give this reason, because it was necessary that the people should first firmly and steadfastly believe, that the Lord, which spoke unto them, was that God which brought them out of the land of Egypt, before they could be persuaded to yield obedience to his law: as they further show it by this similitude: Like as a King that should offer laws and ordinances unto a Province and Country to be kept and observed, must first be received and acknowledged for King, before his laws would find admittance: So the people were first to believe that he was the God that delivered them, before they could resolve to receive his law. 2. But to this it may be answered: 1. That the people were already persuaded, and firmly believed, that the Lord was their God, which had delivered them from their enemies, and they had promised already to yield obedience to all God's commandments, chap. 19.7. and therefore it was not needful to give them any special commandment to believe the Lord to be their God. Sic Paul. Burgens. addition. 1. 2. But, although this answer giveth satisfaction in respect of the present condition of the Israelites, to whom the Lord had approved himself already, by many wonderful works to be their God: and therefore they needed not any special commandment in that behalf: yet seeing the moral law was not given to that age present, or to that nation only, but to all people in the world, which have not any such preparation or foundation of this first belief and persuasion of the true God, by such wonderful signs and miracles: therefore further it must be added, that even this precept, to believe is the true God, & to repose our whole trust in him, is contained even in the first commandment following▪ Thou shalt have no other Gods: for here we are commanded to acknowledge the Lord to be the only true God, and so consequently to give him that honour and worship, which belongeth unto him. And so saith Cyprian: Quòd Deus solus colendus sit, etc. That God only is to be worshipped, is showed in Deuteronomie Thou shalt worship the Lord thy God: and likewise in Exodus, Thou shalt have no strange gods before me. De exhortat. Martyrii, cap. 2. 3. But that this is no commandment, it appeareth by this: because here is nothing forbidden or commanded, as in the rest: all the rest of the commandments are expressed by way of commanding: but this by way of affirming, I am the Lord. Tostat. And beside if this were a commandment, there should be more than ten in all: therefore it is no precept, but, quoddam inductivum ad catera: a certain inducement to the commandments following. Tostat. Oportuit ante omnia jus legislatoris sanciri, etc. First of all it was meet that the right and authority of the lawgiver should be established, lest that which he commanded should be despised. Calvin. So origen: Hic sermo nondum mandati est, sed quis est, qui mandat ostendit: This speech is no commandment, but showeth who is the Commander. QUEST. II. Of the distinction and difference of the laws of Moses in general. BUt before we proceed in particular, to entreat of the moral law: first we must consider of the laws of Moses in general, and of the difference of them. 1. The laws which Moses delivered unto Israel, were of three sorts, Moral, Judicial, Ceremonial. The first do prescribe a perfect rule of righteousness, discerning things that are right and just from the contrary, both toward God and man, both in external and internal duties: requiring obedience under the pain of everlasting death. The ceremonial concerned such rites and services, as belonged to the external worship of God; prescribed unto that people, both to distinguish them from other nations in the world, and to be signs and symbols unto them, of the spiritual graces of the new Testament, to be fulfilled by the Messias. The Judicial laws belonged to their civil state: which were such ordinances, as contained rules of equity, for the judging and deciding of civil controversies and questions, and decreed punishments for the transgressions against both the moral and ceremonial laws: So that these Judicials were the very bond of the other laws; and kept the people in order and obedience. Vrsinus Catech. 2. These laws do thus differ: 1. The Moral are general, grounded upon the law of nature, so are not the other: 2. They are perpetual to endure for ever, so do not the other: 3. The Morals require both external and internal obedience: the other only external. The Moral were the principal, and other laws were to give place unto them: and they were the end, unto the which the other tended. Vrsin. 3. Yet these three, the Moral, Judicial, and Ceremonial, are not severally, but jointly handled by Moses: so that among the Morals there are found some Ceremonials: and among the Judicials, both Moral and Ceremonial laws. Lyran. And the Moral law contained in the ten Commandments, was delivered by the Lords own voice to the people, the rest they received by Moses from God. Tostat. quest. 1. QUEST. III. Of the validity of the laws, Moral, Ceremonial, judicial, which are abrogated, which are not. COncerning the validity of these laws: 1. The Ceremonials are utterly abolished, so that there is now no place for them under the Gospel: neither can they be revived without derogation to the Gospel of Christ: as the Apostle saith; If ye be circumcised, Christ shall profit you nothing, Galath. 5.2. for when the body is come, the shadows must be abolished: but the ceremonies were shadows, the body is Christ, Coloss. 2.17. Their Temple signified the Church of God, their holy place, heaven, their sacrifices the passion of Christ: their expiations, the remission of sins: these things then being fully exhibited, and fulfilled in Christ, have now no more place in the Church. Ferus. Again, the ceremonies served only for that carnal people, which were as children, kept in bondage under the elements and rudiments of the world, Galath. 4.3. But now we are no longer under tutors and governor's, the time appointed of the Father being expired, but are set free and redeemed by Christ. Ferus. Another reason of the abolishing of them, is in respect of that people, to whom they were prescribed, as a mark and cognizance to discern them from all other nations: but now this distinction being taken away and the wall of partition being broken down, both Jew and Gentile being made all one in Christ, that also is abolished, which discerned them from other people: for the causes being changed, for the which the law was made, there must needs follow also an alteration of the law itself. Vrsin. 2. The Judicials are neither abolished, nor yet with such necessity enjoined: the equity of them bindeth, but not the like strict severity: as is showed before at large, in the general questions prefixed before the first chapter, whither I refer the Reader. 3. The Moral law remaineth full in force still, and is not abrogated, Quoad obedientiam, in respect of obedience, which thereunto is still required now under the Gospel, Sed quoad maledictionem, but in respect of the curse and malediction, which Christ hath taken away: So that it is most true, which our blessed Saviour saith, he came not to dissolve the law, but to fulfil it, Matth. 5. He hath fulfilled it, 1. In his own person in keeping it: 2. In paying the punishment for us, which was due by the law to the transgressors thereof: 3. In enabling us by his grace to walk in obedience to the law. Vrsin. QUEST. IV. Of the difference between the Moral and Evangelicall law. BUt though the Moral law be now in force, and bind us to obedience, as well as it did the Jews, yet there is great difference between the law and the Gospel: 1. In the knowledge and manifestation thereof: for to the Moral law, we have some direction by the light of nature: but the knowledge of faith in Christ by the Gospel is revealed by grace. 2. The law teacheth what we should be: by faith and grace in Christ, we are made that which the law prescribeth and the Gospel effecteth in us. 3. The conditions are unlike: the law tieth the promise of eternal life, to the condition of fulfilling the law in ourselves: the Gospel to the condition of faith, apprehending the righteousness of Christ. 4. The effects are diverse: the law worketh terror, the Gospel's peace and comfort. Vrsin. The law revealeth sin, the Gospel giveth remission of sins. Ferus. So that the one is lex timoris, the law of fear, the other is lex amoris, the law of love: which also hath a threefold difference yet further. 1. Lex timoris facit observantes servos: the law of fear maketh the observers thereof servile, but the law of love maketh them free. 2. The law of fear is not willingly kept, but by constraint; the law of love voluntariò observatur, is willingly observed and kept. 3. The one is hard and heavy, the other easy and light. Tom. opuscul. 8. QUEST. V. Of the manifold use of the law in the fourfold state of man. TOuching the use of the Moral law, it is to be considered, according to these four states of man, as he was in his creation, and state of innocency, in his corrupt and decayed nature, as he is restored by grace, and as he shall be in the state of glorification. 1. Man in his innocency received two benefits by the knowledge of the law, which was grafted in him by creation: that thereby he was made conformable to the image of God, and so directed, that he should not have swarved from the will of the Creator: and beside, he thereby had assurance, so long as he walked in obedience, of certain eternity, never to have tasted of death, corruption, or mutability in his state, for he that keepeth the law shall live thereby. Vrsin. 2. In man's corrupt state, the law serveth both to restrain the evil: and therefore the Apostle saith, that the law is not given to a righteous man, but to the lawless, and disobedient, 1. Tim. 1.9. as also to discover unto them their sins, for by the law cometh the knowledge of sin, and therefore the Apostle saith, Without the law sin is dead, Rom. 7.9. that is, it is not known to be sin. Ferus. 3. In man regenerate, the law is a rule of righteousness, and a lantern to their feet, as David saith. 2. It teacheth the true knowledge of God. 3. It assureth a man that walketh therein of his election, 2. Pet. 1.10. If ye do these things, ye shall never fall. 4. It showeth what benefit we have received by Christ, the renewing of that image, wherein man was first created, Coloss. 3.10. 5. In the state of glorification, the law shall have that use, which it had before man's fall, to show the conformity in those glorified creatures, in their holy obedience, with the blessed will of their glorious Creator. Vrsin. QUEST. VI Why it pleased God now and not before, to give his written law to the world. IT followeth now to be considered, why it pleased God to give now his law unto his people, seeing from the beginning of the world there was no written law, but as it was by the law of nature imprinted in their hearts. 1. God did not therefore now first give unto his people the Moral law written, as though he were either mutable, in changing his first determination, or that in process of time, he had found out a more profitable way, than he knew before, as some wickedly have objected: Sed quia superflu●●● fuit hoc fieri, stante adhuc lege natura: But because this was superfluous and needless to be done, the law of nature yet standing firm. By the light of nature before the flood, they discerned good from evil, just from unjust, and therefore the old world, that sinned against this law of nature, was justly punished: of this law printed in the heart, the Apostle speaketh, They show the effect of the law written in their hearts, their conscience also bearing them witness, and their thoughts accusing one another, or excusing, Rom. 2.15. Now then, when this law of nature began more and more to be obscured, and iniquity to abound, the Lord thought it needful to give unto the people a written law. Lippom. Ex collation. Patrum. 2. Another cause of giving the law was, Ne sibi homines aliquid defuisse quererentur, scriptum est in tabulis, îquod in cordibus non legebant: Lest that men should complain that somewhat was wanting, that was written in tables, which was not written in the hearts, August. in Psal. 57 Therefore to take away all excuse, and pretext of ignorance, the Lord gave his written law. 3. Another end of giving the law, was to prepare and make a way for the Gospel: Vt te ad faciendum legem de tuo vires non habere monstraret, etc. To show that thou hast not strength of thyself to do the law, and so being poor and beggarly, shouldest flee unto grace: Augustine likewise in Psal. 118. 4. Further, the law was given as a supply of the weakness, and ignorance of man: that whereas there was no certain rule before, to know what was good, what was evil, but men according to their blind fancies and carnal imaginations, placed happiness, some in one thing, some in another: the law was to correct their erroneous opinions, and to teach one constant and sure rule of truth and virtue. And further, such was their error, that though in civil and politic matters, the wise among the Heathen, by the light of nature, and experience attained to some perfection, yet they were utterly ignorant of the true knowledge and worship of God, which is set forth in the law. Tostat. quest. 1. 5. Further, because the law of nature was more and more obscured, the Lord would have his law written in tables of stone, that it might ever be kept and remembered, and be no more drowned in oblivion. Ferus. And though those tables of stone, wherein the law was written, are not now to be found, yet the copy of the same law is extant in the Scriptures, there to be seen and read, which shall continue to the end of the world. 6. Lastly, The Lord in giving this law to this people, therein showeth his love to his people, committing unto them the greatest treasure in the world: as Moses saith, What nation is so great, that hath ordinances and laws so righteous, as all this Law which I set before you this day? Deut. 4.8. QUEST. VII. How the Lord spoke all these words, and why. Vers. 1. GOd spoke all these words, saying. 1. Some think that God is said to speak, whereas it was an Angel, in respect of the opinion of the people, that thought Moses spoke with God. Paul. Burgens. But it is before showed, chap. 19 quest. 40 that it was God himself that spoke these words, who nameth himself Jehovah, vers. 2. which name is not given to any Angel: yet this word also is said to have been spoken by Angels, Hebr. 2.2. because God did therein use the ministry of the Angels, in framing of that audible voice, which was heard: So that the Angels speak not now, as in the person of God, as his messengers, as at other times, but here they attended only as Ministers: Long aliter hic loquitur, quam ad patres adhuc locutus est: the Lord speaketh far otherwise here, than he spoke hitherto to the Fathers. Ferus. But to them he spoke by the ministry of Angels. This question also is well decided by Cajetan: You will ask (saith he) how God is said to speak, cum ista locutis fieres per Angelum, etc. Seeing this speech was framed by an Angel. The answer is ready, Quia ipse Dominus loquebatur in Angelo ad populum, etc. Because the Lord himself spoke in the Angel to the people, not as the King speaketh by his Ambassador, or Interpreter, Sed ut presens mens in Angelo, & formans verba hujus sermonis, magis quam Angelus: But as present in the Angel, and so framing the words of his speech, rather than the Angel. So Cajetan. So that God spoke as the Author and enditer, the Angel spoke as the tongue or penman of God. 2. The Hebrews have this opinion, that this was that great Angel, of such eminency, Vt citra essentiam Divinam, Angelus faciei nominetur, that setting the Divine essence aside, he is called the Angel of God's presence, Isay 63.9. Paul. Burgens. addition. 1. Nay this Angel of God's presence, that heard them, when they cried in their troubles, and saved them, as there the Prophet saith, was none other than jehovah himself, the Lord Christ, as S. Paul expoundeth, 1. Cor. 10.9. Let us not tempt Christ, as some of them tempted him, and were destroyed of Serpents. And in this Angel was the very divine essence of God, as the Lord saith, Exod. 23.21. My name is in him. 3. Burgeus. Reason to prove, that it was an Angel, and not God himself that spoke, because he saith in the third Commandment, Thou shalt not take the name of the Lord thy God in vain, in the third person, not in the first, as, Thou shalt not take my name in vain, and so likewise in the fourth Commandment: Which showeth (saith he) that it was an Angel that spoke, and not God: This reason is of small force, and may easily be answered. 1. The Lord useth the third person, because, although now the Lord as present in Majesty, spoke by voice: yet this law was to be delivered afterward, written in tables of stone, which being a perpetual monument unto the people, of the Lords will, was more fitly expressed in the third person: because the Lord would no more in like manner as now, deliver the law with his own mouth. 2. Beside, in the first and second Commandment, the Lord useth the first person, Thou shalt have no other Gods before me, and I am the Lord thy God, a jealous God. 3. And further, it is observed to be an Hebraisme, and an usual phrase in Scripture, that the Lord speaketh of himself, Tanquam de aliquo tertio: As of some third person, as chap. 19.11. The Lord himself saith to Moses, The third day will the Lord come down. Lippom. 4. This further was admirable, that all the whole host of Israel containing so many hundred thousand, did at once hear and understand the voice, wherein God spoke unto them, as Moses witnesseth, Deut. 4.10. jehovah spoke unto you out of the midst of the fire, and you heard the voice of the words. I remember, that Chrysostome in a certain homily, did guess there were about 100 thousand, that were then present to hear him: but in the camp of Israel, there being 600000. men of war above twenty, beside the young and old, women and strangers, which might well make five times so many, toward 30. hundred thousand, as Tostatus and others conjecture; it was a wonderful and strange thing, that one voice should be heard of them all: as josephus saith, Omnes audiebant vocem sublimi descendentem, ut nemo non intelligeret: All heard the voice that came down from above, so that there was none, which did not understand: and as Cajetan saith, Proportionata erat, tam propinquis, quam distantebus auditoribus: The voice was so proportioned, that all heard, both near, and further off. And therefore it is called, A great voice, Deut. 5.22. 5. And where it is said, All these words, the meaning is, the ten Commandments only, to the 18. verse, of this twenty chapter: for all the Judicials and Ceremonials following, were not uttered by the voice of the trumpet, but delivered to Moses. Tostat. And these words were spoken in this order here set down: and as they were afterward graven in the two tables of stone: Moses doth not set them down altogether after the same manner, Deut. 5. which he doth as an interpreter and expounder of the law. jun. QUEST. VIII. Why it pleased God himself to speak to his people, in the giving of the law. NOw it pleased God himself, to pronounce this law in the hearing of the people, for these reasons: 1. To win the more authority unto his Commandments, that they should not contemn and despise them afterward. Ferus. As Moses afterward rendereth this reason, vers. 2. That his fear may be before you, that you sin not. Burgens. 2. That they might afterward give more credit unto Moses, the Lord speaking unto him in the hearing of the people: So the Lord himself saith, Lo I come unto thee in a thick cloud, that the people may hear whiles I talk with thee, and that they may believe thee for ever, chap. 19.9. 3. That the people might know, that the Lord was their Lawgiver: that he and none other did prescribe them Laws; and that to him, and none other they should yield obedience. 4. The people hereby had experience of God's mercy, that vouchsafed to speak unto mortal men: as they themselves confess: We have seen this day, that God talketh with man, and he liveth, Deut. 5.24. Burgens. QUEST. IX. Of the division of the Moral law. NOw the Moral law is first divided according to the subject and matter into two tables: the first comprehending those precepts, which concern the worship of God, in the four first Commandments: the second, those which command the duties to our neighbour. This division is warranted by our blessed Saviour, Matth. 22.37. dividing the law into two general or great Commandments: Thou shalt love the Lord thy God with all thy heart, etc. This is the first, and the great Commandment, and the second is like unto it, Thou shalt love thy neighbour as thyself. Simler. And the reason of this division is: that by this order in setting our duty toward God, before our duty toward our neighbour, the greatness and eminency of the one over the other should be manifest, according to the Apostles rule: It is better to obey God, than man, Act. 4.19. And therefore our blessed Saviour calleth the first the great Commandment. Vrsin. josephus then is deceived, who putteth five Commandments to the first table, making the fifth Commandment, of honouring the parents, one of them. But beside the former reason, that the precepts only commanding our duty toward God, belong to the first table, S. Paul convinceth him: who calleth the fifth Commandment, the first with promise, Ephes. 6.2. meaning the first of the second table: but in josepus opinion it should be the last of the first table. Simler. Another reason of this division of the tables, in setting the precepts first, which prescribe our duty toward God, is, to teach us, that no moral or civil duties, as of justice, chastity, sobriety are pleasing unto God, if they do not proceed from faith, and from an heart settled aright in the true worship of God. And therefore those glorious outward works among the Heathen, of justice, fortitude, temperance, were not true virtues before God, because they proceeded not from the knowledge and fear of God. 2. Another division of the law is into the several particular parts, whereof it consisteth, that is, ten Commandments: therefore called ten words, Exod. 34.28. and Deut. 4.13. which are so many, not because God delighteth in that number, but because of the sum and argument of the things therein contained, which are necessarily drawn to so many heads: nothing being either omitted, or superfluously added. Vrsin. 3. The law further, in respect of the matter of the particular precepts, is divided thus: that generally in the moral law is contained the worship of God, and the same, either immediate, or mediate. The immediate which directly concerneth God, is either internal, both, who is to be worshipped, prescribed in the first Commandment: and after what manner, with spiritual worship, in the second: or external, which is either private, in not profaning God's name, precept 3. or public, in the sanctifying of the Sabbath, precept 4. The mediate service of God, which indirectly is referred to him, but directly and properly concerneth our neighbour, is likewise either external, which consisteth either in special offices, as of the mutual duties between superiors and inferiors, precept 5. or general toward all sorts of men: as in the preserving of our neighbour's life, precept 6. of his chastity, precept 7. of his goods, precept 8. of the truth precept 9 The internal, is in the rectifying our very desires and inward affections toward our neighbours, precept 10. Vrsin. Which subdivision is very apt and fit: sa●ing that he maketh all the law but one great Commandment, the worship of God, whereas our Saviour divideth it into two: which division of necessity must be received. Some concurring with Vrsinus in the subdivision of the first table, do otherwise distribute the second, in this manner: it commandeth either special duties of some certain callings in the 5. or general in the rest, and that either in respect of our neighbour in the 6, 7, 8, 9 or of God, who knoweth the heart, and so the very inward concupiscence is forbidden in the 10. So Pelacherus, Pelargus. junius in his Analysis somewhat differeth: the first table he subdivideth thus: that it prescribeth first the worship of God, who is to be worshipped, in the first, and after what manner, in the second. 2. The profession of this worship, in the third. 3. The means belonging to the worship of God, in the sanctifying of the Sabbath, and the religious exercises thereof. The second table he likewise divideth thus: into special duties, in the 5. common duties, in the 6, 7, 8, 9 and into the root and spring of all, the concupiscence of the heart, in the 10. Now of all these divisions, I have made choice to follow Vrsinus, and Pelatherus in the first, and junius in the second table: as is set down before in the method and argument of the chapter. QUEST. X. Whether four Commandments, or three only belong to the first table. IT followeth, as we have seen the division of the whole law, and of the number of the precepts in general, so to consider of the number of the particular commandments to be assigned unto each table. The opinion of the Romanists is, that there are but three Commandments to the first table, putting the two first into one, and seven to the second, dividing the last, Thou shalt not covet, into two. So Tostat. quaest. 2. Ferus. with others: and of this opinion is Augustine, quaest. 71. in Exod. Some other do make five Commandments in each table, as josephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before. And beside, josephus' reason is nothing: for he thinketh, that the two tables, being written both within and without, that two Commandments and an half were written of a side: for the four first Commandments will take up more room and space in writing, than all the six of the second table. This opinion is ascribed to Hesychius in his Commentary upon Leviticus: that rejecting the fourth Commandment of the Sabbath, yet he maketh four in the first table, and six in the second: but if the fourth Commandment be excepted, there will be but nine in all: for these Commandments, as they were delivered here by the Lord himself, are called the ten words, Exod. 32.28. The common and received opinion is, that four Commandments, teaching our duty toward God, are to be referred to the first table, and six to the last. So Origen. hom. 8. in Exod. Nazianzen in Carmin. Chrys. hom. 49. in Matth. Oper. imperfect. Zonara's, tom. 1. Hieron. in cap. 6. ad Ephes. And Ambrose upon the same place. Sulpitius Severus lib. 1. histor. sacra. Ex Simler. Vrsin. Procopius also holdeth this precept, Thou shalt make to thyself no graven image, to be the second. So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first, which the Romanists follow, are these: 1. Because those precepts which differ in sense and matter, are diverse, and not one: such are the first, Thou shalt have no other Gods. etc. and the second, Thou shalt make no graven image: for one may offend in the first, as they which worship the Sun and Moon, and yet make no graven image: and some may transgress in the second, and not in the first, as the Romanists themselves, which worship graven images, and yet we will not think so hardly of them, that professedly they would make other Gods. So then the matter of these two Commandments being diverse, as the first showing, who, and none other is to be worshipped, the second in what manner; they must be two precepts, and not one. 2. The distinction which Moses maketh is to be observed: the last Commandment of not coveting the neighbour's house and wife, are joined in one verse, as showing but one Commandment: but these two are severed in two verses, which showeth a division and distinction of the precepts; the matter also differing: for otherwise in the fourth Commandment there are diverse verses but the agreement in the matter showeth that they all belong unto one precept. 3. The last Commandment, which they divide into two, shall be proved afterward, when we come to that place, to be but one whole and entire Commandment: and this one reason shall suffice in this place, because Moses repeating this last precept, Deut. 5.21. doth put in the first place, Thou shalt we covet thy neighbour's wife, which is here placed in the second: so that if they were not all one Commandment, it would be uncertain, which should go before the other. As for the reasons of the contrary opinion, they are of no value: Augustine would have but three precepts in the first table, to express the Trinity: but the belief of the Trinity is commanded in the first precept directly, and therefore need not be insinuated in the number: Another reason is, because man oweth three things unto God, fidelitatem, reverentiam, cultum: fidelity, reverence, worship. Lyra●. As though worship also includeth not reverence. Ferus maketh other three: the first precept requireth us to worship God in heart, the second to confess him with the mouth; the third to acknowledge him in our works. All this being acknowledged, that this must be yielded unto God: yet another precept must of necessity go before, as the foundation of the rest, that we must acknowledge but one only true God. QUEST. XI. Whether all Moral precepts, as of loving of God, and our neighbour be reduced to the Decalogue. NExt followeth to be considered, whether all Moral duties, may be reduced unto these ten Commandments. 1. It will be objected, that they are not, because there is no mention made in the Decalogue, of the love of God and our neighbour: therefore all Moral precepts are not thither referred. To this 1. Thomas answereth, that these precepts are written in the heart by the law of nature, that God, and our neighbour are to be loved: and therefore they needed not to be given in precept. Contra. By the same reason then, they needed not to be mentioned in Scripture at all, if they were so manifest by the law of nature: yea the grounds of all the Moral precepts, are printed in our nature, and yet the Lord thought it necessary to write them in his law. 2. Burgensis answereth thus, that like as in speculative arts and sciences, they use to proceed from known and manifest conclusions and principles, to those which are more obscure: So the Lord propoundeth his law, in the easiest and plainest precepts, as in the second Commandment, It is easier to abstain from idolatry, than from other kinds of superstition: and in the sixth, a man will abhor murder, which cannot so soon decline all other wrongs and injuries: These precepts of loving God above all, and our neighbour as ourself, because they were hard and difficult, the Lord would not propound them at the first to a rude and ignorant people; but reserved them till another time, when the people were grown more able and strong: as in that 40. year in the wilderness; then Moses beginneth to explain this law, and exhorteth them to fear and serve God. Sic Burgens. addit. 1. ad cap. 20. Contra. 1. But this is clean contrary, for general precepts are more easily conceived, and condescended unto, than particular: Ask an Idolater if he love God, he will not deny it: The Romanists, that worship Images, would think great scorn to be asked that question, whether they love God: So an adulterer, an usurer, an extortioner, in general will confess that they love their neighbour, yet do err in the particular. 2. Neither did Moses defer these general precepts so long: for in this chapter, vers. 20. he speaketh of the fear of God: and chap. 23.25. of serving of God, 3. Burgensis hath another answer, that in the first Commandment, (which is indeed the second) Non praetermisit facere mentionem de dilectione Dei: He omitted not to make mention of the love of God: as vers. 6. Showing mercy unto thousands in them that love me, etc. Contra. But this is no part of the precept: it is a promise made affirmatively and positively to those that love God: it is not set down by way of bidding, and commanding, Thou shalt love God. 4. Wherefore I prefer here the answer of Tostatus, that these two general precepts, though they are not put in these very words among the precepts, Thou shalt love God above all, and thy neighbour as thyself, yet they are reduced unto them: Non ut conclusiones ad principia, etc. not as conclusions are reduced to their principles and premises, but as principles are referred to the conclusions, for these two are as two known principles: Ex quibus inferuntur particulatim omnia praeceptae decalogi, out of the which are inferred in particular, all the precepts of the Decalogue. Tostat. quest. 33. for a man can perform none of the four first Commandments, but he must needs love God: he cannot take him to be the only God, abhor idolatry, reverence his name, keep his Sabbathes, if the love of God be not in him: Neither can one observe the precepts of the second Table, as not to kill, steal, bear false witness, unless he love his neighbour. Therefore to these two, as the heads and grounds of the rest, doth our Saviour reduce all the Commandments, Matth. 22.37, 38. QUEST. XII. Of general rules to be observed in expounding the Commandments. NOw further, there are certain general rules, which must be observed in the exposition and interpretation of the law. 1. The Decalogue must be understood, according to the more ample and full declaration thereof, set forth in the rest of the Scriptures, in the writings of the Prophets and Apostles: as who are understood by the name of parents in the fifth, how many ways one may be said to kill, etc. Vrsin. Pelarg. 2. The Decalogue must be taken to comprehend, as well internal, as external duties, as our Saviour expoundeth, Matth. 5. Vrsin. 3. The end and scope of the precept, must be considered, if we will aright understand: as wherefore graven Images are forbidden to be made, not to the end to worship them: and in the like. 4. The precepts of the second Table must give place to the precepts of the first, if the Commandments of the one and other, be compared in the same degree: as it were better not to honour our parents, than to dishonour God. But the great breaches of the second Table must not give way to the least in the first: as we must not suffer our brother to perish, rather than upon the Sabbath to break the rest, to fetch him out of some pit, or present danger. Vrsin. 5. Every negative includeth an affirmative, and on the contrary, as thou shalt worship no other Gods; therefore it followeth, thou shalt worship the true God: thou shalt not kill, or take away thy brother's life; therefore thou art commanded to preserve it. So the affirmative is, thou shalt honour thy parents, the negative is included, thou shalt not dishonour them. Vrsin. Simler. 6. Where one kind is forbidden by a Synecdoche, the rest of that sort also are prohibited: as in adultery, is comprehended all unlawful lust, in murder, all unjust vexations and wrongs: So the general includeth the particular, one kind draweth with it another: in the effects, we must understand the causes, in the relative, the correlative. Vrsin. Simler: as Augustine saith in the 7. precept, Thou shalt not steal: A part totum intelligi voluit, He would have understood the whole by the part, quaest. 71. in Exod. 7. Augustine also hath another rule: Vbi honoratio exprimitur, veluti masculinus, etc. Where the more honourable party is expressed, as the male, let the women also understand, that the precept concerneth her: As in the eight Commandment, the man is forbidden to play the adulterer, for the Hebrew word is put in the Masculine; but the woman also is included: she must not be an adulteress. Augustine ibid. QUEST. XIII. Why the Commandments are propounded negatively. MOst of the Commandments are propounded negatively, for these reasons: 1. Because negatives in forbidding evil to be done are more general: for it is never lawful to do evil: but in doing of good, time, person, and place must be considered. 2. Because the first work of true repentance in us, is to depart from evil, and therefore the Commandments are expressed with a negative, that we should first there begin. jun. in Analys. 3. The law is thus commanded by way of prohibition, specially to bridle and restrain the evil, for the Apostle saith, The law is not given to a righteous man, but to the lawless, and disobedient, 1. Tim. 1.9. As first, the husbandman will seek to pluck up the weeds in his garden, before he will set good plants. Rupert. lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores: The Commandment coming, found us sinners: therefore the Lord in giving the law, respected the present state of the people, as he found them, and frameth his law accordingly, in forbidding of sin. Ferus. 5. Because a negative is more vehement, and urgeth more, and leaveth no evasion: as in the first Commandment, Thou shalt have no other Gods: If it had been propounded affirmatively, thou shalt worship one God, the Samaritans might have kept this precept, and yet they worshipped other Gods beside. Ferus. QUEST. XIV. Of the special manner of accenting and writing, observed in the Decalogue, more than in any part of the Scripture beside. HEre it shall not be amiss, briefly to touch that singular observation of learned junius, concerning the manner of writing, accenting, and pronouncing the Decalogue, which is peculiar unto this Scripture, more than to any other beside: for whereas ordinarily, every word hath but one accent in the original: Every word in the Decalogue, and the preface thereunto, from verse 2. to verse 18. the 7.12. and 17. verses only excepted, have a double accent, one serving for the accenting and prolation of the word, the other showing the conjunction and coherence of the matter: As to give hereof an example in the second verse: the first word anochi hath in the last syllable, above the head the accent tiphra, and under, munach: jehovah, the second word hath only munach, under the last syllable, but it serveth instead of two, zakeph above, and tiphra, below: the third word, hath, atnach below, and zakeph the less above: the fourth, hath darga, beneath, and makkaph on the side: The fifth hath in the third syllable, thebir, and kadmah. The sixth hath kadmah above, and merca beneath: the seventh hath tipher beneath, and geresh above: the eighth hath beneath merca, and munach: the last word in the verse, hath rebiah above, and silluk beneath: And the like may be observed in all the other verses; saving the three before excepted, the 7.12.17. The reason thereof is this, because these three verses have no dependence of the other: but the 2, 3, 4, 5, 6. containing the two first Commandments, have some similitude and coherence together: So have the 9, 10, 11. which all belong to the fourth Commandment: likewise, the 13, 14, 15, 16. containing the 6, 7, 8, 9 Commandments, which all concern the general duties, to be performed to all sorts of men: whereas the 5. Commandment in the 12. verse prescribeth special duties toward our superiors. junius in Analys. QUEST. XV. Why this preamble is set before, I am jehovah thy God. Vers. 2. I Am jehovah thy God. 1. This is the preface or preamble to the Commandments, as is before showed, quest. 1. which showeth both what right the Lord had to enjoin laws unto his people, and why they were bound to obey: it consisteth of three arguments, taken, from the Majesty of God, he is jehovah: from the grace of the covenant, thy God: and from the benefit of their deliverance out of Egypt. jun. 2. jehovah is a name taken from his essence: signifying that he hath his being of himself, and that all things have their being from him. Elohim is a word showing his power and omnipotency, that as this name being sometime given unto Angels, and great men in earth, showeth a kind of competent power according to their nature and place: so being given unto God, it insinuateth his absolute and unlimited power in heaven and in earth. Simler. 3. These two titles given unto God: jehovah, Elohim, the one signifieth his nature, jehovah, the other his excellence, Elohim, God. But Tostatus will have, God to signify his nature, and jehovah his excellency: but he is deceived herein, because he followeth the Latin text, which translateth jehovah, Dominus, Lord: whereas jehovah doth not betoken his Lordship, and dominion, but his eternal essence and being: in which sense he calleth himself Eheje, I am, Exod. 3.14. Then like as men are described by two names, one of their nature, the other of their dignity; as when we say, jacobus Rex: King james: the one showeth his natural state and condition, the other his dignity: So the Lord here doth give himself two names, one expressing his nature, the other his prerogative and excellency. And in that he is called God, it is more than if any other attribute, as just, wise, merciful, nay if all his attributes were given him together: for all these are comprehended in the name God: Sunt aliquid de perfectionibus latentibus in illo pelago infinit●, etc. For all these titles and epithets, are but a part of those perfections, which lie hid in this great Sea, imported by the name, God. Tostat. qu. 2. 4. He is Deu● per creationem, God by right of creation as well of the Israelites, as of all other people in the world: but Tuus per specialem appropriationem: Thy God by special appropriation. Lyran. He was their special God, both because, Deus specialiter accepit hanc gentem ad se: had specially taken this nation to himself: and for that, specialiter ipsi susceperunt cum Deum colendum: they specially took him to be their God to worship. Tostat. quaest. 2. QUEST. XVI. Why their deliverance out of Egypt is here mentioned. Vers. 2. Out of the land of Egypt, out of the house of bondmen. 1. Oleaster taketh it literally, that the Israelites, in Egypt, were put into houses with slaves and bondmen, and not with free men. But the Israelites did inhabit together, and were not always as slaves kept in prison: therefore Egypt itself is by a metaphor compared unto a prison house, or house of bondmen: for as they used their captives and slaves by day to grind in their mills, Exodus 11.5. as the Philistines served Samson, judg. 16.21. and in the night shut them up in dungeons, and prisons, chap. 12.29. So the Israelites throughout all Egypt had been kept in miserable bondage, chap. 1.11. So that all Egypt was as a prison house, or house of bondmen unto them. jun. 2. This their deliverance out of Egypt was worthy to be remembered: First, because they were delivered from so cruel bondage: in which respect it is called, the iron furnace of Egypt, Deut. 4.20. Secondly, because such a great multitude were partakers of it. Thirdly, it was lately done, and yet fresh in their memories, and therefore it ought to move them the more. Tostat. quaest. 2. Beside, in this their deliverance the Lord showed his great love to his people, and his great power in doing such wonderful works in Egypt for their cause, as were never seen in the world before. Simler. 3. God maketh mention of this deliverance out of Egypt, because it was lately performed: for the Lord useth especially to remember those benefits which were nearest and new, rather than those which were remotest and furthest off. As in Abraham's time, he was called the most high God, Creator or possessor of heaven and earth, Gen. 14.19. Afterward, when he had revealed himself to the Fathers, he is named the God of Abraham, Izhak, and jacob, Gen. 28.13. Then after the deliverance of Israel out of Egypt, the Lord calleth himself by that. In the time of the Prophets, and after, when Israel was redeemed out of the captivity of Babylon, the Lord styleth himself by memorial of that benefit, as the Prophet jeremy saith, Behold the day is come, saith the Lord, that it shall be no more said, the Lord liveth, which brought the children of Israel out of the land of Egypt: but the Lord liveth that brought the children of Israel out of the land of the North, jerem. 16.14, 15. And after our Saviour Christ was come, the Redeemer of mankind, than the Lord is called the Father of our Lord jesus Christ. Lippom. 4. This reason taken from their corporal redemption, though it concerneth not us: yet we are more strongly bound to obedience, by our spiritual redemption purchased by our Lord and Saviour Christ Jesus: as origen excellently noteth; Ergo dicitur & tibi qui per jesum Christum existi de Aegypto, & de domo servitutis ●eductus es; non erunt tibi dii alieni praeter me: Therefore it is said unto thee, which through jesus Christ art come out of Egypt, and 〈◊〉 brought out of the house of bondage; thou shalt not have other Gods beside me. OF THE TEN COMMANDMENTS IN PARTICULAR. Of the first Commandment. 1. Questions upon the first Commandment. QUEST. I. Whether it is better read strange Gods, or other Gods. 1. THou shalt have no strange Gods. 1. Oleaster thinketh it better here to expound ache ●rim, other: as it is taken, job 31.10. Let other men bow down upon her: and then the meaning is this, that we should not acknowledge any other God beside the Lord that made heaven and earth. But seeing the word acherim, signifieth also strange: it is so better translated strange Gods; because there are no other Gods beside the Lord: and in other places, in stead of acherim, another word is used, hanechar, strange: as Samuel saith, Put away strange Gods from among you, 1. Sam. 7.3. 2. The Scripture here speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to men's opinion, not that there were indeed any Gods beside the Lord, but because they were so reputed and taken in the world. jun. 3. So they are called Gods, because they counted them so, which worshipped them: and strange, quia non sunt illi, qui coli debebant: because they are not such, as aught to be worshipped. Tostat. quaest. 3. 4. The words in the original are: strange Gods shall not be to thee: which the Latin translateth, non habebis, thou shalt not have: which also is our English phrase: which signifieth, that we must make no account or estimation of any other God, beside the Lord: Neminem estimabis Deum, etc. Thou shalt esteem none to be God, but the Lord that created heaven and earth. Rupert. Habetur Deus ment: We have God, and none other in our mind, when we acknowledge no God beside him: in our affection, when our love is toward him: in our will, when we obey him. Marbach. QUEST. II. Why they are called strange Gods. STrange Gods. 1. Some think they are called strange Gods, qui à Deo vero impediunt, because they do hinder, alienate and estrange us from obeying and serving of the true God. Pelican. And therefore R. Solomon thinketh that all kind of idolatry is here forbidden, whether it be with image, or without image, because it estrangeth from God. But all imagery and idolatry is forbidden in the next Commandment. 2. Some think they are called strange Gods, because they are, alieni à rerum natura: strange and not to be found in the nature of things: as when they make images of compounded and mixed shapes: as they pictured juppiter Ammon in Egypt with a man's body, and a Rams head: there being no such thing in nature: Tostat. Lyran. But this is too strict, and but one particular branch of idolatry: and the special prohibition of all kind of graven images followeth afterward. 3. Therefore they are called strange, both because they were worshipped among strange people: Oleaster: as junius well translateth, Gen. 35.2. Put away (saith jakob) deos alieni (populi) the gods of strange people: which word (people) must be supplied: for Elohim, Gods, is in the plural, and hanechar, strange, in the singular, and so cannot agree as the substantive, and adjective. As in respect of the strange people that worshipped them, they are called strange Gods: so also in regard of that which was worshipped; because they are not that, which ought to be worshipped, they are called strange. Tostat. as before qu. 1. QUEST. III. Whether any kind of external idolatry be forbidden in the first Commandment. WHereas then there are two kinds of idolatry, one internal and spiritual in the mind, another external in the adoration of some Image or Idol: 1. Some think that all kind of idolatry both internal and external is here forbidden: as R. Solomon cited before: but then the next prohibition, Thou shalt make thee no graven image, should be superfluous. 2. Some make this distinction of idolatry: there is one kind, cum professione colitur alius Deus: When professedly another God is worshipped: and this is the most gross idolatry, and properly belongeth to this Commandment. There is another, when another God is not professedly worshipped: but the true God, after a false manner, which is forbidden in the second Commandment. Vrsiu. But the same matter or subject must belong unto the same precept: and all manner of Idols whatsoever, or similitudes of any thing made to worship, are in general words forbidden in the second precept. 3. Therefore I prefer here their opinion, which think that the spiritual and internal worship of God is properly commanded here, and the contrary forbidden. Here such idolatry is forbidden, which was committed without any images or Idols: as Varro testifieth how that the Romans worshipped the goddess Vesta without any image: only they set fire in the Temple of Vesta: for they held Vesta to be the fire. Tostat. So also Procopius saith, that the first Commandment concerneth such invisible powers: quas divinis honoribus nullis positis idolis prosequuntur: which they prosecuted with divine honour, without any Idols. Hereunto subscribeth Calvin: Nec dubium est, quin istis verbis comprehendatur interior Dei cultus, etc. There is no doubt, but the internal worship of God is comprehended in these words, seeing this precept differeth from the next, wherein external idolatry is forbidden. QUEST. IV. Of the meaning of these words, Before me. Vers. 3. BEfore my face. 1. Some do understand it, as though the Lord should say, you shall prefer no Gods before me: make them superiors unto me, or set them above me: for so the preposition ghal signifieth, super, above. But this were to give way unto their superstition, which received other inferior Gods besides the Lord: whereas the Lord commandeth none to be acknowledged at all for God, beside himself. 2. Cajetan thus understandeth, super facies: upon my face; tanquam tegens facies Dei, as covering the face of God. For when any of God's divine properties, or attributes, as of wisdom, justice, providence are given unto any other, the Lords face is as it were covered, and his goodness obscured. But this may seem to any man to be too curious. 3. Some interpret thus: against my face, that is, in despite of me, to provoke mine indignation: as if the wife should commit adultery, inspectante marite, while her husband looketh on: Piscat. But this sense only showeth the indignity, and injury committed against God herein, it comprehendeth not all. 4. Oleaster saith, mecum, with me, that is, in my Temple: but it was not lawful for them, no not in their hearts, nor privately to acknowledge any other God. 5. The best reading therefore is, before me, that is, in my presence: neither publicly, nor in the heart, for wheresoever it be, there is the presence and face of God. jun. The Chalde and Septuagint read, praeterme: beside me, in the same sense: but they do not express the word in the original. And further, this sense is induded, that whereas they had now received the Lord to be their God, and he had manifested himself among them, they could not, now as in the fight of God, admit of any other. The case of the Gentiles was otherwise: for though they worshipped other Gods, yet it was not coram facit Dei, quae illis fuit incognita; before the face of God, which to them was unknown, Calvin. And thus much in effect is declared afterward, vers. 23. Thou shalt not make with me Gods of gold, etc. Si me in Deum habetis, non potestis habere alium: If you will have me for your God, you cannot have another, QUEST. V. What reasons ought chiefly to move us to acknowledge the Lord only to be our God. HEre may be added the reasons, which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God: 1. The first is taken from his dignity and excellency, and great glory, which is due unto him. The Lord himself saith, Isai. 42.8. My glory will I not give unto another. This honour therefore is of right due, peculiar and proper unto God, to be acknowledged to be the only Lord: therefore they rob God of his honour, that worship any other God. 2. The second reason is from the great benefits, which we have received of the Lord: he hath created us, and redeemed us, and given us all things needful for our bodies and souls. 3. Because in baptism we have vowed obedience and service unto God, and to become his servants, and to renounce all other Gods whatsoever. 4. The Lord hath froed and redeemed us from the miserable thraldom of sin and Satan, which was more grievous than the captivity of Egypt and Babylon: and hath called us to his service, whose yoke is easy, and his burden light. This is the fourth reason: Ex dominii diabolici gravitate: From the heaviness of the Devil's thraldom. 5. The fifth is, ex pramii sui muneris immensitate, from the infinite greatness of his reward, who hath not promised unto us an earthly Canaan, a land flowing with milk and honey, as to the Israelites, but the everlasting kingdom of heaven. Ex Thoma 2.2. quaest. 122. ar. 2. ad. 3. 2. Doctrines observed out of the first Commandment. 1. Doct. Of the particular contents of the first Commandment. THe contents of this Commandment, which prescribeth the true worship and acknowledgement of God, and forbiddeth the contrary, are by Moses himself, the best Interpreter of the law, reduced to these three heads: To love the Lord thy God, with all thy heart, with all thy soul, with all thy might, Deut. 6.5. Monte, affectu, viribus, with our mind, our affection, our strength: In every one of these three shall be briefly showed, the duties, which are commanded, and the vices forbidden. First, in the mind and understanding, is commanded here the true confession and acknowledgement in our hearts of the only God: as our Saviour saith, This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ, joh. 17.3. Against this duty, the offences and transgressions are these: 1. Ignorance of God, which is of two sorts: either simple ignorance, such as was that of the disciples of Ephesus, that did not know whether there were any holy Ghost or no, Act. 19.2. or affected and wilful ignorance, as Psal. 14.1. The fool hath said in his heart, there is no God: Such an one was Pharaoh, who said, I know not the Lord: Such are all Atheists, as wicked Diagor●●, and Theodorus, that denied there was any God: and Protagoras. with the Machiavellians, and Cotta in Cicero, with the Academikes, which were doubtful, whether there were any God, or no. 2. They also offend here, which erroneously bring in other Gods: As 1. Some do worship Devils, as the Apostle saith, That the things which the Gentiles sacrificed, they sacrificed to Devils, 1. Cor. 10.20. Of this sort are all Conjures, Witches, Sorcerers, that make any compact or contract with the Devil. 2. Some among the Heathen worshipped the Sun, Moon and Stars: As jerem. 44. the Idolatrous women in Israel, imitating the Gentiles, worshipped the Queen of heaven, as they called the Moon. 3. Some worshipped the elements, as the Persians the fire, the Egyptians the water. 4. Some adored men, as Gods, under the names of jupiter, Mars, Mercury: And the Papists have set up their Saints, whom they invocate, and make their prayers unto: and so rob God of his honour, imparting the glory of the Creator, to the creature. 5. Some have worshipped unreasonable creatures: As the Egyptians a Calf, an Ox, Vultures, Crocodiles, the Syrians and Phoenicians a Fish: the Persians a Dragon. 6. They which err concerning the Trinity, whereof see in the end of the 3. doctrine following. Secondly, God must have our whole heart, and entire affection: as 1. Our love. 2. Fear, and reverence. 3. Affiance, and trust. 4. Thankfulness. 1. God is to be loved above all: as our blessed Saviour saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.35. Contrary unto this affection of love, are, 1. The natural enmity of the flesh by nature, against God: as the Apostle saith, The wisdom of the flesh is enmity against God, Rom. 8.6. 2. Self love, 2. Tim. 3.2. and the love of earthly things. Vrsi●. 2. We must fear God above all, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him. As we are to love God, because of his mercy, goodness, and bountifulness: so we fear him for his justice and power in punishing of sin: And this fear bringeth forth reverence, worship, serving and adoring of God: as the Lord saith by the Prophet, If I be a father, where is mine honour? If I be a master, where is my fear? Malach. 1.6. God therefore is to be honoured as our father, and to be feared as our Lord. Contrary hereunto, is: 1. Carnal security, and casting off the fear of God: as it is in the Psal. 10.11. He saith in his heart, God hath forgotten, he hideth away his face, and will never see. 2. profaneness, and irreverence in the presence of God, as in Euty●hus, that fell asleep while Paul preached, Act. 20. 3. Hypocrisy, when men draw near with their lips, but their heart is far from God. Simler. 4. Servile fear, The difference of filial and servile fear. which differeth from true filial fear▪ in these three respects. 1. In the beginning and cause thereof: the Filial fear proceedeth from the love of God, whom the children of God are afraid to offend, because he is so gracious and merciful a Father unto them: but the Servile fear ariseth, from the consideration of the justice and wrath of God. 2. In the object they differ: the Filial fear worketh upon sin itself: the Servile, upon the punishment of sin. 3. In the fruits and effects: the Filial fear is joined with assurance and confidence: the Servile with despair. Vrsin. 4. As these vices are in the defect, so curiosity is in the other extreme of excess, when presumptuously any attempteth to search and pry into the secrets of God. Simler. 3. Affiance and confidence followeth, which relieth upon the wisdom, power, and constancy of God, which is accompanied with faith and belief, 2. Chron. 20.20. Put your trust in the Lord your God, and ye shall be assured, believe his Prophets, and ye shall prosper. A fruit and effect of this confidence is prayer: How can they call on him, upon whom they have not believed? Rom. 10.14. Contrary hereunto, are, 1. Incredulity, and want of faith: as Christ coming into his country, marvelled at their unbelief, Mark. 6.6. 2. Doubtfulness, as in Peter, when he would have come to Christ walking upon the water: to whom our blessed Saviour saith, O thou of little faith, wherefore didst thou doubt? Matth. 14.13. 3. Diffidence and distrust, as in the Courtier, who said, Though God would make windows in heaven, this thing cannot come to pass, 2. King. 7.2. 4. Despair, as in Cain, Genes. 4. and in judas, that hanged himself. 5. Confidence in man, in riches, strength, wisdom, or in any thing but God. 4. Thankfulness for benefits received, is also a part of God's worship, as the Prophet David saith, Psalm. 116.12. What shall I render unto the Lord, for all his benefits toward me? This thankfulness and acknowledgement of God's bounty, bringeth forth these two singular effects: First, Humility, that none ascribe aught to himself, or his own worthiness, but all unto God's mercy: as Daniel saith, Unto us appertaineth shame, etc. but compassion is with the Lord, Dan. 9.9. Secondly, Patience in adversity, to be thankful as well for adverse things, as prosperous, as job saith to his wife: Shall we receive good at the hands of God, and shall we not receive evil? job. 2.10. Contrary hereunto, are: 1. Forgetfulness of God's benefits and Ingratitude, as in Nabal, that considered not who had endued him with riches. 2. Pride, and vain glory, as in the Pharisie, that stood upon his works, Luk. 18. as also the Romanists do, the pharisees of this age. 3. Impatience, and murmuring against God: as in that wicked messenger, sent from the King, to take off Elisha his head; who said, Behold this evil cometh of the Lord, should I attend on the Lord any longer? Thirdly, with all our strength we must love God, in the acts and works of our life, referring all to his glory, Matth. 5.16. Contrary whereunto, is the dishonouring of God by our life, and causing the same thereby to be evil spoken of, as the Apostle chargeth the Jews, Rom. 2.24. 2. Doct. Of the unity of the Godhead. NOw out of this first Commandment: Thou shalt have no other Gods before me, that excellent doctrine is inferred and concluded, concerning the unity of the Godhead: And further, the Scripture elsewhere doth plentifully bear witness hereunto, as Deut. 6.4. Hear O Israel, the Lord our God is Lord only: likewise, Isay 44.6. Thus saith the Lord of hosts, I am the first, and I am the last, and beside me, there is no God. Beside the evident testimony of Scripture, Dam●scen doth thus show the unity of the Godhead, by demonstration of reason, against those which believe not Scripture: 1. Deus perfectus est, etc. God is perfect: Si multos asserimus deos, in multis differentiam contemplari oportet: If we affirm many gods, in many we must needs find a difference: Si autem differentia in eyes, ubi perfectio? But if there be a difference among them, where is perfection? For if there be difference in respect of wisdom, goodness, virtue, à perfecto deficit, there is a failing in perfection: if there be no difference, but an identity, there must also needs be an unity, in the Godhead. 2. Deus incircumscriptus est, God is incircumscriptible, he cannot be circumscribed, defined, or limited to a place: Quomodo, si multi diversique sunt, incircumscripti erunt? etc. But if they be many and diverse, how can they be incircumscriptible? For wheresoever is one, there cannot be another. 3. Differentia contrarietatem inducit▪ etc. Difference bringeth contrariety, and repugnance: if then the world were governed by many, how can it be, but it should be corrupted, and dissolved? Attenta in his ipsis gubernantibus pugna: considering the strife between these governor's. To this purpose Damascen lib. 1. de fid. orthodox. cap. 5, 6, 7. Bernard also thus setteth forth the unity of the Godhead: God is one, but not as the Sun or Moon is one, because there is not another: But he is Vnus sibi, idem est semper & uno modo: But he is one to himself, the same always, and after the same manner; so is not the Sun and Moon: Clamat uterque se non esse unum sibi, ille motibus, esta defectibus suis: Both of them proclaim, that they are not one and the same with themselves, the one by his motions, the other by the wain, and changes: So Bernard lib. 5. the considerate. But against the unity of the Godhead, it will be thus objected out of the 82. Psal. vers. 6. I said ye are Gods, and ye are children of the most high. Origen thus answereth, he calleth them, Deos, tanquam à Deo detoes, etc. Gods, but made Gods by God: Ver● Deus, unus est Deus, caeteris, qui ab ipso creati sunt, contulit nomen istud, non natura, sed gratia: The true God is but one God, unto the rest, which were created, not nature, but grace hath given this name: Origen. in mandat. primum. That place also of the Apostle will be objected, 1. Cor. 8.5. Though there be that are called Gods, whether in heaven, or in earth, as there be many Gods and many lords, etc. ●yr●l. conera. julian. l b. 8. To this Cyrillus maketh this answer: Nuda appellatione honorantur, alterius ab ipso existe●●es naturae, etc. They are so called only in name, being of another and diverse nature from God, etc. that is, they are so called of those that ignorantly worship them: the Gentiles term their Idols Gods, which are none: therefore it followeth in the same place of the Apostle, Yet unto us, there is but one God. Howsoever the Heathen being blinded, have imagined to themselves diverse Gods: yet the people of God, to whom the Lord revealeth the truth, acknowledge but one God. Cyril also in the same place, thus answereth touching the other place: Nunquid igitur, qui honorati sumus, ut voc●mur D●●, propterea naturae nostra mensuram ignorabimus? Shall we therefore, which have received this honour to be called Gods, be ignorant of the measure and condition of our nature? 3. Doctrine. That the belief in the Trinity is commanded in the first precept. AS this Commandment enjoineth us to believe the unity of the Godhead, so therein also is implied a Trinity of persons, the Father, Son, and holy Ghost, who as one God, are of us to be worshipped: for thus it may be concluded out of this precept. Jehovah the only God, is to be worshipped; but nor the Father only, but the Son, and the holy Ghost are of us to be worshipped: Ergo, the Father, Son, and holy Ghost are that one God. Simler. So our Saviour saith, Ye believe in God, believe also in me, joh. 14.1. Christ the Son of God, is God, because he is to be believed upon. And again, This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ, joh. 17.3. God the Father then, and Christ his Son, are the only very God. And that the Son of God is to be worshipped with the Father, the Prophet David showeth, Psal. 2. 11, 12. Serve jehovah in fear, etc. Kiss the Son lest he be angry. In the former verse, whom he calleth Son here, he nameth Jehovah. So we read in the words of the Prophet Agur, Prov 30.4. Who hath established all the ends of the world, what is his name, and what is his Son's name, if thou canst tell? Further, that the Spirit of God, is also one God with the Father and Son, to be worshipped and glorified, beside plentiful evidence out of the new Testament, which shall not need to be inserted here, because we are in hand with the law of the old Testament; sufficient testimony may be taken from the law, and Prophets: as Gen. 1.1. The Spirit of God moved upon the waters: But God only created the world. So likewise the renovation of the heart, is only the work of God, because it is a new creation: as David saith, Create in me a new heart, Psal. 50.10. but this is also the work of the Spirit: Take not thine holy Spirit from me: ibid. vers. 11. Likewise it is only Gods work to teach us his will, and to bring us to life eternal: but this is wrought by the Spirit, Psal. 143.10. Teach me to do thy will, for thou art my God, le● thy good Spirit lead me unto the land of righteousness. Ambrose very fitly proveth the Spirit to be God, by that place, judg. 14.5. where it is said, That the Spirit of the Lord came upon Samson: But jud. 16.20. after his locks were polled, it is also said: He knew not that the Lord was departed from him: He which came upon him before was the same, that departed from him now; there called the Spirit of the Lord, and here the Lord and Jehovah: therefore the holy Spirit is Lord and Jehovah. Ambros. lib. 2. the Spirit. cap. 2. Dam●scen doth thus excellently prove the Trinity by this demonstration: Vnus Deus, non sine Verb● est: God being but one, is never without the Word; but this Word he hath in himself begotten of his own substance, not like unto our word, which hath no substance, but vanisheth in the air, because the condition of our nature is temporal: But like as our word proceeding from the mind, neque per totum menti idem est, etc. is neither the same with the mind, nor yet altogether diverse from it: So is the Son unto the Father, which is his Word, the same in substance, but diverse in subsistence: Oportet autem & Verbum Spiritum habere: nam & verbum nostrum nequaquam spiritus est expers: But the Word also must have a Spirit, for neither is our word without a spirit: but here is the difference, our spirit is not of the same substance with us, but the drawing in of the air, for we are of a compound nature: but the Spirit of the Word, is of the same substance with the Word. To this effect Damascen lib. 1. de fide orthodox. cap. 6.7. And in the same place he useth another demonstration: Impossible est Deum destitutum esse nativae foecunditatis. etc. It is impossible that God should be destitute of natural fecundity: The Lord therefore must needs beget, Sed ex propri● substantia generat, but he begetteth out of his own substance, and that from all eternity: for if the Son had not been from the beginning coexistent with him, of whom he was begotten, we shall bring in a change of his substance: Nam cum non esset Pater, postea factus est Pater, for so, when he was yet no Father, he afterward should become a Father, etc. Damascen ibid. Thus out of the first Commandment, both the unity of the Godhead, and the Trinity is concluded: as Bernard thus elegantly inferreth: Quid sibi vult iste, ut ita loquar▪ ●ine numero numerus? si tria. quomodo non numerus? si unum, ubi numerus? What meaneth this number without a number? if there be three, how can there be but a number? if one, where is the number? But here I have what I may number, and what I may not number: there is one substance, and three persons, etc. Bernard. lib. de considerate. Thus by the unity of nature the error of the Gentiles is abolished, and by the joining of the Word and the Spirit to the Father, the Jewish opinion is overthrown: Et ex utraque secta nobis accedit utilitas, ex I●daica opinion naturae unitas, ex Gentilitia sola personarum discretio: So by either sect we receive some profit, by the jews opinion the unity of nature, by the Gentiles, the discerning and difference of the persons only. Damasc. ibid. Transgressor's then of this Commandment concerning the unity of the Deity, and Trinity of the persons, are 1. They which affirm and hold one God, but deny the three persons: as the Montanists, Heresies concerning the Trinity 〈◊〉 the fi●st manden●▪ and Marcellians in times past, and the Turks and Jews now. 2. They which hold not the distinction of three persons only, but the division also of substance, as the Tritheists. The Arrians and Eunomians are of the same sect qui filium Deum confitentur, sed conditum asseverant: which confess the Son to be God, but yet affirm him to be made: So they bring in another God, contrary to this precept, Thou shalt have no other Gods, etc. Theodoret. 3. They which brought in a quaternian of persons, as Anastasius the Emperor, and the Apollinarians. 4. They also which affirm the three persons to be but three names given unto God in Scripture: and therefore they say that the Father became man, and suffered for us: which are therefore called Patripassians. 3. Places of Confutation. 1. Confut. That justifying faith is not contained or commanded in the law. 1. BUt although to believe in the Trinity be commanded in the first precept, to adore and worship the Father, Son and holy Ghost, as the only God: yet it followeth not that justifying faith, which properly belongeth to the Gospel, whereby we apprehend Christ and his merits, should be contained and included in the law: therefore we mislike that assertion of Bellarmine, concurring therein with other Romanists, That the Gospel differeth from the law, as a perfect thing from an imperfect: and that the Gospel is contained and included in the law, as the tree in the seed. Bellarm. de justif. lib. 4. cap. 4. Some Protestants also come somewhat near this opinion: as Marbachius saith, that they offend against this precept, Qui Christi cognitione carent, quae cognitio, non alia re, quam fide in Christum constet: Which want the knowledge of Christ, which knowledge consisteth in nothing else, than in faith in Christ. Marbach. Commentar. in hunc locum. Against this opinion, that faith in Christ is not commanded in the Moral law, the reasons follow afterward, but first the question must further be explained. Of divers kinds of faith. 1. First then we are to distinguish of faith: which is of four kinds or sorts: 1. There is fides initialis, or fundamentalis, the faith of beginnings, or the fundamental faith: whereof the Apostle speaketh, Hebr. 11.6. That he which cometh unto God, must believe that God is, etc. And this kind of faith toward God, the Apostle referreth to the doctrine of beginnings, Heb. 6. 1. This faith apprehendeth only the being and essence of God: to know him to be the only Lord. 2. There is another faith, called fides miraculorum, the faith of miracles, touched by the Apostle, 1. Cor, 13.2. If I had all faith, so that I could remove mountains. 3. There is fides historica, an historical faith, which believeth all things to be true, that are written in the Scriptures: James 2.19. in which sense, S▪ james saith, The Devils believe and tremble, they believe there is a God, and that all is true which the Scripture speaketh of God, of his justice, power, punishing of sinners, rewarding of the righteous. 4. There is beside these a justifying faith, whereof S. Paul maketh mention; In that I now live in the flesh, I live by faith in the Son of God, who hath loved me, and given himself for me, Galath. 2.20. This faith is the life of the soul, whereby he which believeth is able in particular to apply unto himself the merits of Christ's death. Now this is the difference between these four kinds of faith: the first apprehendeth the essence and being of God: the second, the faith of miracles, his power: the third, which is the historical faith, his truth: the fourth, namely the justifying faith, his mercy. The three first, to believe God to be, to believe him to be omnipotent, to believe him to be just and true, are included in the first precept, Thou shalt have no other Gods, etc. but not the last: wherein is the error of the Romanists, that make all these kinds of faith the same in substance, differing only in property: which if it were true, than it were possible for them that have the one faith, to have the other, and so Devils also, which in some sort do believe, should also be capable of justifying faith. But this matter, that all these kinds of faith are not the same in substance, nor of like nature with the justifying faith, Synops. pap. pag. 879. is showed elsewhere, whither I refer the Reader. 2. Further, we are to distinguish of the law: for it is taken sometime more largely, either for all the Scriptures of the old Testament: as Luk 16.17. It is more easy that heaven and earth should pass away, than that one title of the law should fall▪ So joh. 15.25. It is written in their law, they have hated me without a cause: which testimony is found in the Psalms, Psal. 35.19. or else the law is taken for all the books of Moses: and so the Law and Prophets are named together. Matth. 7.12. This is the Law and the Prophets. But the law is sometime taken more strictly for the Moral law, whereof the Apostle speaketh, Rom. 7. I knew not sin but by the law: and so S. Paul opposeth the law of works, to the law of faith, Rom. 3.27. Now as the law is taken generally, either for all the old Scriptures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sense both contained and commanded in the law: for of Christ the Lord spoke by the mouth of his Prophets, Luk. 1.70. And Moses wrote of Christ: as our Saviour saith, Had ye believed Moses, ye would have believed me: for Moses wrote of me, joh. 5.45. But as the law is taken strictly for the Moral law, the law of works, which containeth only the ten words or Commandments, so we deny this justifying faith to be commanded in the law. 3. Indirectly, or by way of consequent it will not be denied, but that this faith also is implied in the law: because we are bound by the law to believe the Scriptures, and the whole word of God: for this is a part of God's worship, to believe his word to be true: and so some define faith: Est certa persuafio, qua assentimur omni verbo Dei nobis tradita: It is a certain persuasion, whereby we give assent to all the word of God. Vrsin. And so by this precept we are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament. But directly as a part and branch, and so a work of the law, Divers reasons showing, that justifying faith i● not commanded or contained in the Moral law. we deny justifying faith to be in this precept, or any other, prescribed or commanded. The reasons are these: 1. The Moral law and the Gospel differ in the very nature and substance: for the one is naturally imprinted in the heart of man, the other is revealed and wrought by grace. The first the Apostle testifieth, where he saith: The Gentiles which have not the law, do by nature the things contained in the law, Rom. 2.14. The other also is witnessed by the same Apostle, Rom. 2.24. We are justified freely by his grace. The argument than may be framed thus: The moral law is grafted in the heart of man by nature: but faith in Christ is not by nature, but by grace above nature: for if it were natural, all men should have faith, which the Apostle denieth, 2. Thessal. 3.2. Faith then in Christ belongeth not to the law. Therefore it is strange, that Bellarmine confessing in another place, that pracepta decalogi sunt explicationes juris natura: that the precepts of the decalogue are the explications of the law of nature, Lib. 2. de Imaginib. Sanctor. cap. 7. could not infer hereupon, that the precepts of faith and of the Gospel are no explications of the law of nature, and therefore have no dependence of the moral law. Ambrose useth this very argument: Nemo sub l●ge fidem constituat, lex enim intra mensuram, ultra mensuram gratia: Let no man place faith in the law: for the law is within the measure (and compass of nature) but grace is beyond measure. Ambros. in 12. Luc. 2. The effects of the law of works, and the law of faith are diverse: for the one worketh fear, the other love and peace, as the Apostle saith: Ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, whereby we cry Abba Father, Rom. 8.17. Again the Apostle saith, The letter killeth, the Spirit giveth life, 2 Cor. 2.6. Thus than the argument standeth: the same thing cannot be the instrument of contrary things, of life and death, peace and terror, love and fear: for a Fountain cannot make both salt water and sweet, jam. 3.12. But the law is the minister of death, of fear and terror: Ergo, not of life and peace, and so consequently not of the faith of the Gospel, which bringeth all these. 3. The same thing doth not both make the wound, and give a plaster to heal it. The law doth show us our sin, faith by grace in Christ healeth it: the law reviveth sin: Without the law sin is dead, Rom. 7.8. but we are dead to sin, and alive to God in jesus Christ our Lord, Rom. 6.11. The same cannot make us both to die unto sin, and revive sin: the law doth the one, therefore not the other. So Augustine saith: Ad hoc data est lex, ut vulnera ostenderet peccatorum, qua gratiae benedictione sanaret: Therefore was the law given, that it should show the wounds of our sins, which it should heal by the benediction of grace. August. de penitent. medic. 4. The Preachers, publishers, and givers of the law and Gospel are diverse: The law was given by Moses, but grace and truth came by jesus Christ, joh. 1.17. But if justifying faith were commanded in the law, than grace also should come by the ministry of Moses, that gave the law. This is Bernard's reason, who further inferreth thus: Venit pr●inde gratia plenus & veritate Dominus noster, etc. Therefore Christ our Lord came full of grace and truth; that what could not be done by the law, might be fulfilled by grace. Serm. par●▪ 28. 5. The qualities and conditions of the law and the Gospel are diverse, the law promiseth life to him that worketh: Moses thus describeth the righteousness of the law, That the man which doth these things, shall live thereby, Rom. 10.5. But the Gospel requireth not the condition of working, but believing, to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. If then faith were commanded in the law, to believe, should also be a work of the law: then the Apostles conclusion were in vain: I conclude that a man is justified by faith, without the works of the law. But if faith be excluded out of the works of the law, than it is not commanded or contained in the law, for than it should be a work of the law. 2. Further, the invocation of Angels and Saints, which is commonly practised, and stiffly maintained in the Church of Rome, is another apparent transgression of this first commandment: because they give a special part of the divine worship, which consisteth in prayer, and invocation, unto the creature. First we will see and examine the arguments, produced by the Romanists, in defence of this superstition, and then by other reasons out of the Scriptures convince and confute them. The Romanists Arguments answered, brought in defence of the invocation of Saints. 1. THe Saints do pray for us: therefore we may and aught to pray them. The antecedent or first part, that the Saints do pray for us, they would prove by these places of Scripture: Exod. 32.13. Moses thus saith in his prayer, Remember Abraham, Izhak and jakob thy servants, etc. jerem. 15.1. Though Moses and Samuel stood before me, yet could not my affection be toward this people. Baruch. 3.4. O Lord God almighty, hear now the prayer of the dead Israelites. 2 Macchab. 14.15. And Onias spoke and said, This is a lover of the brethren, who prayeth much for the people, to wit, jeremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch, and the book of Macchabees, they prove nothing, because they are no books of Canonical Scripture. 2. The other testimonies are impertinently alleged: for in the first Moses maketh no mention of the prayers, which Abraham, Izhak and jakob should make for the people, but of the covenant which the Lord made with them. In the other, of an hypothetical and conditional proposition, they make a categorical and absolute affirmation: The text is, If Moses and Samuel stood: they infer, that Moses and Samuel did stand. Simler. But it may better be answered: that if these were alive among the people to stand before the Lord for them in prayer, etc. as see the like, Ezech. 14.14. Though these three men, Noah, Daniel and job were among them, they should deliver but their own souls by their righteousness. 3. The Saints do pray unto God by their general wishes and desires, as wishing that the Kingdom of God were accomplished▪ as Revel. 6.10. The souls under the Altar cry with a loud voice, saying, How long Lord, etc. dost thou not judge and avenge our blood▪ But our particular necessities they are ignorant of, and so do no● make particular requests for us: therefore the argument followeth not; they pray by their general desires for the Church: Ergo, they pray for us in particular. 4. Seeing that the Romanists do hold, that the Patriarches and Fathers of the old Testament, were in Limbo, which they make a member or part of hell: they do contradict themselves, in making them mediators and intercessors in heaven. 2. Argum. The Angels, they say, know our affairs and pray for us: As Zachar. 1.12. The Angel of jehovah answered and said, O Lord of hosts how long wilt thou be unmerciful to jerusalem? etc. Therefore it is lawful to pray to the Angels. Answ. 1. That the Angels do report our affairs unto God, and so may make relation of our prayers and words also, as of our other gests and acts unto God as the Lords messengers and ministers, we will not deny: but that they make any particular requests for men, the Scripture no where speaketh, and we are not bound to believe: the relation of our prayers unto God is one thing, and mediation and intercession is another. 2. That Angel of jehovah, which prayed for Jerusalem, was the Lord Christ, who maketh intercession for his Church: unto whom the rest of the Angels return their message, vers. 11. who is also called jehovah, vers. 20. 3. Neither doth it follow, if it could be proved out of Scripture, that the Angels prayed fo● us, that we are to pray to them: because they are not always present to hear us: and we are forbidden in Scripture to worship them, Revel. 22.9. and therefore to pray unto them, which is a part of divine worship. 3. Argum. The Saints that are living do one pray for another, much more the Saints being dead, because their charity is more perfect: and seeing there is a communion of Saints, as of the living▪ so also of the dead, which communion being not in faith and hope, whereof there is no more use with them, that are at rest, it remaineth it is in charity: As therefore we may request the living to pray for us, so we may pray the dead also, to entreat for us. Answer. 1. The argument followeth not, for the Saints alive do one know another's necessity, so do not the Saints departed this life: Isay 63.16. Abraham is ignorant of us, and Israel knoweth not us: and they might as well infer thus; The Saints alive do one instruct and teach another, Ergo, much more the Saints departed. 2. Their charity is seen, in that they do in general long to have us joined with them in that blessed estate, though in particular, because they know not our wants, they cannot wish our supply. 3. And though it be granted that this communion is in charity, this proveth no particular intercession made by them for us: but as we in general give thanks in earth, for their peaceable departure, and deliverance from the miseri●s of this life: So they in general desire, that we may be partakers of the same blessed rest with them. 4. We request the living to pray for us, because they are present with us, but the dead are absent, and hear us not: it may as well be inferred from hence, that we may also consult with the dead, and ask counsel of them: which is directly forbidden, Deut. 18.11. 4. Argum. Absolom could not be admitted to his father's presence, till joab had mediated for him, and Bethshaba Salomon's mother, entreated for Adoniah: So it is necessary to have mediators to come unto God. Answer. 1. We have also one sufficient Mediator Christ Jesus, who is able sufficiently to reconcile us unto God. 2. Though many mediators are used in Prince's Courts: because either the Prince is ignorant of our affairs, or his affection estranged: yet it is not so with God, who knoweth all things, and the love of Christ toward us exceedeth the love of all other inferior mediators which men can seek unto. 3. The example of Bethshaba, is unfitly alleged, for she obtained not her suit. 5. Argum. Invocation of Saints is warranted by the Scripture: 1. Gen. 48.16. jacob saith concerning Joseph's two sons: Let my name be named upon them. 2. job 5.1. Eliphaz saith to job, Call now, if any will answer thee, and to which of the Saints wilt thou turn thee? 3. Praise the Lord in his Saints, Psal. 150.1. 4. Eze●h. 22.30. I sought for a man among them, that should make up the hedge, and stand in the gap before 〈◊〉, etc. but I found none. Answer. 1. jacob meaneth by that phrase, that they should be called by his name, and counted as his children, as the same phrase is used, Isai. 4.1. seven women shall take hold of one man, and say, etc. Let thy name be called upon us: who will say, that they prayed to their husband? they desire to be called by his name. 2. Though that had been Eliphaz meaning, that job should have made some of the Saints departed, his patroness: yet because jobs friends maintained an evil cause, and afterward are reproved of God for it, all that they say, is not to be justified: but that is not Eliphaz meaning; he speaketh of the Saints and righteous living, to see if job could find among any of them a patron to defend his cause. 3. The place in the Psalm is to be read, Praise God in his Holiness. jun. Or in his Sanctuary. Vatab. Neither doth it follow, because God is praised in his Saints, therefore we are to pray to Saints: as it followeth in the next words, Praise him in the firmament: will they have also the firmament prayed unto. 4. That place in Ezechiel, is understood of men living, not of the dead. 6. Argum. The honour given unto the Saints, redoundeth unto Christ, as he saith, Matth. 25.45. In as much as ye did it, unto one of the least of those, ye did it unto me. Answ. Our Saviour speaketh of his members living here upon earth, to whom we are to extend our charity, not of the dead: and of such honour, as is due unto the Saints, not of that which is due unto God, for to give that to any creature, were not to honour, but dishonour God. 7. Argum. Many miracles have been done, at the tombs and sepulchres of the dead, where prayers are made: therefore God is well pleased, that they should be prayed unto. Answer. 1. The argument followeth not: so by the touching of Elishaes' bones, one that was dead was restored to life: this was to confirm their doctrine and prophetical calling. 2. Many of those miracles are feigned, and small credit is to be given unto them. 3. Some of them were wrought by the operation of Satan to deceive: as the Lord warneth his people to take heed of such false Prophets which show signs, Deut. 13. And S. Paul saith, That Antichrist shall come by the power of Satan, etc. in lying wonders. Among the Gentiles, such miracles and wonders also were wrought. This may suffice for an answer to their reasons. Our arguments follow. Reason's out of Scripture, disproving the invocation of Saints. 1. THere is neither precept nor example extant in Scripture, to warrant the invocation of Saints, the Scripture sendeth us to God: Call upon me in the day of trouble and our Saviour teacheth us to pray to his Father, Our Father. In matters of doctrine, an argument drawn negatively from the Scriptures, doth conclude strongly. 2. The Saints know not our affairs: Abraham is ignorant of us, Isai. 63.16. they are not present to hear us, they are at peace, their soul's rest under the Altar, Revelat. 6. they do not know our hearts, therefore they are not to be prayed unto: all these things are requisite in them, to whom we should offer our prayers. But they say, that the Saints in the divine essence, as in a glass do behold our affairs. Contra. Whether do they behold all, or what it pleaseth God to show them? not the first, for they know not the time of the coming of Christ to judgement: if the second, than God must first be prayed unto, to reveal our affairs unto them: were it not then much better for us to go the next way unto God? 3. S. john saith, We have an Advocate with the Father, jesus Christ the righteous, 1 joh. 2.8. We need then no other Advocates: for we have greater cause to doubt of the love and inclination of the Saints toward us, than of the love of Christ. 4. Christ biddeth us ask in his name, and promiseth we shall receive, joh. 16.24. Then are prayers made to others superfluous: seeing by Christ we are promised to obtain our requests. 5. There is none other name under heaven, (than Christ's) whereby we must be saved: If we have salvation in Christ, than all other good things: It is the Apostles reason: If God gave his Son for us, How shall he not with him give us all things also? Rom. 8.32. 6. This invocation of the Saints, maketh a way for superstition and Idolatry, for so the Heathen did invocate the name of the dead, and place them in the number of the gods, erect Temples and Altars, and consecrate festival days unto them. 7. God only is to be worshipped; invocation is a part of the divine worship; therefore to be yielded unto God. They would shift us off here, with a distinction of religious adoration: one which is in the highest degree, and so proper unto God, another inferior, which may be yielded to Angels and Saints. Contra. In that adoration, which they yield unto Saints, they do the same things, which they offer unto God: as in consecrating of Altars, Temples, Holidays unto them: and they do attribute unto them omnipresence, and omniscience, to know all things, and to be every where present, in a manner as they ascribe these things to God. Ex Simler. Moral Observations upon the first Commandment. 1. Observ. The neglect of the honour and worship of God the cause of calamities in the world. THis first precept, which commandeth the worship of God, teacheth what is the cause why the Lord punisheth the world with famine, war, unseasonable weather, scarcity of the fruits of the earth: even because his worship is neglected, as the Lord saith by his Prophet: Because of my house, that is waste, and you run every man to his own house: therefore the heaven over you stayed itself from dew, and the earth stayed her fruit, Hag. 1.9. Cyprian to the same purpose thus elegantly writeth: Quereris quòd nunc tibi minùs uberes fontes, etc. Thou complainest, that now adays the fountains are not so flowing, nor the air so wholesome, nor the rain so plentiful, nor the earth so fruitful, etc. Tu enim Deo servis, per quem tibi cuncta deserviunt? tu famularis illi, cujus nutu tibi cuncta famulantur? For dost thou serve God, by whose means all things serve thee? Dost thou wait on him, by whose beck all things wait on thee? Cyprian, contra Demetrian. Whereby we are admonished, that when such calamities and judgements are in the world, we should return to our duty, and set up the worship of God, and give him the praise: then will he in mercy return unto us, as he saith by his Prophet: Build this house, and I will be favourable in it, Hag. 1.8. 2. Observ. Not to trust in riches. Again, this precept reproveth them, which put their trust or confidence in any thing beside the Lord: as they do which put confidence in man, or repose their trust in riches: And therefore the Apostle doubteth not to call the covetous man, an Idolater, Ephes. 5.5. because he thinketh his life standeth in the abundane of riches: David therefore exhorteth rich men, If riches increase, set not your heart upon them, Psal. 62.11. 3. Observ. Against those that run unto Witches and Soothsayers. FUrther, as in this Commandment, witchcraft and all kind of sorcery is forbidden, so also is it a wicked and abominable thing to seek unto Witches, and Soothsayers, which is condemned by the Prophet Isay 8.19. When they shall say unto you, inquire at them, that have a spirit of divination, and of the Soothsayers, etc. should not a people inquire after their God? from the living to the dead? For herein foolish people offend two ways, in forsaking God, and running unto such means, which cannot help them: as the Prophet jeremy saith, My people have committed two evils, they have forsaken me the fountain of living waters, to dig them pits, even broken pits, that can hold no water, jerem. 2.13. So Ahaziah King of Israel sending to Baalzebub for recovery of his hurt, found therein no help; and beside, he showed his infidelity, in not seeking unto the God of Israel, 2 King. 1.16. Upon the second Commandment. 1. Questions discussed. QUEST. I. What a graven Image is. 4. THou shalt make thee no graven Image, neither any similitude, etc. 1. Some in stead of sculptile graven, read, an Idol, and they make this difference between an Idol, and an Image or similitude: An Idol is a representation of a thing that is not, neither hath any being in the world: as if one should make the Image of a man's body, with the head of a dog, or a body with two faces: such a shape, Quam ●o●●lus non vidit, sed animus sibi fingit, which the eye hath not seen, but the mind imagineth, they say is an Idol: a similitude or Image is of such things, as are seen in the world: and to this purpose they allege that saying of the Apostle, 1 Cor. 8.4. We know, that an Image is nothing in the world. Gloss. ordin. ex Origen. Contra. But this place of the Apostle is not rightly applied: for there the Apostle speaketh in general of all the Idols of the Heathen, of what shape or fashion soever, that they were a● nothing in the world, that is, vain things, which men's superstitions fancies had devised: which saying of the Apostle, is agreeable to that of Samuel, where the Prophet exhorteth the people to serve the Lord, And not to turn back after vain things, which cannot profit you, nor deliver you, 1 Sam. 12.21. And further, the word pesel here used, signifieth any thing that is graven, of pasal to grave. Oleaster. 2. This then is the difference between these two words, pesel, a graven Image, and temunah, a similitude or likeness: the first is a picture proportioned and fashioned out of stone, wood or mettle, and so carved, and graven: a similitude is an Image Picta in plani● superficiebus ex solis coloribus facta, painted in plain tables, only made of colours: and these similitudes, though they be evil, yet Non tantum nocent sicut statuae, do not so much hurt, as the other resemblances, because these come nearer to ●he nature of things living, and so may more easily deceive. Tostat. quast. 3. So also Lyran. 3. Some Hebrews think, that temunah signifieth any similitude, either of things visible, or invisible: but Oleaster thinketh, tha● the representation of things visible, is rather understood by this word, as Deut. 4.15. it is said, Ye saw no 〈◊〉 in the day that the Lord spoke unto you: the first opinion is more probable, because the invisible spirits, as Angels use to be pictured, as well as visible things. QUEST. II. What things a similitude must not be made of, to worship. THat are in heaven above, etc. 1. By this are forbidden first the worshipping of the celestial bodies, as the Sun, Of the stars. Moon, and the Stars, as is more at large showed, Deut. 4.19. for the Gentiles worshipped these: whose corruption the Israelites followed: as the Idolatrous Kings of Judah did dedicated houses to the Sun, 2 King. 23.11. and the superstitious women did offer incense to the Moon, whom they call the Queen of heaven, jerem 44.18. They were not then to make any similitude of these celestial bodies, to worship them. Beside, the fowls of the air are comprehended under those things that are in heaven: as it is explained Deut. 4.17. Or the likeness of any feathered fowl, that flieth in the air: for the Gentiles also worshipped fowls and birds; as the Eagle which they consecrated to jupiter, the Dove to Venus, the Peacock to juno, the Raven to Phoebus, the Bat to Minerva: Tostat. quaest. 4. 2. Neither were they to make any likeness of beasts of the earth to worship them: Of the Beasts. for diverse of the Heathen did adore the terrestrial creatures: as the Egyptians made Apis, which was a pied Bull, their god: they also worshipped a Ram: for so they pictured Libycus Ammon with a Rams head: and generally the Egyptians worshipped all those cattle, which the Hebrews used to sacrifice unto God, as it appeareth Exod. 8.26. 3. They are forbidden also to make the likeness of any thing in the waters, as fish, or other creeping things, as it is further explained, Of Fishes. Deut 4.18. For the blind Gentiles did worship fishes: for although at the beginning, when Idolatry was first taken up among the Heathen, they at the first fell not to this grossness: because in those first ages, navigation was not so common, and so they had not any great experience of the waters, and fish: yet afterward, the fondness of the Heathen brought them also into this foolish vain, to worship fishes: as the two fishes they made one of the signs in the Zodiac, because Venus and Cupid, two of their gods, when they fled away from Tipheus the giant, did take upon them, as their Poets fain, the shape of two fishes: likewise, they set the Delphine as a sign among the stars, in memory of Ari●n the Musician's deliverance, Whether the waters be under or above the earth. who being cast into the Sea by the mariners that rob him of his riches, was carried by a Delphine, being alured by his music, safe to the land. Ex Tostat. quaest. 4. 4. The waters are said to be under the earth, not in respect only of the higher parts of the earth, or because it descendeth into the concavities, and hollow places of the earth, cum tamen sit supra terram, being yet of itself situate above the earth, as Tostatus: but rather, as Cajetan thinketh, Situs aquarum est terra habitabili inferior, the situation of the waters is indeed lower than the habitable earth: as it is said to be founded upon the seas, Psal. 24.2. QUEST. III. Of the difference between bowing down and serving. Vers. 5. THou shalt not bow down to them, neither serve them, etc. 1. Cajetan referreth both these unto the external act of worship, as in bowing the knee, uncovering the head and such like, and offering of sacrifice: which he understandeth under the name of service: Omnis enim oblatio sub servitutis nomine comprehenditur: For all kind ob oblations are comprehended under the name of service. The internal act of adoration he would have contained in the former precept, Thou shalt have no other gods, etc. To the same purpose Tostat. quaest. 4. But this being a diverse commandment from the former, it forbiddeth all kind of worship of Idols, both external and internal: Idolatry is the proper transgression of this precept, and therefore therein is absolutely and generally condemned. 2. Their opinion then is rather to be received, that do thus distinguish these two: the first word shacah, to bow down, signifieth that outward worship, which is done by the body, or the members thereof: the other word ghabad, betokeneth to serve: and it importeth such, service, as the servant yieldeth to his master. Oleast. which is in the mind. So also Pr●copius: Cultus proficiscitur ex animo, adoratio fit specie quadam cultus: Worship proceedeth from the mind, adoration is in outward show. He that worshipped Idols, doth also adore them, that is, outwardly: but he that adoreth, or boweth himself unto them, that is, by external gesture, doth not always worship. As a man may be constrained by torment to give outward adoration to Idols, which in his mind he knoweth to be nothing. So it is forbidden, ut nec affectu colas, nec specie adores, that neither thou worship them in affection, nor adore them in show: Gloss. ordinar. Nec excusatur Marcellinus Papa, qui tamore impulsus exteriori actu obtulit illis thura: Neither is Pope Marcellinus excused, who being compelled by fear, did in external act offer incense unto them. Cajetan. QUEST. IV. In what sense the Lord is called a jealous God. Vers. 5. I Am the Lord thy God, strong, jealous. 1. origen showeth well how the Lord is jealous of his people: Zelans dicitur Dominus, quia animum sibi mancipatum non patitur damonibus admisceri: The Lord is said to be jealous, because he will not suffer the soul addicted to his service, to have any society with devils. Like as a man is jealous over his wife, but that she may keep herself only to his love, but for other women he careth not: So the Lord was jealous over his people: but as for the Gentiles, he suffered them to continue in Idolatry, he was not jealous over them. The jealousy therefore of the Lord proceedeth from his love: but if his people, whom he is jealous of, shall commit spiritual fornication still, than the Lord threateneth to cast them off, and to be no more jealous of them: as the Lord saith by his Prophet, My jealousy shall depart from me, and I will cease, and be no more angry, Ezeck. 16.42. Zelus itaque charitatem declarat: The zeal therefore of God showeth his love. Theodoret. 2. Zelare dicitur Deus cum creaturam, quam non vult perire, castigat: God is said to be jealous of his creature, which he doth chastise and correct, that it perish not. Augustin. 3. The Manichees took exception to this, that the Lord calleth himself a jealous God: which they took to be an affection unmeet for God: and so they would deprave the author of the old Testament. To whom Augustine maketh this answer: That like as the wrath of God, non est perturbatio mentis, sed potentia vindicandi: is no perturbation of mind, but his power of revenging: sic zelum Dei non crucia●um animi, etc. So the zeal of God we understand, not to be a vexatien of the mind, such as the husband is tormented with against the wife, or the wife against the husband, sed tranquillisimam sincerissemamque justitiam▪ but Gods most sincere and calm justice, etc. And further he excellently showeth the cause, why the Spirit of God in Scripture useth such terms of God, quae apud homines in vitio poni solent, which among men are taken in the worse part, ut inde admonerentur, etc. that men thereby should be admonished, that even when they speak, as they think, with honour of God, they speak not worthily of the divine Majesty: cui honorificum potius silentium, quam ulla vox humana competeret: to whom honourable silence better agreeth, than any speech of man. 4. julian the Apostata also here thus objected: whereas the Lord is said to be a jealous God; either he suffered Idols to be worshipped in the world, then is not Idolatry to be condemned: or if they were worshipped against his will, then is he not omnipotent. Answ. 1. A man is jealous of his own wife only, and not of another woman: therefore because God had no care of the Gentiles, as of his own people that were espoused unto him, he is not said to be jealous of them. 2. He suffered them to walk after their own lusts: not because he could not have hindered them; but the wise Creator permitteth the reasonable creature to follow the instinct of their nature: yet calling some by grace whom he pleaseth, and punishing the rest for abusing the light of nature, who therefore were left inexcusable, because knowing God by the creatures, they yet did not glorify him as God: as the Apostle showeth, Rom. 1.21. QUEST. V. Of the titles which the Lord here giveth himself, and wherefore. I Am the Lord thy God, strong, jealous, etc. The Lord giveth unto himself here four several titles, the more to enforce this commination following: 1. He calleth himself their God, because he had taken them into his special protection, and had bestowed many benefits upon them, therefore they ought to love him more than any other. Tostat. 2. He is a strong God, potest se veluno nutu vindicare, which can revenge himself at his beck. Lippom. And he is strong, as well to effect his promises to the obedient, as to punish the disobedient. Vrsin. 3 Zelotes est nolens habere consortium in amando: He is jealous, he can abide no partner, in that which he loveth. Tostat. And this as well signifieth his indignation, qua commovetur suis contumeliis, whereby he is moved for the contumelies that are offered unto him. Vatabl. as the love of God toward them: for jealousy ariseth, ex amore ejus, qui laditur propter turpitudinem, etc. from the love of him that is hurt, because of some uncleanness committed, etc. Vrsin. 4. Lastly, in saying, visiting the iniquity: he showeth his severity: in tantum non connivet ad impietatem, etc. he is so far from winking at impiety, that he punisheth it even in the posterity of the wicked, and their sons and nephews. Lippom. QUEST. 6. Of the general commination and promise annexed. VIsiting the iniquity, etc. 1. Some take this to be a special persuasion added to this commandment, Quia inter omnia praecepta nullum majus est, quam hoc: Because there is none among all the precepts greater than this. The general motive was set before, because he brought them out of the land of Egypt. Tostat. 2. But I approve rather their opinion, which take this commination and promise to appertain unto all the commandments: but to be joined to this, because it is fundamentum caeterorum, the foundation of the rest. Vrsin. Huic mandato tanquam principali ex quo alia oriuntur, addidit Dominus minas, etc. To this commandment as the principal, out of the which the other take their beginning, the Lord added threatenings, and promises, etc. Lippom. And this is confirmed by the words here following, vers. 6. to them that love me, and keep my commandments: the Lord maketh mention of keeping his commandments, not of one, but of all. 3. It might have pleased God simply to have propounded his commandments: but he both adjoineth promises to stir up our dulness, and threatenings to terrify the perverse and froward: which promises are rendered, not as the deserved reward of our obedience: for it is of mercy: as the Lord saith, showing mercy unto thousands: otherwise we do no more than our duty, and therefore deserve nothing. Simler. QUEST. VII. How it standeth with God's justice to punish the children for the father's sins. THe iniquity of the fathers upon the children, etc. 1. Theodoret upon this place hath this singular opinion by himself: Quod nudae literae insistere impium sit, etc. That it is evil to insist here upon the bare letter, seeing the law saith, The fathers shall not be put to death for the children, nor the children for the fathers, but every man shall be put to death for his own sin, Deut. 24.16. And he addeth further: Majores apud Deum sunt comminationes, quam poenae, etc. That God useth greater threatenings, than punishments: as every one that was not circumcised at the eight day is threatened to be cut off: and yet many in the desert were uncircumcised at that age, whom joshua circumcised in Gilgal: and so here he thinketh that this is threatened only to terrify parents from sinning. So Theodoret. Contra. 1. But this were to give great liberty to offenders, to think that God only threateneth for terror: it might be inferred as well, that God doth but dally also with his promises, as with his threatenings: which were impious to think. 2. If God do not always punish as he threateneth, it doth not argue any revocation of his judgements, but his merciful forbearing to call men unto repentance. 3. That commination against the neglect of circumcision is not denounced against the infant, whose fault it was not, if he were not circumcised the eight day, but against them that did not see it performed on their infant, as appear by the example of Moses, Exod. 4. punished for the neglect of circumcision. And so accordingly all they, which deferred the circumcision of their children in the wilderness, their carcases fell there. 2. origen maketh this allegorical exposition: The father that sinneth he maketh the Devil: Pater peccati diabolus est: The devil is the father of sin: all they are his children which do his works: Diabolus ergo, dum hic mundus stat, non recipit sua peccata, etc. The devil, while this world standeth, doth not receive punishment for his sins: redduntur infilios, i. in eos quos genuit per peccatum: but upon his children, whom he hath begotten by sin, are their sins rendered: for men, while they are in the flesh, are corrected of God, etc. Contra. But that this is a forced, and far fetched exposition, the other opposite part manifesteth, of the Lords showing mercy unto thousands: but the devils expect no mercy. And again, seeing this commination is specially made to terrify wicked parents; it can no ways concern the Devil, to whom the law was not given, but unto men. 3. Hugo de S. Victor. giveth this reason, why children are punished for the sins of their fathers: because they are, Sicut aliquod membrum ipsorum, quia in ipsis malefactoribus quo dammodo erant seminaliter & peccabant: They are as a part of them, because they were in seed in the malefactors themselves, and so in a manner sinned in them. Contra. But the Prophet saith, the same soul that sinneth shall die: the children being but yet in the loins of their fathers, as the tree in the seed, had no souls, therefore then could they not sin. 4. Some do reconcile this law, and that other Deut. 24. where it is said, that the fathers shall not be put to death for the children, nor the children for the fathers, after this manner: that there a rule is given for the proceedings in civil judgement, that one shall not suffer for another: but this is understood of God's judgement, before whom all are held as guilty, and who prescribeth no law to himself. Acacius. Contra. But this solution is not sufficient: for Ezechiel, which saith, the same soul that sinneth shall die, speaketh also of the judgements of God, which should not be inflicted upon the children for the fathers. Ex Simler. 5. Cajetan giveth this solution: Although God in the law command, that the sons should not be put to death for the sins of the fathers: Ipse tamen qui creator, conservator & Dominus est unicuique nemini facit injuriam, etc. Yet he that is the Creator, preserver, and Lord of every man's life, doth no man wrong, if he temporally chastise the sons, etc. His reason dependeth upon God's right, and power, which he hath over every man's life, that as he gave it, so he doth no wrong to take it away at his pleasure. Contra. But the Lord saith by the Prophet, Ezech. 18.32. I desire not the death of him that dieth. Now if there were no other cause why the Lord should punish the children of the wicked, in taking away their life, but the will and pleasure of God, the Lord should seem to desire the death of men: contrary to that saying of the Prophet. 6. Procopius giveth this exposition: that God threateneth to punish the posterity of the wicked, ut parentes à peccandi licentia retraheret: to withdraw the fathers from sinning: parents non tam dolent sua morte, quam liberorum, prasertim si his fuerint authores mortis: Fathers do not so much grieve for their own death, as for the death of their sons, especially if they were the cause of it. Contra. This is true, that the punishment of the children redoundeth to the parents: but this is not all, that by this means the fathers should be drawn to repentance: for although their children be near them, yet they are nearer to themselves, and their own punishment would much more move them. 7. There remain two most usual expositions: the first is, that temporally sons may be chastened for their fathers, but not eternally: for aeternaliter quilibet punitur pro malo, quod egit, etc. For eternally every one shall be punished for the evil, which he doth himself. Tostat. quaest. 5. So also Thomas: Si loquimur de poena, qua habet rationem medecina, etc. If we speak of that punishment, which is by way of medicine, we may be punished for another. Such are all temporal and bodily corrections, they are medicinal, and tend to the good of the soul: and the son, quantum ad animam non est res patris: in respect of his soul is not any thing of his father, but in respect of his body. Sic Thom. 1.2. quaest. 87. artic. 8. Contra. Although this exposition be sound and true, yet it doth not fully take away the doubt moved before: 1. For the Prophet Ezechiel also speaketh of temporal punishment, namely of captivity, which the son should not bear for the father. 2. And this place is rather understood of eternal punishment, than temporal, which the sin of Idolatry deserveth. Simler. 3. And the phrase here used, visiting the iniquity of the fathers upon the children, showeth that the Lord speaketh rather of penal judgements, which should be inflicted upon the sons of the wicked, than of medicinal corrections. 4. And Augustine further urgeth this reason: that if it be understood of temporal chastisement, as of captivity, then non solum odio haebentibus, sed diligentibus se redderet peccata, etc. God should not only render the sins to those that hate him, but to those that love him; for Daniel, and the three children, and Ezechiel with other righteous men, went into captivity. Sic Augustin. quaest. 14. quaest. veter. & novum Testament. 8. There remaineth the second common and received sense of these words, which most of the fathers thus understand, that the Lord will visit the iniquity of the fathers upon the children, if they also continue in the wicked race, and follow the evil example of their fathers: as Hierome; Ideo iniquitates eorum portaverunt, quia imitatores eorum in nequitia extiterunt, Therefore rhey do bear the iniquity of their fathers, because they did imitate them in their wickedness. Hieron. in oration. jerem. Some agreeing in general with the rest, that it is to be expounded of the wicked children of wicked parents: yet do understand it of original sin, which is properly called the sin of the fathers, because they received it from them, which is punished in unregenerate children of the wicked, but is pardoned in those that are regenerate. To this purpose Gregor. lib. 15. Moral. cap. 22. Contra. But original sin is extended further than to the third and fourth generation, which are here mentioned: therefore it is not like, the Lord meaneth that sin. Ex Simler. Some will not have this place at all understood of the sins of the fathers, but of the children only, qui peccant sicut patres, which sin as their fathers did. But, as Tostatus well argueth against this assertion: This were not to punish the sins of the fathers in the children, Sed peccatorum filiorum malorum in seipsos, but of the wicked sons in themselves. Tostat. quaest. 5. Therefore the former exposition is currant, to expound these words of the sins of the children, which they learned of their fathers: Quia patrum extiterunt aemulatores, haereditario malo de radice in ramos crescente: They are punished, because they ded emulate their fathers, this hereditary evil growing from the root into the branches. Hieron. in Ezech. cap. 18. So also Augustine, Ex eo, quod addidit, qui me oderunt, etc. In that he addeth, which hate me, it is understood, that they are punished for the sins of their fathers, Qui in cadem perversitate parentum perseverare voluerunt: Which would persevere in the same perversity of their fathers: August. cont. Adimant cap. 7. Gregor. Quisquis parentis iniquitatem non imitatur, nequaquam ejus delicto gravatur, He that imitateth not the iniquity of his father, is not burdened with his sin, lib. 15. moral. cap. 22. Chrysostome. Si nepos secutus fuerit vias patris & avi sui, etc. If the nephew do follow the ways of his father, and grandfather, thou wilt render unto them to the third and fourth generation. Chrysost. homil. in Psal. 84. Super illa, non in aeternum irasceris, etc. Severus. Therefore it is added, Of those that hate me, Vt apertum fiat, non ob parentum peccata, sed ob illorum odium adversus Deum eos puniri: That it may be manifest, that they are not punished for their father's sin, but for their own hatred against God. Ex Lippoman. Diodorus: In eisdem peccatis persistentes just as poenas exolvetis: Persisting in the same sins you shall pay just punishment. Rabanus. Peccata patrum iniquorum non redundant ad filios, si eorum imitatores in malo non fiant. The sins of the wicked fathers, do not redound to the children, if they do not imitate them in evil. Ex Lippom. All these fathers do understand, that clause, eorum qui odorunt me, Of those that hate me, not of the father's alone, as Tostatus, but of the children also named before: that it answereth to them all: and so not only the construction of the words giveth it: for this clause being the last of the sentence, showeth it hath reverence to that which goeth before: but the other opposite part, Unto thousands that love me, doth more manifest it: for there is no mention made of fathers, but of the thousand generations, unto whom this condition is annexed, Of those which love me. But against this exposition, which in this place I prefer before the rest, it will be thus objected. 1. Object. If the father be evil, and the son's evil, they shall not only be punished unto the third, and fourth generation, sed etiam in mille, but to a thousand. Tostat. Answ. It is true, that the generation of the wicked shall be punished for ever, so long as they continue evil: but the exemplary sins of the fathers, are said to be visited only to the third and fourth generation, because so long the impiety of the fathers may be had in remembrance. We therefore here understand, not the particular sins only of the wicked children, but the exemplary sins also of the fathers, concurring with the other. 2. Object. The children of righteous parents are rewarded to a thousand generations only for the righteousness of their fathers: therefore the other are punished only for the wickedness of their fathers. Tostat ibid. Answ. This argument may better be retorted: for as the posterity of the righteous, if they do degenerate, shall be punished, notwithstanding the righteousness of their fathers, as the Prophet showeth, Ezech. 18.13. so the children of wicked parents, leaving their father's sins, shall not be partakers of their punishment, as the Prophet saith, He shall not die in the iniquity of his father, Ezech. 18.17. Then as the Lord showeth mercy to thousands, but conditionally, Of those that love him: so he visiteth the iniquity of the fathers upon the children, with the like condition, Of those that bore him: if both father and children, are alike haters of God. 3. Object. If the children be punished, because they do participate with their fathers in their sins: Tune non patris portat 〈…〉, Then he beareth not his father's sin, but his own. Lippom. Answ. It followeth not, they are punished for their own sin, therefore not for their fathers: for one and the same punishment there may be diverse causes: but the iniquity of the fathers and the children may concur together, to ma●e 〈◊〉 punishment. Vrsin. 4. Object. The sense of the punishment of the posterity, cannot reach unto those which are dead of their ancestors: therefore this commination is nothing to the parents. Answ. 1. The evil parents are vexed with the punishment of their children, Cum vident eos cruciari viventes, When they see them to be tormented while they live: for unto the fourth generation men may live to see their offspring. Tostat. 2. Or though they live not to see the punishment of their children, yet this may move them while they live, that they know assuredly, that God will punish their seed after them, for their sin, when they are dead. 5. Object. But why doth not God give grace unto all the posterity of the wicked, as well as to some, that they may repent, and turn from the wickedness of their fathers? Answ. God is not tied to any man, he doth them no wrong in withholding his grace, and leaving them to their own nature, for God giveth his grace to whom he will, and detaineth it from whom he please: and though he should deny his grace to all, none could complain. Galas. So then we resolve upon this sense, that both this commination here threatened, and the promise of mercy exhibited, are conditional, the one, if the children do continue in their father's sins: the other, if they embrace the love of God, together with their righteous fathers: And herein together with the consent of the ancient Fathers and Interpreters, do concur our new writers: Pelarg. Marbach. Calvin. Simler. Galas. Borrh. Pelican. Oleast. Osiand. with others, whose particular sentences herein agreeing with the testimonies already alleged, it were needless to rehearse. Lyranus toucheth both these last interpretations, yet seeming to prefer the latter: Temporali poena justè filii puniuntur à Deo pro iniquitate patrum, quia in hoc puniuntur patres: The children are justly punished with temporal punishment of God, for their father's iniquity: because herein also the fathers are punished: Alio modo intellegitur de poena aeterna, quae infligitur filio pro iniquitate patris, in quantum est imitator paterni sceleris: It is understood another way of eternal punishment, which is inflicted upon the son for the iniquity of his father, because he is an imitator of his father's sin. QUEST. VIII. Why mention is made of the third & fourth generation. Unto the third and fourth generation, etc. 1. Some think that this was no general law, but only concerned that present age of the Israelites: and therefore the Lord maketh mention of the third and fourth generation, because now the Israelites came out of Egypt in the fourth generation, as the Lord foretold unto Abraham. Gen. 15.16. and in this fourth generation, they committed that grievous Idolatry in making a golden Calf: therefore the Lord threatened them, that if they committed Idolatry, he would bring upon them the sins committed by their fathers in Egypt, in the second and third generation, in worshipping the Idols of Egypt. Ex Procop. But this cannot be the reason, why mention is made here of the third and fourth generation: for as the other part of the promise of mercy to a thousand generations is general, so also is this commination general: because also the precept is general, to take heed of Idolatry. 2. Rupertus giveth this reason, Iniquitatem patrum, qui fratrem suum Ioseph vendiderant nunc reddiderat, etc. He rendered now upon the fourth generation, the iniquity of their fathers that sold joseph: for now mount Sinai smoked in terrible manner, as though the Lord came down to take revenge of them. Contra. 1. But in this fourth generation God delivered them out of bondage, and had wrought wonderful things for them, both in Egypt, and in the wilderness: therefore this was a time rather of mercy, than of judgement. 2. And if God had visited that iniquity upon them now, the posterity of Ios●p● should have smarted as well as the rest. 3. Further, this commination is specially intended for the sin of Idolatry, which the brethren of joseph were not guilty of then: for jakob before had buried all their strange gods under an oak, Gen. 35. 3. Procopius thus understandeth these four generations, for the four ages of the world, the 1. from the creation to the flood, the 2. from Abraham till the giving of the law, the 3 from thence to Christ, the 4. from the coming of Christ unto the end of the world: which Christ calleth a generation: when he saith, this generation shall not pass, till all these things be fulfilled. Augustine not much differing, understandeth these four generations: the 1. from Abraham to David: the 2. from David: to the captivity of Babylon: the 3. from thence to the coming of Christ: the 4. from Christ unto the end of the world: in the which fourth generation God visited upon the Jews the iniquity of their fathers, and cast them out of their land. August. cont. Adimant. cap. 7. Contra. 1. But if these four generations should be taken for the continuance of the world, than what difference should there be, between the third and fourth generation, and the thousand generation, limited for the Lords showing of mercy? 2. The generation that our blessed Saviour speaketh of, was that present age, wherein those things concerning the destruction of Jerusalem should be fulfilled. 3. And laws are made to meet with inconveniences following, not already past: to what end then should the generations be counted, which went before the making of the law? And at the coming of Christ, he found not the Jews given to Idolatry: for the which sin, specially this punishment is threatened. 4. Hierome maketh this allegorical exposition: thus mystically applying these four generations, to the four degrees of sins: the first in the thought; the second in the will, and purpose; the third when the sin is brought into act; the fourth, Si in tuis sceleribus glorieris, if thou gloriest in sin: These two last the Lord useth to punish, and not the former. Hieron. in Ezech. cap. 18. Contra. 1. If the third and fourth generation are thus to be expounded, then so must the thousand mentioned afterward: but it will be hard to make a thousand degrees of virtue. 2. Neither is it true, that God only punisheth the two last degrees of sin, the act, and glorying in it: for our Saviour showeth, that adultery may be committed in the heart, Matth. 5. and Moses was punished for his incredulity at the waters of strife, which was internal, Numb. 20. 5. Lippoman hath this conceit, that the third and fourth generation are to be put together, and so they make the seventh generation, and then this is the sense, Deus tantae severitatis, etc. God is of such severity, that the punisheth impiety in the seventh generation, when as it seemeth to be forgotten: the posterity being by so many degrees distant from their ancestors, that sinned. Contra. But Lippoman in the same place doth answer himself, showing out of Scripture, that these numbers must be counted, not as one added to another, but as included one within another, as Prov. 30.18. There be three things hid from me, yea four, that I know not: he meaneth not three and four, but four in all, as it followeth in the next verse. 6. Therefore this is the best reason, why the Lord nameth the third and fourth generation; because men may live so long to see their offspring to the fourth generation: as it is said of job, chap. 42. Acacius: Et sic mutuò videre possunt, & filii peccata parentum ad imitandum, & patres poenas filiorum ad dolendum: And they may mutually see, both the sons the sins of their parents to imitate, and the fathers the punishment of their sons to grieve at. Thomas 1.2. quaest. 87. art. 8. And two other reasons beside are yielded hereof, both that the parents by this long suffering of God in not punishing presently, might be called to repentance: Vt ex hac punitione tolerationem divinam non parvi pendant patres, etc. That the parent should not lightly esteem this divine forbearance. Cajetan. And beside, to show, that if they cannot be won with this lenity and longanimity of God; that they shall not go unpunished: Longanimis sum in parents, etc. I am long suffering toward the parents, and toward their sons: Si autem nepotes majorum suorum peccata secuti fuerint, ultionem infligam: But if the nephews do follow the sins of their ancestors, at the last I will inflict punishment. Theodoret. QUEST. IX. Why mercy is promised to be showed to a thousand generations. Showing mercy unto thousands. 1. Augustine understandeth this of a thousand years: as if any of the seed of David love the Lord, Quem constat utique ante mille annos fuisse, who was a thousand years since, for two causes God will show him mercy: Quia & ipse Dei cultor est, & exejus semine, qui amaverat Deum: Because both he himself is a worshipper of God, and of his seed that loved God: Quaest veter. & nov. testam. cap 14. C●ntra. But it is evident by the construction of the words, that in this clause must be supplied, the word generations, which is understood before: the words in the original are. To the thirds and the fourth's: that is, those which are in the third and fourth generation from their fathers, and so must thousands be understood here: now a thousand generations is more than a thousand years. 2. Theodoret maketh particular application of this unto the calling of the Gentiles, Quae per Abraha semen benedictionem divinam adeptae sunt: Which through Abraham's seed obtained the divine blessing after so many years. But this is not fitly applied, for here mercy is promised to a thousand of them that love God: but the Gentiles were Idolaters before they were called to the knowledge of Christ, & therefore they are without the compass of this promise: It was rather fulfilled in the believing Jews, who while they followed the faith, and did the works of Abraham, continued the Lords people more than two thousand years. 3. Acacius expoundeth thus: Interminatum tempus significavit, in quo anima ipsa, postquam ex hac vita transmigraverit, indeficientem à Deo misericordiam consequetur: He signifieth an undetermined time, wherein the soul, after it is passed out of this life, doth obtain mercy never failing, at the hands of God. Contra. But this term of thousands cannot be referred to the immortal state in the next world: because he speaketh of the time of keeping Gods commandments, which is in this life: and beside, as the one part of the third and fourth generation, must be understood of the time of this life, so likewise must the other. 4. Neither can it be taken literally, for from the first man Adam to the last, shall there not to be a thousand generations: seeing from our blessed Saviour to Adam there are rehearsed, not full out fourscore generations, Luk. 3. and yet here it is said, to thousands, which cannot be less than two thousand. Tostatus. 5. Wherefore the best solution is this: that here po●itur numerus certus pro incerto: a certain number is put for an uncertain. Tostat. q. 5. Soleo meminisse probitatis parentum in perpetuum: I use to remember the righteousness of the Fathers for ever. Lippom. And this is according to the Lords promise to Abraham, I will be thy God, and the God of thy seed, Gen. 17. without any limitation, that is, for ever. QUEST. X. How men are said to hate God. Vers. 5. OF them that hate me. 1. God cannot be said properly to be hated, as man is said to hate: as when one man hateth another, he wisheth he might perish or lose his honour, riches, or such like: but so man hateth not God, as if they would have God to perish. Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence, which is goodness itself, which no man can hate, Quia de ratione boni est, ut ametur: Because it is of the nature of goodness to be loved: Thom. 2.2. q. 34. ar. 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects: for some are natural effects created by God, as to live, to move, to understand: these effects of God no man hateth, for than he should hate himself. 4. But there are two sorts of effects, for the which God is hated of the world, because he is peccatorum prohibitor, poenarum inflictor: a prohibiter of sins, and an inflicter of punishment. Thom. ibid. So they which keep not Gods commandments, which hate virtue, and love vice, are said to hate God: as they do love him which keep his commandments. Tostat. qu. 5. 2. Places of Doctrine out of the second Commandment. 1. Doct. Of the particular contents of the second Commandment. THe things commanded in this second precept are these: 1. Verus Dei cultus, the true worship of God: Vrsin. Quem constat spiritualem esse, ut ejus natura respondeat, which must be spiritual, as answering unto his nature: Calvin. For God is a Spirit, and will be worshipped in Spirit, john 4. 2. A rule is prescribed, how God will be worshipped, according to his will revealed in his word: unto the which it is not lawful to add any thing, nor to take therefrom. As the Lord said to Moses, According to all that I shall show thee, so shall ye make the form of the Tabernacle, Exod. 25.9. 3. God requireth the true devotion and affection of the heart in his worship: as the wise man saith: My son give me thy heart, Prov. 23.26. And the Prophet David, Mine heart is prepared, O God, Psalm. 56.7. 4. All our service and worship of God must be referred to his praise and glory, as the Church prayeth: Not unto us O Lord, not unto us, but unto thy name give the praise: Psalm. 115.1. These things likewise are forbidden: 1. To make any similitude or likeness of God, Isay. 40.18. To whom will ye liken God? or what similitude will ye set up unto him? Marbach. 2. Ne quid de Deo crassum vell terrenum imaginemur: We must not imagine any gross or terrene thing of God: Calvin. As that he hath a body, or parts, or affections like unto man: as the Anthr●pomorphites, and Homoformians, as Rupertus calleth them: Grande sibi fingunt simulachrum, do imagine a certain great image, which sitteth in heaven, and the feet thereof reach unto the earth: because the Scripture saith, Heaven is my seat, and earth is my footstool. Rupert. lib. 3. in Exod. cap. 32. 3. Idolatry, when any divine worship, internal or external, is given to any image, set up to represent God, of what kind and fashion so ever it be, is here especially forbidden: as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things, and abominable beasts, Ezech. 8.10. Wherein they commit a double error, both in robbing God of his honour, giving it unto dumb creatures, and insensible things: Again, Se turpiter infra creaturas abjiciunt: They do basely abject themselves to these creatures which the Lord hath given them dominion of: Borrh. Here then the Romanists are found to be transgressors, that do prostrate themselves most basely before Idols: as shall be further seen afterward. 4. Not only the adoring of Images, but the setting of them up to be a stumbling block, and occasion of offence to the people, is likewise here prohibited: & therefore Hezekiah when he saw the brazen Serpent to be abused to Idolatry, he broke it in pieces, that the occasion of that sin might be taken out of the way, 2 King. 18.4. The Lutherans therefore are here overseen, that tolerate Images in their Churches, which are dangerous to the weak, though they be taught by them, not to worship them. 5. Not only Idolatry is here forbidden, but all other kind of superstitious worship devised by man, which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will worship, Coloss. 2.23. for we must be contented ritibus sive cere●●●is à Deo ipso praescriptis, with rites and ceremonies prescribed of God himself. Such were the sacrifices of the old Testament, and the Sacraments in the new. Piscator. Here the Romanists likewise offend, which make seven Sacraments, whereas Christ hath ordained but two: and unto these two they have added many superstitious rites of their own. 6. It is a breach also of this Commandment, even to apply things of themselves indifferent, so unto the service of God, as to make them a necessary part thereof: as our Saviour reproveth the pharisees, for washing of their hands often, and for washing of cups and tables, because they put holiness therein, Mark. 6.3. Vrsin. 7. Hypocrisy is another transgression here, when men externally observe the ceremonial or moral works of God commanded, without faith and true devotion. Such the Lord by his Prophet reproveth: This people cometh near unto me with their mouth: but they remove their heart far from me, Isai. 29.13. 8. Profaneness is here also prohibited, which is a contempt either of the whole outward worship of God, or of some part thereof: Vrsin. as it is written of one of the Popes of Rome, that he cast the Sacrament into the fire: and some of the Romanists have spoken unreverently of our Communion, calling the Communion table, an Oyster table. 2. Doct. All is to be ascribed to God's mercy, nothing to man's merit. Vers. 2. Showing mercy, etc. Nothing then is to be ascribed to any merit or desert: for all proceedeth from the mercy of God. Vrsin. The obedience then of the parents, and their posterity, is not any meritorious cause to procure the favour of God: but he crowneth their service in mercy: as jakob maketh this holy confession: I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant, Gen. 32.10. 3. Doct. True obedience proceedeth from love. Vers. 3. OF them that love me, and keep my Commandments. Though we are brought first by fear to stand in awe of God, and to reverence his law, yet our obedience is not acceptable, unless it proceed of love: Oleaster: as our blessed Saviour said unto Peter: Lovest thou me, etc. Feed my sheep, joh. 21.16. Peter's discharge of his duty in feeding the Lords sheep, proceedeth from love. 3. Places of Controversy. 1. Cont. That an Idol and an Image are all one. Vers. 1. THou shalt make thee no graven image, nor any similitude. The first word is pesel, any thing that is carved or graven: the other is temanah, similitude: both the one and the other is forbidden: therefore that is but a vain distinction of the Romanists, between idolum, an Idol, and imago, an image; they confess they worship Images, but no Idols, such as the Gentiles adored: for every similitude of any thing whatsoever is forbidden to be made: now their Images are similitudes. Let them hear also the testimony of some of their own writers concerning this matter. Cajet●●● upon this place saith: that it is forbidden, exhibere d●i● in imagine seu idolo signum aliquod honoris: to exhibit unto God in an image or Idol any sign of honour. Lippoman also thus writeth: Dictio Hebraica est pesel, quae est sculptile & idol●●, sicut vertunt, Septuaginta, etc. The Hebrew word is pesel, which is a graven image, and an Idol as the Septuagint turn it, and an image, as the Chalde readeth, etc. qua tamen omnia idem sunt: which all notwithstanding are the same. See more elsewhere of this matter, Synops. p. 397. 2. Cont. Against the Popish difference between Idol worship and Idol service. Vers. 5. THou shalt not bow down to them, nor serve them. The word is ghabad, which Oleaster pronounceth abad. junius useth to express the letter (aiu) with a double aspiration, hhabad: the word signifieth to serve, as servants do service to their masters. Pelargus then noteth well hereupon, that the Popish distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idol worship, and Idol service is by this confuted: for we are forbidden here to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service unto Idols. 3. Cont. Against the Turks that allow of no Images. THou shalt not bow down to them. Simply then we are not forbidden to make images: for there is great use of pictures, in describing of histories, drawing of Cards, and Maps: and Moses Tabernacle was set forth with the pictures of Cherubs, and Salomon's brazen Laver stood upon twelve Oxen: therefore the curiosity of Turks is here reproved, that abhor and detest all Images, even of beasts, yea of flowers: whereas they worship a great and abominable Idol in their mind, and with external adoration, that wicked Mahomet. 4. Cont. That it is not lawful to make any Image at all of the Trinity. Vers. 4. THou shalt make thee no graven image. Further against the Romanists we observe: that it is not lawful to make any image or similitude at all to represent God the Father, the Son, or the Holy Ghost by. Our reasons are these: 1. The Scripture speaketh evidently, Deut. 4.15. Take heed 〈◊〉 yourselves, for ye saw no image in the day, that the Lord spoke unto you. Isai. 40.18. To whom will ye liken God, or what similitude will you set up unto him? Act. 17.29. We ought not to think, that the Godhead is like unto gold, or silver, or stone graven by art and the invention of man. Rom. 1.23. They turned the glory of the incorruptible God to the similitude of the Image of a corruptible man. Out of these places of Scripture, these reasons may be gathered: 1. From the interdict or prohibition, God forbiddeth any image to be made of him. 2. From the nature of God, which being infinite, and incircumscriptible, cannot be portraited by an image. 3. It is a dishonour unto God, to liken him to a corruptible man. Vrsin. 2. Lactantius useth this reason: Images are made of men, Vt ex ea solatium capiat absentis: thereby to take comfort over him that is absent: Supervacua ergo hominis Imago, cum prastò est: an Image of a man then is superfluous, when he himself is present: Dei autem, cujus Spiritus ac numen ubique diffusum, abesse nunquam potest, semper utique supervacua Imago: Thou an Image of God, whose d●vine Spirit can never be absent, being dispersed every where, is always superfluous. Lactant. de Origen. error. lib. 2. cap. 2. 3. Augustine thus testifieth, Aut id ipsum quod sedere Pater dicitur, flexis poplitibus fieri putandum est, 〈◊〉 illud incida●●us sacrilegium, etc. Neither whereas God the Father is said to sit, must we imagine it to be done, as with bowing of the knees, lest we fall into that sacrilege, which the Apostle chargeth them with, that changed the glory of the incorruptible God, into the similitude of a corruptible man: Tal● simulachrum nefas est Christiano in templo collocare: Such an Image it is a wicked thing for a Christian to set up in the Church, much more wicked in his heart, etc. August. de fid. & Symbol. cap. 7. Augustine's reason is taken from the incorruptible nature of God, grounded upon that place of the Apostle, Rom. 1.23. 4. Nicephorus lib. 18. cap. 53. reporting of the Jacobites and Armenians, which did make the Images of the Father, and the holy Ghost: saith, Quod per quam est absurdum, which is a very absurd thing: and he useth this reason: Imagines eorum sunt, quae videri & circumscribi possunt: Images are of those things which may be seen, and circumscribed. 5. joann. Aventin. lib. 7. writeth of john. the 22. that certain in the coasts of Bohemia and Austria, which pictured the Trinity like an old man, a young man, and under the shape of a Dove, he held to be Anthropomorphites, and some of them he condemned to the fire. 6. V●rro writeth that the Romans worshipped God 170. years without any image: Quod si adhuc mansisset, castius dii observarentur: Which use if it had continued, the gods should more chastely and soberly have been reverenced: August lib. 4. de Civitat. Dei, cap. 31. The making of images of God, even in this Heathen writer's judgement was a decay of true religion and devotion. Ex Simler. 7. Plutarch in the life of Numa, reporteth, that he forbade the Romans to have any image of the gods, under any shape of man or other creature: and he giveth this reason: Quòd nefas esset praestanti●rae deterioribus ad simulare, neque Deum aliter, quam ment atringi posse censerent: Because they judged it unlawful to resemble the most excellent things to the base, and that God could not otherwise than by the mind● be attained unto. The contrary Objections answered. 1. Object. BUt it will be thus objected: The Scriptures do ascribe unto God humane parts, as ●●nds, eyes, feet: therefore it is not unlawful in such manner to describe and resemble God. Answ. 1. There is great difference between words and deeds: God which in Scripture so useth to speak to our understanding; yet hath forbidden any such image to be made of him. 2. God useth such metaphorical speeches, for our edifying to apply himself to our capacity: but in making such images there is no such edifying or building of faith, but rather the contrary, the corrupting and destroying of it. 3. There is no adoration or worship tied unto these words, as there is unto such images. Vrsin. 2. Object. God hath manifested himself in humane shape, as to Daniel, chap. 7. therefore it is lawful for us to make the like representations of him. P●larg. Answ. 1. The argument followeth not: we may in like manner speak of God as the Scripture speaketh: but to devise other signs to represent God, than he himself hath appointed, we may not. God may manifest himself how it pleaseth him: but man must not presume further, than he hath warrant from God: so to speak of God, as the Scripture doth, is not forbidden; but to make an image of God is prohibited, therefore they are not alike. Simler. 2. Those manifestations of God had a promise of his presence: but to attribute so much unto an image, were plain Idolatry. 3. Those visions were but for a time, so long as it pleased God by such means to manifest himself: and therefore there was no fear of any abuse: Images are permanent, and still in sight, and so give occasion of Idolatry. Vrsin. 5. Cont. Whether it be lawful privately to have the Image of Christ. SOme think, that privately to have the image of Christ it is not unlawful, so that we take heed of offence: ne homines existe●●ent nos illos adorationis causa habere: lest men should think we have them to worship Simler. But I rather approve herein the judgement of Vrsinus, who subscribeth to that decree of the 7. Synod held at Constantinople, where it was decreed, ne Christus pingeretur, that Christ should not be pictured at all. And the Synod yieldeth this reason: because Christ being both God and man, the image of Christ must needs be a lying image, which cannot express his Godhead. So that either in such an image they divide the natures of Christ, separating his Godhead from his humanity, and so fall into the Nestorian heresy: or else they must make the Godhead of Christ also circumscriptible, and so with Eutyches confound his natures. 2. Beside, who seeth not that there is great peril of adoration, in having an image of him, who in that humane shape was worshipped? The like danger there is not in having the private pictures of the Apostles and Martyrs: for to their persons, while they lived, no adoration belonged. 3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empress, who writ unto him, to send her the image of Christ: who dissuadeth her from it, by this argument: Quis gloria ejusmodi & dignitatis splendores lucentes & fulgurantes effigiare mortuis & inanimatis coloribus possit? etc. Who can with dead and unlively colours express the shining beams of such great glory? the glory of Christ, which appeared in his humanity, cannot be pictured. Epiphanius writeth of the Carpocratites, that they had certain pictures made with colours, and some of silver and gold, quas imagines jesu esse dicebant: which they said were the images of jesus, and were made in the time of Pontius Pilate, when Christ was among men: these Images they kept secretly. Cyrillus thus writeth to Theodosius, lib. de rect. fide: Num tanquam hominem adorabimus Emmanuelem? See more of this question, Synops. pap. pag. 400. absit: deliramentum hoc esset, & deceptio: Shall we then worship Emmanuel, as a man? by no means: for this were a great madness, and deceit: & tamen imagines nihil nisi Christi corpus reprasenture possunt: and yet images do represent nothing but the body of Christ. Simler. who seemeth to allow the private use of such images, but not in public: but these reasons condemn all images of Christ in general. 6. Cont. Against the toleration of Images in Churches. ANother abuse beside concerning Images, is in tolerating them publicly in Churches, though they be not adored and worshipped, which is the error of the Lutherans: as Marbachtus thus delivereth his opinion: Quod ad templa attinet, servandum imaginum discrimen, ut non quaelibet imagines in eyes habeantur, etc. Concerning Churches a difference of images is to be observed, that not all images be there had, but only those which have some godly instruction, etc. To the same purpose Osiander. But that the very sight and spectacle of Images in the public place of God's service is dangerous, and unlawful, it may thus appear: 1. Such images set up in the place of God's service, are an occasion of Idolatry: for man's heart being naturally corrupt and prone to Idolatry, by such objects is nourished in error. And therefore Hezekiah, when he saw the brazen Serpent to be abused to Idolatry, did break it in pieces, and so took away the very occasion of stumbling. Augustine saith to this purpose: Cum idola his locantur sedibus, honorabili sublimitate, ut à peccantibus & immolantibus attendantur ipsa similitudine animatorum membrorum, etc. af●t●iunt infirmos animos: When as Idols are set in such places of honour aloft, that they may be beheld of those that pray, and offer, by the very likeness of humane parts they do affect the minds of the weak. Epistol. 49. ad Dardan. 2. Images set up in the Church for the people to gaze upon, do win away their mind from celestial cogitations: therefore as the Prophet David saith, Turn away mine eyes from regarding vanity, Psal. 119.37. so all such vain objects should be removed from the people's sight. The ancient Romans would have no Images in their Churches, that the worship of God might be more pure: And the Lacedæmonians would allow no pictures in their Courts, and places of assembly, lest the beholding of them might have withdrawn the Senators minds from thinking of the affairs of the Commonwealth. Simler. 3. The weak are offended by such Images: the superstitious and obstinate confirmed in their error: they which are without, as the Turks and the Jews, are by this means hindered from embracing Christianity. 4. It is directly against the Commandment to make any image to represent God by: therefore it is unlawful also to keep or retain them. Vrsin. 5. The Lord commandeth all such Idols to be broken down, Exod. 23.24. and 34.13. And the good Kings in Scripture are commended for destroying and pulling down of Idols: as Asa, jehu, Hezekiah, josias. Vrsin. The contrary objections for the toleration of Images in Churches, answered. 1. Object. MOses caused Cherubins to be made over the Ark, and a brazen Serpent for the people to look upon. Solomon made the images of Oxen in the Temple, for the brazen Laver to stand upon: therefore it is Lawful also to have Images now. Answ. 1. These images had Gods special commandment, who giveth laws to others, not to himself, but sometime commandeth things, beside the general law: as he did the Israelites to carry away the goods of the Egyptians. 2. These images were not in the view of the people, which were made in the Temple, and Tabernacle, but there whither the Priests only had access. Simler. 3. And they were not set up aloft as images are to be worshipped: but only made to set forth the work of the Tabernacle, and Temple. 4. The brazen Serpent was used as a figure of Christ: which figures do now cease, the body being come, which is Christ. Vrsin. 2. Object. Images are Lay men's books: that they which cannot read, may learn by the history what was done: so Gregory reasoneth reproving Serenus a Bishop, for pulling down of Images. Answ. 1. This was the very defence which the Heathen used for their Idols: as Athanasius objected: Si ista vobis sunt pro literis, ad divinitatem speculandam, ut falsò jactatis, etc. If these things be unto you in stead of letters to behold the Deity, as you falsely boast, why do you set more by the sign than the thing signified? 2. If Images were a means to instruct rude and ignorant people, it is like God would not have omitted this mean in the old Testament, for the instruction of that rude people: but the Lord was so far from approving any such way, that he doth straight forbid it. 3. If Images serve for instruction, they must have an interpreter: for they are dumb of themselves: and an interpreter may better instruct without them. 4. The Scripture saith that an Image is the teacher of lies, Habak. 2.18. and that Idols speak vanity, Zachar. 10.2. If they serve then as Lay men's books, they only teach them lies. Simler. 3. Object. The Commandment of abolishing and destroying Images, was ceremonial, and therefore it concerneth not Christians now. Answ. To take away all occasion of Idolatry, is not ceremonial, because it tendeth to the mainetenance of a moral commandment. 4. Object. Images are an ornament to Churches: therefore they may be tolerated. Answ. 1. Churches are ordained for the assemblies of the living Images of God, not for dead Images. 2. The adorning of the Church must not be contrary to God's commandment, and so to his dishonour, nor to the offence of the members of Christ. Vrsin. 3. A man would not have his wife decked with an harlot's attire: neither is it fit that the Temple of God should borrow ornaments from Idolaters. Simler. 5. Object. A thing is not to be taken away for the abuse. Answ. If the thing be good itself, and necessary, it must not be condemned for the abuse: but the case is diverse, where both the thing and the abuse are unlawful. 6. Object. It is sufficient that the people be taught and admonished, that Idols are not to be worshipped, though they be not taken away. Answ. 1. The Apostle biddeth us to abstain from all appearance of evil. 2. And the surest way is to remove from the sight, the occasion of stumbling: as Moses did beat the golden Calf to powder, and Hezekiah broke in pieces the brazen Serpent. 7. Object. Images were not simply forbidden, but because of the proneness in those days of the people to Idolatry: but now the fullness of time being come, the people are not so prone. Paul. Burgens. addit. 2. in cap. 20. Exod. Answ. 1. The experience of former times in the days of Popery proclaimeth the contrary, that the people were as blindly lead, to offer to Images, to go in Pilgrimage unto them, to prostitute themselves before them, as ever were the Israelites. 2. And this being a moral precept, is as needful now, as it was then: and therefore S. john concludeth his Epistle with this precept as most necessary, Babes, keep▪ yourselves from Idols, 1. joh. 5.21. Against the adoration and worship of Images. 7. Controu. Against the adoration of Images. THe Romanists beside the public tolerating of Images, and setting of them up in their Churches, do also maintain and defend the adoration of them. Paulus Burgensis hath this position: Eadem adoratione adora●ur Imago repraesentans, in quantum talis, & res per ipsam repraesentata: The Image is to be adored, with the same adoration, with the thing represented, as it doth represent it. Addit. 2. in cap. 20. So also Bellarm. de Imagine. lib. 2. cap. 25. That this is a blasphemous opinion, and contrary to the Scriptures, it is thus proved. 1. The Lord directly here forbiddeth any Image to be made to be worshipped, under pain of his heavy indignation, upon all Idolaters, and their posterity, to the third and fourth generation: yea the Lord accounteth them all haters of him, and enemies unto him, that do worship such abominations. 2. They are accursed, which make any Images to worship them, Deut. 27.15. Cursed be the man, that shall make any carved, or molten Image, an abomination to the Lord, etc. and shall put it in a secret place. 3. Another reason is taken from the nature of such Idols, They are but silver and gold, the work of men's hands: they have a mouth and speak not, they have eyes and see not, etc. Psalm. 115.4. and vers. 8. They that make them are like unto them, and so are all they that put their trust in them: They are vain and deceitful, and of no power. 4. From the effect: the setting up and adoring of Idols, is a robbing God of his honour, Isay 42.8. I am jehovah, this is my name, and my glory will I not give to another▪ nor my praise to graven Images. 5. From the fruits of Idolatry, the gross blindness and ignorance of men, that bow themselves unto the work of their own hands, as the Prophet Isay doth describe it, 42.19. None considereth in his heart, etc. I have burnt half of it in the fire, and have baked bread also upon the coals thereof, etc. and shall I make the residue thereof an abomination, shall I bow to the stock of a tree? 6. From the end: No Idolaters shall inherit the Kingdom of God, 1. Cor. 6.10. Idolaters and all liars, shall have their part in the lake, that burneth with fire and brimstone. The objections of the adversaries answered. 1. Object. We do not worship the Image, but that which is represented by the Image. Answ. 1. So did the Gentiles maintain their Idolatry as Arnobius showeth, Lib. 6. contra Gentes. Siml. So the Israelites in making their golden Calf, had relation unto God, for they proclaimed an holy day to Jehovah: yet that pretext excused them not. Vrsin. God therefore forbiddeth all Idolatry, under what pretence soever. 2. If they do not worship the Image itself, why do they give diverse kinds of worship unto Images, to the Image of Christ more, to the Images of Saints less? 2. Object. The honour of the sign redoundeth unto the thing signified thereby. Answ. If the sign be pleasing unto him, that is signified: but if it be such as he forbiddeth, and condemneth, it is rather a dishonour, than an honour: and so the adoring of Images is a dishonour unto God. 3. Object. The contumely or dishonour offered to the Image of God, is a dishonour to God himself: therefore the honour thereof redoundeth also unto God. Answ. If any with a despiteful intention against Christ, do deface his Image or picture, it is contumelious against Christ, because of the evil intention of his heart: but if any do it of a zealous mind against Idolatry and superstition, it is no dishonour unto Christ: as Epiphanius did rend a certain picture of Christ in a cloth, which he found in a Church: Epist. ad joan. Hierosol. and therefore the argument followeth not. Vrsin. 4. Object. Some say, that the second precept against the making of Images was only temporal, and concerned the Jews. Ambros. Catharinus, in opusc●l. de imaginib. Answ. The condemning of Idolatry in the new Testament, as in the places before recited, 1. Cor. 6. 1. joh. 5. Revel. 21. showeth that the precept is moral, and so perpetual. 5. Object. The Idols of the Gentiles are condemned, because they represented those which were no Gods. Answ. The Gentiles in their Idols also had a relation to God: they were instituted, as Maximu● Tyrius saith, Vt admoneamur Divinae naturae, to admonish us of the Divine nature. 6. Object. The Lord saith by his Prophet Zephanie, 2.11. He will consume all the Gods of the earth: but Popish Images Images are not yet destroyed: therefore they are not the Idols condemned in Scripture. Answ. This Prophecy was fulfilled under the reign of Constantinus, and Theodosius, when Idols were every where destroyed: And this Prophecy concerneth the true Church of Christ, that all Idols should be taken away: and therefore the Romanists show themselves not to be the true Church of Christ, because Idols are not removed from among them. Simler. Of humane precepts and traditions. 8. Controu. Against humane traditions. IT hath been briefly touched before, that among other transgressions of the first Commandment, this is one, the bringing in of superstitious inventions and usages into the service of God, without the warrant of his Word: See before Doct 1. transgress. 5. Here then exception is to be taken against the Romanists, for their presumption herein. But first, let us see the diverse kinds of those things▪ which are commanded by men: which are of four sorts: 1. The Governors Civil and Ecclesiastical, do sometime command such things as are enjoined by the Lord, and prescribed by the Word: as such are the Christian laws of Princes, inflicting punishment upon the offenders against the Moral law, concerning our duty toward God, or our neighbour: such are the exhortations and admonitions of the Ministers of God, out of the Word: these Commandments, all men are bound in conscience absolutely to obey. Of this kind of precepts is that place to be understood, Deut. 17.12. That man, that will do presumptuously, not harkening unto the Priest that standeth before the Lord, or unto the judge, that man shall dye. 2. There are also politic constitutions of the Magistrate, which determine of circumstances concerning the better keeping of the duties of the second Table: such are the positive laws of Princes: as when to bear arms, to appoint law days, to prescribe orders and rules for apparel, and such like: wherein we are commanded to yield obedience to our superiors: As the Apostle teacheth, Rom. 13.1. Let every soul be subject to the higher powers: and vers. 7. Give to all men their duty, tribute, to whom tribute, custom, to whom custom, fear, to whom fear, etc. And these precepts do not simply bind in conscience, in respect of the matter commanded, but in regard of the general band, whereby we are bound to obey the Magistrate in all lawful things, and to avoid offence. 3. There are also Ecclesiastical precepts, which concern ceremonies, and other Ecclesiastical orders, belonging to the duties of the first Table, which concerneth the worship of God: as to appoint times and hours of prayer, to prescribe a form of prayer, and what gesture is meet to be used therein, as to kneel, to stand, in what order the Scriptures should be read: these and such other Ecclesiastical constitutions being appointed according to the general rules of the Word, that all things be done to edifying in order, and without offence, are obediently to be received: in such things men should not be contentious, but willingly yield their obedience: as the Apostle saith: If any man lust to be contentious, we have no such custom, nor the Churches of God. And these ordinances of the Church do not bind in conscience, otherwise then in regard of offence and scandal, and as we are generally bound in conscience, in all lawful things to obey our superiors. 4. The fourth sort of humane precepts, are those, which are superstitious, and command things not agreeable to the Word, but rather contrary unto it: Such are the seven Popish Sacraments, the multitude of ceremonies, which they have brought into the Church: their superstitious fasts, their pilgrimages to Saints, processions with the cross, and such like: Such were the traditions of the pharisees, which our blessed Saviour speaketh against, Mark. 7. Such precepts are not to be obeyed: but herein we must follow the Apostles resolution, It is better to obey God▪ than man. Ex Vrsin. These four kinds of precepts are thus distinguished: the first do absolutely bind in conscience, as a part of God's worship directly: the second do bind in conscience, not in respect of the matter commanded, but of our obedience, which we owe unto the Magistrate in all lawful things: the third, for avoiding of scandal and offence: the fourth sort do not bind at all, as being unlawful, and contrary to the Word of God. But for the traditions of the Church, that they are a part of the worship of God, it will be thus objected. 1. Object. God commandeth obedience unto our Superiors. Answ. No otherwise than they command such things as are agreeable unto his will, either directly, which are prescribed in the Word; or by way of consequent, that are consonant to the rules of the same. 2. Object. Such things as are done to the glory of God, are a part of his worship: such are the determinations of the Church. Answ. Those things, which of themselves serve to the glory of God, as being by the Lord himself commanded, belong unto his worship: not all those things, which accidentally only serve to that end, and as secondary means attend upon the service of God. 3. Object. Some of the Saints did worship God after a manner not prescribed, so also may the Church now: so Samuel sacrificed at Ramah, and Elias in Carmel. Answ. 1. To sacrifice unto God, was a thing commanded: though the place were indifferent before the building of the Temple. 2. These were Prophets, and had the extraordinary direction of the spirit. Vrsin. 4. Moral observations upon the second Commandment. 1. Observ. God is full of long suffering. Vers. 4. VIsiting the iniquity of the fathers, upon the third and fourth generation, etc. Hierom out of these words, well observeth the lenity and longanimity of God, that so long forbeareth to punish. And whereas some thus object, Quanta in eo crudelitas, ut iram suam usque ad tertiam & quartam extendat generationem? How great cruelty is in God, who extendeth his wrath to the third and fourth generation: he maketh this sufficient answer: Non severitatis est iram tenere usque ad tertiam & quartam generationem, sed signum m●sericordiae poenam differre peccati: It is no sign of severity to contain anger unto the third and fourth generation, but of clemency to defer the punishment of sin. Hieron. in Ezech. cap. 18. 2. Observ. That fathers for love unto their children should fear to offend. AVgustine further doth gather hereupon a profitable instruction, both for parents, and for their children: that the fathers, Affectu filiorum revocarentur ad reverentiam Creatoris: should be revoked unto the reverence of the Creator, by the affection unto their children: knowing that their sin shall be punished in their posterity: and that the children, Timentes ne incurrerent peccata patrum, legi Dei obte●perarent: fearing lest they should incur the sins of their fathers, should obey the law of God. August. de question. utter. & nov. Test. cap. 14. 3. Observ. God is more inclined to mercy than to severity. Vers. 5. Showing mercy unto thousands. Whereas God's justice is extended but to the fourth generation, his mercy to the thousand; herein appeareth how much more prone the Lord is to mercy, than unto severity: as Cajetan well noteth, Ad conferendum bona Deus est propensissimus, ad inferendum mala parcus: God is most ready to confer good things, but sparing to bring upon men evil: and the reason is, because he conferreth and bestoweth good things of himself, but evil being urged thereunto, by the evil demerits of men. Upon the third Commandment. 1. Questions discussed. QUEST. I. What is signified by the name of God, and how diversely it is taken. THou shalt not take the name of jehovah, etc. 1. The name of a thing is that whereby it is known unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one: neither properly can any name be given him, because he is infinite, and cannot be comprehended in a name: neither is a name given unto God in respect of himself, but to us, that in some sort he may be made known unto us: that there is a God, we all know by nature: but what God is, we know not, but as it pleaseth himself to reveal. Tostat. qu. 6. 2. The name of God is not here only, that name tetragrammaton, jehovah, consisting of four letters, as the Hebrews strictly take it: but for whatsoever, whereby the Lord is made known to us, as his wisdom, mercy, justice, truth. Calvin. 3. The name of God is taken, 1. for God himself, joel 2. Whosoever calleth upon the name of God shall be saved. 2. For the word of God, as joh. 17. our blessed Saviour saith, I have manifested thy name. 3. For the wisdom, power, mercy, and other attributes of God: Malac. 1. Great is my name, that is, my glory, power and Majesty. 4. For the commandment of God: as joh. 17. I came in my father's name. 5. For that whereby God is called: as jehovah, Exod. 3. This is my name for ever. Marbach. 4. The names which are given unto God are of three sorts: First, the names whereby the divine nature and essence is expressed, as Elohim, God, Adonai, Lord, jehovah: for these only are peculiar unto God. Secondly, the names taken from his attributes, as his wisdom, goodness, justice, and such like: which properties though in most excellent manner they agree unto God, yet are also communicated unto men. God's name is properly taken in vain, by abusing of the first sort: and of the second also, when they are uttered with some special note and reference to God: otherwise we may spoke of wisdom, clemency, justice, in general, without reverence, and yet not profane the name of God. The third sort of names, are those, which are given to our blessed Saviour, both God and Man, as jesus, Christ: which are the names of God: who although he were man, yet the name is not given to the parts, but to the whole suppositum or person: now Christ is divinum suppositum; a divine, not an humane suppositum or subject: because Christ was from the beginning: as the Apostle saith, Hebr. 13. Christ yesterday and to day, and the same for ever. Now then to profane and abuse these blessed names of our Saviour, is to take the name of God in vain. Tostat. qu. 6. QUEST. II. That it is more to abuse the name of jesus, than simply of God. YE●, it is more offensive to abuse the name of Jesus, and a greater dishonour, than simply to abuse the name of God, or any other appellation given unto him: and that for these reasons: 1. Because God hath magnified and exalted the name of Jesus above all names, in respect of his great humiliation and obedience even to the death of the Cross: as the Apostle showeth, Philip. 2. 2. Because there is no other name, under heaven, whereby we are saved▪ than the name of Jesus, Act. 3. 3. The name of Jesus betokeneth both the divine nature, and the second person of the Trinity: the name of God showeth the divine nature only: and that name, quod signat Deum sub pluribus perfectionibus est honorabilius: that name, which describeth God with more perfections▪ is the more honourable name. 4. The name of God, showeth him to be our Creator: the name of Jesus, showeth him to be both our Creator and Redeemer. Tostat. qu. 7. QUEST. III. How many ways the name of God is taken in vain. HIs name in vain. 1. As God's name is hallowed and sanctified three ways: in our mind, and thoughts, when we conceive and think nothing unworthy or unbeseeming the glory of God: in our words, when we speak reverently of God, and his works: and in our works, when we glorify God in our life and acts: So God's name is profaned in like manner; both in our mind and thoughts, in idle, curious and vain speculations of God: in our words, by rash or false oaths: in our deeds, when the name of God is abused to sorcery, enchantment, or such like. Simler. 2. Two ways is God's name taken in vain: Cum nomen Dei assumitur ad confirmationem falsitatis, vel frustra: when the name of God is taken up to confirm an untruth, or to no purpose. Lyran. For he is said to do a thing in vain, qui nullo fine praesupposito agit, which doth a thing no end at all propounded: or mal● & indebito fine praesupposito, or an evil and unlawful end pretended. Tostat. qu. 8. 3. Oleaster noteth these three ways, when the name of God is taken, or lifted up in vain (for so the word nashe signifieth, according as it was their manner to swear with lifting up of the hand, as Abraham did, Genes. 14) First when they use the name of God, pro re futile, for a vain or trifling thing. Secondly, in rem, quam non intendis impleri: upon a matter, which thou dost not purpose to fulfil: as they which swear falsely. Thirdly, in vain, that is, without cause: ne jures nisi ob necessitatem: thou must not swear, but upon necessity. 4. Thomas more distinctly showeth: first, what a vain thing is, and then how the name of God is taken in vain: First, a vain thing is taken for that which is false: as he that sweareth falsely: then for that which is inutile, unprofitable; and here they offend, which do swear the re levi, for a small and trifling matter: sometime vain, or vanity is taken for sin, and iniquity; and in this respect they take the name of God in vain, which take an oath to do any wicked thing, as to commit theft, or any such thing: of this kind was Herod's oath. Secondly, the name of God is assumed or taken up, upon these reasons: 1. Primò ad dicti confirmationem: First to confirm our saying: and here they offend, which swear by any other than by the name of God. 2. Sumitur ad sanctificationem: The name of God is used for sanctification, as Baptism is sanctified in the name of God. Here they transgress which abuse the Sacraments, or holy things. 3. Tertiò sumitur ad confessionem & invocationem: Thirdly, it is taken up, for confession, and invocation. Here they which abuse prayers and the invocation of God to superstitious ends, as to enchantments, or such like, do profane the name of God. 4. Quarto sumitur ad operis completionem: Fourthly, it is taken for the perfiting and finishing of a work, as the Apostle, Coloss. 3. Whatsoever you do in word▪ or in deed, d●e all in the name of our Lord jesus Christ. They therefore which have begun a good profession, and afterward fall away, do take the name of God in vain. So Thomas 2.2. quaest. 122. art. 3. 5. The Hebrews then do take this Commadement too strictly, that here is forbidden only prolatio nominis Dei tetragrammaton indebita: the undue pronouncing of that four lettered name of God, which is jehovah, which it was lawful, they say, only for the high Priest to use, and that only in the Temple, and only then when he blessed the people. Ex Lyrano. QUEST. IU. What is required in taking of a right oath. Seeing perjury, and taking of a false oath is a breach of this Commandment, as it is a dishonour unto God (for as our brother is hurt thereby, it belongeth unto the ninth Commandment) it shall not be amiss here to show, what conditions are required in an oath, that perjury may be the better prevented: this the Prophet jeremy declareth in these words: Thou shalt swear in truth, in judgement, and righteousness, jerem. 4.2. Which three shall now be declared in their order. 1. The first thing required, is truth in every oath, whether it be assertorium, or promissorium: whether it be an affirming oath, or promising oath: the first must have conformity with the truth unto the thing already done in present, which is affirmed to be true, otherwise it is a false oath: the other respecteth the mind and intent of him that sweareth: for he promiseth not certainly that it shall be done, because he is uncertain of the future events: but si intendat facere, ut promittit, verum est: if he intent to do as he promiseth, it is a true oath, otherwise not. Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oaths, but deceit and fraud also: as he swore fraudulently, that having made a truce with his enemies for certain days, set upon them in the night: and the woman that swore she was with child by Eustochius of Antioch, which was not the Bishop, but another common person of the City of the same name. Simler And not he only which sweareth falsum cognitum, a false thing known, but falsum dubium, a false thing that is doubtful, taketh a false oath: but he that having exactly sifted his memory, and yet is deceived, non formaliter jurat falsò, formally doth not swear falsely. Cajetan. He that thus sweareth falsely, injuriam facit Deo sibi, & omnibus hominibus, doth offer wrong to God, to himself, and to men. To God, because an oath being nothing else, but the calling of God to witness, he that sweareth falsely believeth, Deum, aut nescire verum, aut diligere mendacium, that God either knoweth not the truth, or that he loveth a lie. To himself he doth wrong, for he bindeth himself to the judgement of God, wishing that the Lord may punish him, if he speak not the truth. To men he offereth wrong, because there can be no society or dealing among men, if one may not trust another. Thomas, in opusculo. 2. He that sweareth must do it in judgement, that is, deliberately and advisedly, not rashly, and hastily. The Romans had an use, that he which would swear by Hercules, should go forth of the doors, that he might be well advised, and take some pause before he swore: for they held that Hercules did swear but once in all his life, and that was to the son of King Augeas. This deliberation in their idolatrous oaths, should admonish Christians to be well advised in swearing by the name of God. Simler. 3. They must swear in righteousness: that it be a just and lawful thing which he sweareth. Herein David offended, which swore in his rage to put Nabal and his whole house to the sword. Simler. And he must not only swear that which is just and lawful, but justly: as he which hath seen his brother commit any offence secretly, if he take a voluntary oath to discover it, being not urged to depose so before a Magistrate, sweareth not justly. Tostat. quaest. 8. QUEST. V. Whether men be bound to swear often. SOme of the Jews held, that it was a part of God's worship, to swear by his name, and therefore they thought they did well in often swearing: and this their custom, they would warrant by that place, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and swear by his name. Contra. 1. The three former conditions, to swear in truth, judgement, and righteousness must be observed, and kept in every oath: which cannot be, if men were bound or commanded often to swear. 2. An oath was brought in among men for necessity, for this is laid upon man, as a punishment, that one is not believed of another upon his bare word: and our Saviour saith, Whatsoever is more than yea and nay, cometh of evil: therefore where no necessity urgeth for one to swear, it is no acceptable service unto God. 3. As to swear is not altogether unlawful, as shall be showed afterward, in the places of controversy against the anabaptists▪ for than it should in no case be permitted, as adultery, and murder, are simply prohibited; and we read in Scripture, that diverse of the servants of God have taken oaths: So neither is an oath usually to be taken, where there is no just cause: and yet an oath is restrained, Non propter seipsum, sed propter mala quae sequuntur ex eo: not for itself, but for the evils and inconveniences that follow: as wine is to be used warily, not for that it is evil, but because being abused, it procureth drunkenness: so the frequenting of an oath is not good, because perjury often followeth. 4. Therefore that text alleged, is no commandment to swear: for than they which swear most, should be counted the most holy and religious men: but Loquitur ex permissione, the text speaketh by way of permission: that when one is to swear, he may and ought only to swear by the name of God, and not of any other. Tostat. quaest. 9 QUEST. VI Whether it be lawful to use cursing. NOt far discrepant or differing from the nature of an oath, is execration or cursing: where it is to be considered: 1. That simply it is unlawful to curse, as offending both against the first table in the abuse of God's name, and against the second, in the breach of charity, when men of hatred, and in their rage do curse, and wish evil unto their neighbours. 2. Yet there are examples in Scripture of holy men, as of David, who in the Psalms often wisheth the destruction of his enemies; and of Paul, who saith, I would they were cut off that trouble you. But here there are diverse considerations to be used: 1. That diverse of these execrations were denounced with a prophetical spirit, and so were prophetical predictions of their destruction, rather than maledictions. 2. They wished not their destruction as a revenge upon them, but only that God would bring their wickedness to an end, by cutting them off: which kind of prayer is not against the glory of God. 3. They did not pray as private persons, wishing they might be revenged upon their enemies: but as public persons respecting the glory of God, and the good of his Church. 4. Yet these examples are very cautelously to be followed. Simler. QUEST. VII. For what things an oath is not to be taken. THese five things a man is not to take an oath of: 1. Of things that are false, for he that so sweareth maketh God the witness of a lie. 2. Of things doubtful and uncertain: for it were presumption to call God to be witness of that which he is uncertain, whether it be true or not. 3. Of things unlawful, for so he maketh God contrary to himself, in calling him to be a witness to that, which he himself hath forbidden. 4. Of things impossible which are not in our power. This were a mocking of God, for he cannot have a serious purpose, when he sweareth to do that, which he knoweth he cannot do. 5. Of light and frivolous matters, for he that sweareth upon small occasion, giveth not due reverence unto God. Vrsin. QUEST. VIII. Whether all kind of oaths are to be kept. IT will be here further questioned, whether all kind of oaths are strictly to be kept. 1. Whether oaths made unto enemies and thiefs are to be performed. The answer is, they are: 1. In the 15. Psalm, vers. 5. he is described to be a righteous man; that sweareth to his own hindrance, and changeth not. 2. The cause why a man keepeth not touch with his enemy, is the fear of the loss of life or goods: but the honour of God should be more dear unto us. Of oaths made to enemies. Regulus is commended in the Roman histories, for keeping his faith in returning to his enemies. 3. Beside, if faith should not be kept to such, this inconvenience would follow, that in such like extremities no credit would be given unto others. Simler. 2. Concerning oaths made to thiefs: for the preservation of the life, Of oaths made to thiefs. though they be extorted oaths, if the things be lawful and possible, which he sweareth, as a man bindeth himself to a thief, by oath to pay him a sum of money, and to be silent, to save his life, the innocent party is bound to keep this oath. It will be objected, that this oath is hurtful to the commonwealth, for by this means thiefs escape unpunished. But it may be answered: 1. That the hurt hereby redounding to the State, is not in this case to be redeemed, or prevented with the loss of a man's life. 2. It is for the good of a Commonwealth, that the life of every honest member thereof should be preserved. Vrsin. 3. But there are unlawful oaths that are not to be kept: such as Novatus exacted of his followers, Of unlawful oaths. that they should not return unto Cornelius the Bishop of Rome his communion. Such is the oath of fealty and obedience made to the Bishop of Rome: these oaths are better broken than kept: 1. That which it is unlawful to swear, it is unlawful also to perform being sworn: it is but a doubling of sin to keep a wicked oath, as Herod did in putting john Baptist to death. Vrsin. 2. David broke the rash oath which he made against Nabals' house: and the Israelites, which had entered into covenant, and so bound themselves by oath to serve Baal, who was thereof called Baal beareth, judg. 8 33. yet afterward forsook Baal and his worship, when they turned unto God. 3. And the reason is, because in all oaths there is a secret exception of the higher power, and former oaths made. God is greater than man, and we have first bound ourselves unto him: therefore no oath ought to be performed, which is against God, or godliness. 4. As touching the oath which josua made to the Gibeonites, it was a lawful oath, though josua was somewhat deceived in it: 1. Because those Canaanites were not excluded which sought peace, and embraced the religion of the Israelites; as appeareth, judg. 11.19, 20. 2. The Lord approved this oath, and judged the house of Saul, because he violated it, 2. Sam. 21. Simler. 3. joshua kept this oath, lest it might have brought a slander upon the name of God among the Gentiles, by whom they had made this oath, if it should have been violated. Vrsin. 5. There are certain oaths that are lawful in the promising, and fall out to be unlawful in the performing: as if a man bind himself by oath to assist his friend, and he afterward prove an enemy to his country. 6. Although unlawful oaths are better broken than kept, yet it is not to be done rashly; lest other might be encouraged to violate lawful oaths: as, though the Israelites had sworn, that they would not give their daughters in marriage to them of Benjamin, which was no lawful oath, yet they were careful to keep it. Simler. QUEST. IX. Of the commination added to the third Commandment. THe Lord will not hold him guiltless, etc. 1. The Hebrews, when they will increase the signification of a thing: Id per negationem nominis, quod nos per superlativum, f●cere solent: Use to express that by the negative, which we use to do by the superlative: The Lord shall not hold him innocent or guiltless: that is, pro impio & scelerato habebit, etc. shall hold him for a wicked man. Lippom. 2. And it is as much to say, as, he will punish him: for whom the Lord holdeth innocent, he punisheth not. Tostat. 3. This commination here added, showeth a treble office of the law: Quorum unum in docenda voluntare Dei, etc. The one is in teaching the will of God, what should be done, what not done: the other in manifesting the sin; the third in showing the punishment for the duty omitted. Borrh. 4. And by this commination is signified: that although the Lord be full of long suffering: Compensare tamen soleat tarditatem gravitate supplicii, etc. Yet he doth recompense the slackness of the punishment, with the greatness thereof. Lippom. This showeth, that although blasphemers escape the censure of men, yet the Lord will most certainly punish them. 5. Paulus Burgensus here taketh up Lyranus, because he maketh this commination, causa prohibitionis, the cause of the former prohibition: which he correcteth thus: he saith, it is comminatio paenae, a threatening of punishment, not the cause of the prohibition. But if Lyranus be interpreted with favour: as the Replier to Burgensis thus expoundeth, that, comminatio est causa motiva observantiae praeceptorum: The commination is a motive cause of the observation of the precepts; Burgens. had no great reason to take this exception to Lyranus. 3. Doctrines observed out of the third Commandment. 1. Doct. Of the general and particular contents of this Commandment. THe contents then of this Commandment in general, are, that as in the negative is forbidden the abuse and profanation of the name of God: so in the affirmative included, we are commanded with all reverence and fear to use the name of God. The particular virtues here required, with their opposite vices are these: 1. The propagation of the true doctrine of the will and works of God, and setting forth the same unto others, as the Lord chargeth his people, Deut. 4.9. Take heed to thyself, etc. that thou forget not the things which thine eyes have seen: but teach them thy sons, and thy son's sons, etc. Contrary hereunto are: 1. The neglect of this duty, in not declaring the will and works of God to others: for it showeth, that they are forgetful of God's benefits, and so have and know them in vain, as that unprofitable servant saith in the Parable: I was therefore afraid, and went and hid thy talon in the earth, Matth. 25.25. 2. The corrupting of the true doctrine concerning the will and works of God, as jeremy saith of the false Prophets, that they prophesied lies in the name of God, jerem. 14.14. Vrsin. This is a special transgression of this Commandment, when any abuseth the name of God, Ad confirmandam erroneam religionis doctrinam: To confirm any erroneus doctrine of religion: Osiander. As they do, which allege Scripture in defence of their errors. And to this purpose, Gloss. Interlinear. Nomen Dei, legne, lapidi, vel hujusmodi non attribues, etc. Thou shalt not give the name of God to stocks or stones, or such like, etc. 2. The setting forth of God's praise, blessing of his name in all his works, seeking of his glory, reverencing of his Majesty, is here commanded, as the Apostle saith, Coloss. 3.17. Whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God even the Father by him. Contrary hereunto, are: 1. The contempt or neglect of the glory of God, as Rom. 1.21. When they knew God, they did not glorify him as God: which transgression is committed, when men do not acknowledge God the giver, and author of all good things which they enjoy. 2. Blasphemy, which is to speak evil of the name of God, as to murmur and repine against him, to make him the author of evil, and such like: against this sin, it was decreed by Moses law, that he that blasphemed the name of God, should be put to death, Levit. 24.17. 3. Cursing and execration is contrary hereunto, when men do curse others, as from God, as wishing the plague of God to light on them, or such like: for so they make God but as the executioner, to take revenge according to their lust, and wicked desire: of such curses speaketh David, Psal. 109.17. As he loved cursing, so shall it come unto him, as he loved not blessing, so shall it be far from him. 3. Confession of the truth, is another virtue here prescribed, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation: So Saint Peter, Sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asketh you a reason of that hope which is in you, 1. Pet. 3.15. Contrary hereunto, are: 1. The denial of the truth through fear and infirmity, as Peter with cursing denied Christ. 2. A general apostasy, and falling away from the truth: of such the Apostle speaketh, They went out from us, for they were not of us, 1. joh. 3.19. 3. Dissembling of the truth, as they which confessed not Christ, lest they should have been cast out of the Synagogue, john 11.42. 4. Offence and scandal in manners or life, whereby God is dishonoured. Such were the Jews, of whom the Apostle saith, The name of God is blasphemed among the Gentiles, because of you, Rom. 2.24. 4. Invocation of the name of God: which is a devout petition and ask at the hands of God of such things as we need, grounded upon the confidence of the promises of God in Christ. So the Prophet David saith, Praise the Lord, and call upon his name, Psalm. 105.1. Invocation, as it is a part of God's worship, and so belongeth unto him, is a branch of the first Commandment: wherein I rather follow Simlerus judgement, who maketh invocation of Saints a breach of the first Commandment, than Vrsinus, who referreth it to the third. But in respect of the manner, required in prayer, that it should be done, with a true heart, and unfeigned devotion, it appertaineth to the third precept. Contrary unto true and faithful invocation, are, first the neglect of prayer, Psalm. 14.4. They call not upon the Lord. Secondly, the abusing of prayer and invocation of the name of God to unlawful ends, as to sorcery and enchantment. Borrh. Thirdly, the ask of such things, as are not agreeable to the will of God, as the Apostle saith, Ye ask and receive not, because ye ask amiss, jam. 4.22. Fourthly, lip labour in prayer: when many words are used, but without any true devotion. As the Prophet saith, This people honoureth me with their lips, but their heart is far from me, Isai. 29.13 as it is cited, Mark. 7.6. 5. Here is commanded a due, and reverend taking of the name of God into our mouths, by a lawful oath, whereby we call God to be a witness unto our souls, that we speak the truth: this is a kind of invocation of the name of God, and a part of his worship, Deut. 6.13. Ye shall serve him, and swear by his name. Contrary hereunto, are: 1. The refusal of a just and lawful oath: when any refuse to testify the truth upon their oath, which may make for the glory of God, and the good of our neighbour: as the Apostle saith, An oath for confirmation, is among men an end of strife, Hebr. 6.16. 2. To take a false oath, either in not performing that which is promised by oath, or in testifying upon an oath, otherwise, than the truth is. 3. An idolatrous and superstitious oath, which is made by any other name, than of God only. 4. An oath to perform any unlawful thing, such as Herod's oath was. 5. A rash oath, lightly and vainly made, without any necessity, as in common and usual talk: which abuse is reproved by our blessed Saviour, Matth. 5.23. Vrsin. 2. Doct. What an oath is. COncerning an oath then, briefly this it is: 1. In a general sense, to take an oath, or to swear, is used for the whole worship of God, as Isay 45.23. Every knee shall bow unto me, and every tongue shall swear by me: and the reason is, because we profess him to be our God, by whom we swear. 2. But more particularly and properly, an oath is defined thus: It is an invocation of the name of God, as the only searcher of the heart, whereby, he that sweareth, taketh God to record, that he speaketh the truth, and wisheth God to punish him, if he do otherwise. Vrsin. So that two special things are intended in an oath: 1. To call God as a witness, that he speaketh the truth: as the Apostle saith, Galath. 1.20. Now the things that I write unto you, behold I witness before God that I lie not. So Thomas: jurare per Deum nihil aliud est, qu●m invocare ejus testimonium: To swear by God is nothing else, but to call him to witness. 2. He that taketh an oath, desireth that God may punish him, if he swear falsely: as the Apostle, I call God for a record against my soul: or unto, or upon my soul, 2. Cor. 1.13. Nihil aliud est dicere per Deum ita est, nisi quòd Deus puniat me, si non ita est: It is nothing else to say, by God it is so, but, that God punish me, if it be not so. Thom. in opuscul. 3. Places of Controversy. 1. Cont. It is not lawful to swear by Saints, or other creatures. 1. THey take the name of God in vain, which do swear by any other, than by the name of God: and therefore the Romanists are in error, which maintain the swearing by the name of Saints. Rhemist. annot. Math. 23. v. 21. 1. God commandeth that we should swear only by his name: Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and swear by his name: which text our Saviour alleging, Matth. 4. interpreteth it by the word only: him only shalt thou serve. So also Deut. 10.20. and Exod. 23.13. it is directly forbidden, that they should take the name of any other Gods into their mouths. 2. God reproveth those which swear by any other, than by him: as Zephan. 1.5. I will cut off etc. them that worship and swear by the Lord, and swear by Malcham. 3. Invocation belongeth only unto God; but the taking of an oath is a kind of invocation: therefore it is a service due only unto God. 4. In taking of an oath, we call God to be a witness unto our soul: but God only knoweth the secrets of the heart: neither Angel, nor Saint. Ergo. 5. He that sweareth giveth unto him power to punish him, if he swear falsely: but God only is able to punish the soul. Matth. 10.28. Vrsin. But it will be objected thus: 1. Our Saviour alloweth swearing by creatures, Matth. 23.21. Objections answered, made in defences of swearing by Saints. Whosoever sweareth by the Temple, sweareth by it, and by him that dwelleth therein. Rhemist, annot. in hunc locum. Answ. 1. Our Saviour here doth not justify swearing by creatures: but confuteth that nice distinction of the pharisees: that it was nothing to swear by the Temple, but by the gold of the Temple, vers. 16. and showeth, that they could not avoid swearing by God, when they did swear by the Temple, because it was the place of his habitation: and so they did in such an oath take the name of God in vain. 2. For otherwise if our Saviour should here allow swearing by creatures, as by heaven, saying, He that sweareth by heaven, sweareth by the throne of God, he should be contrary to himself: for elsewhere he saith, Swear not at all, neither by heaven, for it is the throne of God, Matth. 5.34. 2. Object. joseph did swear by the life of Pharaoh, Gen. 42.15. Answ. 1. Some say that this was no oath, but a vehement kind of asseveration: as Hannah saith to Eli: As thy soul liveth, 1. Sam. 1. and Abner to Saul, 1. Sam. 17.56. and so they would have the meaning to be this, as truly as Pharaoh liveth, or, as I wish his life and health, so it is true I say: Vrsin. jun. But it is not all one kind of phrase, to say unto one present, as thy soul liveth; and of one absent, to say, by his life, or soul. 2. It showeth therefore some infirmity rather in joseph, though he worshipped the true God, yet he had learned to speak as other Courtiers did, to swear by Pharaohs life: yet rather of custom of speech, or the more cunningly to conceal himself from his brethren, than of any purposed imitation of their superstitious oaths: therefore Joseph's example here can be no warrant. See more of this, Hexapl. in Genes. c. 42. v. 15. 3. Object. It is usual for men in taking of an oath to lay their hand upon the Gospel: therefore it is lawful to swear by a creature. Answ. 1. Men using this external sign do not swear by it: no more than Abraham's servant did swear by his master's thigh, when he put his hand under it, Gen. 24. 2. he swore by the name of God· So the Lord saith, I lift up mine hand to heaven, and say, I live for ever, Deut. 32.40. And the Angel lift up his hand to heaven: but swore by him, that liveth for ever, Revel. 10.6. So they lay their hand upon the book as a visible sign, or seal of the oath: but they swear not by the book, but by God, the Author of the book: to this effect, as the words are repeated unto them: as help thee God, and the contents of that book. So Thom. Cum jur as per Evangelium, jur as per Deum, qui dedit Evangelium: When thou swearest by the Gospel, thou swearest by God, which gave the Gospel. 4. Object. It is not lawful to profane or speak irreverently of the name of the Virgin Mary, or of the Saints: for this also is a taking of the name of God in vain, quia habent quandam connexionem ad Deum: for they have a certain connexion unto God: and a certain kind of adoration belongeth unto them. Tostat. qu. 7. Answ. 1. The argument followeth not, the name of Saints is not to be irreverently used, therefore we must swear by them: for neither is the name of the Prince to be abused, yet it is not lawful to swear by it: there is a mean between swearing by a name, and profaning or abusing of it. 2. The reverend using of the names of Saints dependeth not upon any adoration due unto them, or upon any connexion unto God, by any kind of worship: but upon that bond and connexion of love, which we owe unto them as the Ministers and servants of God: as our Saviour Christ saith of his Apostles, He that despiseth you, despiseth me, Luk. 10.16. So that this despising or contempt offered to the Ministers of Christ, is rather a breach of the fifth Commandment in the second table, than of this, which only prescribeth our reverence and duty toward God. 2. Controu. Against the Romanists, that say, faith is not to be kept with Heretics. 2. THe Romanists have another position, that faith is not to be kept with Heretics: for so contrary to the safe-conduct given by the Emperor to john Hus, and Hierome of Prage in the Council of Constance, they condemned them to death: and for the justifying of this fact they further allege, that it belonged unto the Magistrate to punish Heretics, having them in his power. Ex Simler●. Contra. 1. They having the chief Magistrates licence to go and return safely, were free and privileged persons, and so exempt from the Magistrates power and jurisdiction. 2. Neither shall they ever be able to prove them to have been Heretics. 3. Under this pretext and colour, oaths shall be of no force or validity among men, which would be a great hindrance and prejudice to humane society. 4. And by this means God's name is blasphemed and evil spoken of; when they which profess themselves Christians, do more lightly esteem the name of their God, than the Heathen did their Idols. 5. Abraham made a covenant by oath with Abimelech, jacob with Laban, joshua with the Gibeonites, all which were strangers from the true worship of God, and yet they kept their covenants and oaths. 3. Controu. Against the anabaptists concerning the lawfulness of an oath. 3. FUrther against the Anabaptists, it followeth to show the lawfulness of an oath among Christians: which is thus proved: 1. If it had been unlawful to swear, and if the thing were evil in itself, than the holy servants of God would not have sworn at all: as Abraham did to Abimilech, Gen. 22. jacob to Laban, Gen. 31.53. jonathan and David each to other, 1. Sam. 20.42. 2. God commandeth us to swear by his name, Deut. 6.13. Deut. 10.20. but God commandeth no evil to be done. 3. The end of an oath is to make an end of controversies and strife, Heb. 16.16. therefore it is to God's glory, and profitable to humane society, that by oaths such business should be ended. 1. Object. But the Anabaptists object, that although it were permitted in the old Testament to the Fathers to swear, yet it is forbidden in the new. Answ. 1. Christ saith he came not to dissolve the law, meaning the Moral, but to fulfil it: to take an oath belonged to the Moral law: which being perpetual, the other still remaineth in use. Vrsin. 2. The Prophets speaking of the times of the Gospel, and of the state of the Church under Christ, do foretell that they should swear by the name of God: as Isay 65.16. He that sweareth in the earth, shall swear by the true God. 3. We have the example of S. Paul, who often called God to witness, as Rom. 1.9. 2. Cor. 1.23. Rom. 9.1. Philip. 1.8. Galath. 1.23. 2. Object. Our Saviour giveth a general prohibition against swearing, Mat. 5.34. Swear not at all, neither by heaven, for it is the throne of God: nor by the earth, for it is his footstool: And S. james saith, Before all things, my brethren, swear not, etc. but let your yea be yea, and your nay, nay, lest you fall into condemnation, james 5.12. Answ. 1. Out Saviour doth not generally condemn all kind of oaths, but only rash and unadvised oaths, which were used in their common and ordinary talk: for he intendeth here to correct an abuse among the Jews: they were allowed to swear by the heaven and earth, and by such like, as though such kind of oaths nothing concerned God: our Saviour telleth them, that even in such oaths the name of God is profaned▪ and abused, because there can be no part of the world named, where the Lord hath not set some prints and marks of his glory. Simler. 2. And again, our Saviour saith in this Chapter, that he came not to dissolve the law, which allowed the public use of an oath. 3. Object. Our Saviour saith further, Let your communication be nay nay, yea yea, for whatsoever is more, cometh of evil: an oath therefore is not to be used, as proceeding of evil. Answ. 1. Our blessed Saviour speaketh against such frivolous forms of oaths, which were used among the Jews in their ordinary talk, which came indeed of an evil mind: for otherwise he himself used more than bare, nay nay, yea yea, in his speech: often saying, Amen, Amen. Vrsin. 2. S. Paul also, often calling God to witness, should have gone against his Master's rule, if it had not been lawful at all to take an oath Vrsin. 3. Oaths indeed proceed of evil, not in him which taketh a just oath, but in the other, that will not believe him without an oath: And therefore because of the incredulity and deceitfulness of men, the necessity of oaths was brought in: in this sense the argument doth not follow: for good Laws are caused by men's evil manners, but it cannot thereupon be inferred, that they are evil. Simler. 4. Object. It is not in a man's power to perform that which he sweareth to do, for the things to come are not in our power: therefore it were better to forbear an oath, than fall into apparent danger of perjury. Answ. 1. Though this were granted, this taketh not away the use of all oaths, but only those which are made for performance of covenants ad promises: there is another kind of oath, which is called assertorium, which affirmeth the truth of something already done: this oath by this objection, if it were admitted, is not taken away. 2. Yet this doubt is easily removed: for it sufficeth, that he that sweareth to perform some act afterward, have a full intent and purpose to do it, though it fall out otherwise afterward. Simler. 5. Object. The oaths which are allowed in Scripture, were public, such as were required by the Magistrate: this giveth no liberty unto private men. Answ. 1. jakob swore to Laban, joseph to jakob, jonathan to David, and David to him: all these, when they took these oaths, did swear privately, and as private men. Simler. 2. And seeing an oath serveth for the evidence of the truth, and for the ending of strife, and controversies, in this behalf there may be as lawful, and as necessary an use of an oath privately, as publicly, not upon every occasion, but when the matter is urgent, and the case so requireth. Vrsin. 4. Moral observations upon the third Commandment. 1. Observ. Against common and rash swearing. THou shalt not take, etc. Here that common, and notorious abuse of rash swearing, in common and ordinary talk, is reproved: when the name of God is taken up, profanely and scoffingly, without any kind of reverence at all. Chrysostome in his time finding fault with this abuse, thus writeth, Among the jews the name of God was so reverenced, that being written in plates, it was lawful for none to carry it, but for the high Priest: but now, Velut quiddam vulgare sic ipsius nomen circumfecimus: We bear about every where the name of God, as a common thing. Chrysost. ad popul. Antioch. homil. 26. Theodoret useth this fit resemblance, Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt, etc. If many use to keep their better garment for holy days, how much more should the name of God be consecrated unto prayer, and other holy exercises? Ex Lippom. It was an use among the Heathen, to keep secret such names, as they would have had in reverence: there was a certain hid and secret name of the City of Rome, which is not now known, which they say, by the decree of the Gods was kept secret: and one Marenus Soranus, for naming the same but once in public, was adjudged to death. Solinus in polyhistor. cap. 1. de Roma. The name also Demogorgon, which the Gentiles held to be the first God, was not to be uttered: they thought, when he was named, the earth would tremble: and Lucanus lib. 6. the bell. civil. writeth, how Erit● the Sorceress, would thus adjure the Furies, that if they did not consent, she would name Demogorgon. Tostat. qu. 3. If the Gentiles were thus curious in not profaning the names of their Idols: it teacheth Christians, that it is a shame for them, so irreverently to use the name of the great God of heaven and earth: whom they do not only name, but swear by, without any fear or reverence. 2. Observ. Of the fearful judgement of God threatening against blasphemers. THe Lord will not hold him guiltless. Though blasphemers, and common swearers may escape the censure of men, yet the Lord will not surely suffer them to go unpunished: If railers upon men, are excluded the kingdom of God, 1. Cor. 6.10. much more they, which blaspheme the name of the living God. If God's hand should not be upon them here, yet in the next world they are to expect nothing but everlasting horror, unless they do repent. These that make a jest of religion, and do scoff at the name of God, are those abominable persons, spoken of, Revel. 21.8. which shall have their part▪ in the lake, that burneth with fire and brimstone. Cajetan here noteth well: Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita, etc. Because we see this divine judgement seldom to be fulfilled in this life, it followeth, that it is to be referred to the judgement following after this life. Therefore let men stand in awe of this fearful judgement, that is threatened against all profane swearers and blasphemers. 3. Observ. Against breakers of their oath, and perjured persons. FUrther, as rash swearing is condemned, so it is a most horrible and fearful sin, for one to take a false oath, and not to do and perform as he hath sworn: a righteous man, and such an one as shall dwell in God's Tabernacle, is described, that he sweareth to his own hindrance, and changeth not, Psal. 15.4. All such therefore are condemned, which make shipwreck of a good conscience herein: Such are our knights of the post, that will be hired to take false oaths: like unto the Turkish S●i●i, and Chagi, who for a Ducat, will take a thousand false oaths. Oleaster useth this comparison: If a man had given in pawn his son, or any other precious thing, for the performing of his oath, he would labour by all means to redeem it: how much more, when men have as it were pawned the name of their God? Upon the fourth Commandment. 1. Questions discussed. QUEST. I. Of the order of the fourth Commandment, why it is put after the other. 8. REmember the Sabbath day, etc. 1. Remotis impedimentis uèra religionis, etc. The impediments of religion being removed in the former Commandments, as idolatry and profaneness, or irreverence of the name of God: this precept followeth, Per quod homines in vera religione fundar●●tur: By which men should be grounded in true religion. Thom. 2.2. quaest. 122. art. 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae, etc. For first the impediments of a thing to be instituted, must be removed, before the thing can be instituted. Lyran. 2. And this is the cause, as Cyril noteth, why the other Commandments before going, are propounded negatively, but this affirmatively: Quia ad act●m statim eos impell●●: Because he presently draweth them here, unto the act and execution. Cyril. lib. 4. in joah. cap. 51. In the other Commandments, first they are commanded to take away the impediments, before the precept could be acted. QUEST. II. Why it is said only in this Commandment, Remember, etc. 3. IN the other Commandments, they were taught, Deum primò venerari cord, deinde ore: First to worship God in heart, then in mouth: now it followeth here, that we should worship him, opere. indeed. Thom. Remember. 1. Whereas Deut. 5. Moses rehearseth this Commandment thus: Keep the Sabbath day, that thou sanctify it: but here he saith, Remember the Sabbath day, R. Solomon hath this conceit, that both of these sentences were pronounced at once, by a double sound of the trump, which sounded forth the Commandments: which is a fancy without any ground: there Moses as the lawgiver, doth not tie himself to the very same words, keeping the sense. Ex Tostat. 2. This memento, remember, some think is not referred to the Sabbath day, but to the reason of the institution of the Sabbath, taken from the creation: this law therefore sendeth us back, to call to mind the creation of the world, and how the Lord rested upon the seventh day, after that in six days he had finished all the works of the creation. Tostat. So also Thomas, Ponitur ut rememorationum beneficii praeteriti: It is put as a remembrance of a benefit past. But the connexion of the words showeth, that Remember, is to be referred to the Sabbath day itself. 3. Some will have this, Remember, to be applied to the things to come, shadowed forth in the Sabbath: Memento dicit de Sabbato, quia quae umbra depingebantur, ut futura speculari debebant: He saith of the Sabbath, remember, because they ought to behold the things to come, which were described under the shadow. Cyril. ibid. But this remembrance is to this end, as the words of the law show, to sanctify the Sabbath. 4. R. Solomon thus understandeth it, that if they had any precious garments, or any other thing of price; they should remember to keep them till the Sabbath. Lyran. But the Sabbath is not sanctified by the putting on of costly garments. 5. Cajetanus giveth this interpretation, Vt intelligamus rationem praecept● esse recordationem, etc. that we should understand, that in remembrance consisteth the reason of the precept: that the rest from the outward works, is not pleasing to God, Nisi ratione memoriae, nisi ratione interni cultus: But in regard of the memory and inward worship: But although the sanctifying of the Sabbath specially consist in the internal worship, yet it is not so well gathered out of this word. 6. Therefore, this rather is the meaning, Remember, that is, Inprimis memoria tenendum esse, the keeping of the Sabbath, as a special thing, is to be remembered. Galas. And to this end is it so said, because a man being hindered by the six days works, will hardly dispatch all to keep the Sabbath, unless he remember it, and cast aforehand for it. Oleaster. As also they are bid to remember it, because of old this day had been sanctified before by the Lord, and accordingly observed by the people of Go●. QUEST. III. Why the Lord thought good to appoint a day of rest, and that upon the seventh day. THe Sabbath day. 1. Some Jews are of opinion, that the Sabbath being the seventh day, was appointed to be kept holy, because it is Saturn's day, which is evil and unlucky to begin any work in: but this is a Heathenish superstition, to seem to worship those things for fear, that are thought to hurt: a● Tullius Hostilius, the third King of the Romans made the Quartane, and Tim●r, Pallor, Fear, and Paleness Goddesses. The Lord taught his people otherwise, that they should not be afraid of the stars of heaven, nor to worship those things, which God had given for the service of men, Deut. 4.19. Tostat. 2. The special reason therefore, why the seventh day was kept holy, was grounded upon the Lord's example, that rested upon the seventh day, after the works of the creation were finished. 3. But that a day of rest was necessary to be appointed for the people of God, diverse reasons may be yielded: 1. This day was appointed and given, ad destructionem erroris, for the destruction of error: because the Lord did foresee, that diverse in the world would make question, of the beginning and creation thereof: as they, 2 Pet. 3. which say, Where is the promise of his coming: for convincing their error, the Lord commanded this day to be kept, as a monument of the creation. 2. Datum fuit ad instructionem fidei redemptionis: it was given to instruct in the faith of our redemption: to signify that Christ's flesh should rest in the grave: according to that saying in the 16. Psalm, My flesh shall rest in hope. 3. Datum fuit ad figurandum veritatem promissionis: it was given to prefigure the truth of the promise: both in our spiritual rest from sin, Corpus à peccatorum jug● requiescere facientis: Causing our body to rest from the yoke, and servitude of sin: Damascen. lib. 4. the orthodox. fid. cap. 24. as also in our everlasting rest in the Kingdom of God: Futuram sanctorum requ●em hinc significans: Signifying hereby the rest of the Saints to come. Cyril. in joan. lib. 4. c. 51. And we look for rest from three things, A laboribus hujus vita, à tentationum concussione, à diaboli servitute: From the labours of this life, from the trouble of tentation, from the service of the Devil. Thomas. 4. It was ordained, ad inflammationem amoris, to inflame our love, that being free from worldly labours, we might better attend upon God. 5. Datum fuit ad opera pietatis, it was given for the works of piety: for otherwise some would be so covetous, that they would never leave working for gain. Thom. in opuscul. 6. Vt quiet● repararentur corpora, That the bodies should be refreshed by this rest: For some through their insatiable greediness, could scarce have afforded any rest unto themselves, especially unto them, which were at the command of others, as children and servants. Simler. QUEST. IV. Whether the precept of keeping the Sabbath were altogether ceremonial. 1. SOme were of opinion, that the Sabbath was only temporary, that did bind the Jews for a time thinking that the ancient Patriarches, as Adam, Evah, No, kept no Sabbath. Tertullian. Which is not true of the observation of the Sabbath in general: seeing it was sanctified by the Lord himself, immediately after the creation, which the Patriarches were not ignorant of: but only of that strict, exact, and rigorous observing the Sabbath, which indeed was only enjoined the Jews. Simler. 2. Other seem to be of opinion, that the Sabbath was altogether ceremonial, and that Christians therefore are not now bound unto the observation of days, as the Apostle for this rebuketh the Galathians: Ye observe days and m●neths, times and years, Galath 4.10. Thus the Anabaptists object. But if this precept were altogether ceremonial, it could be no part of the Moral law: and seeing the Israelites were charged to keep other festivals also, as well as the Sabbath, as the feast of the Passeover, of Pentecost, and of Tabernacles, with others, whereof no mention is made in the Moral law, but only of the Sabbath: it is evident that the Lord himself did make a manifest difference between that, and all other festivals: neither is the keeping of the Lords day now, an observing of days: seeing Christians do celebrate this day, without any opinion of holiness or necessity tied unto the day, as the Jews kept their Sabbath. But this error of the Anabaptists shall be confuted more at large afterward, among the places of controversy. 3. Wherefore this precept is partly moral, partly ceremonial: as to have some set time to attend the service of God, it is moral and natural: Secundùm dictamen rationis naturalis aliquod tempus deputat homo: Man according to the device of natural reason, will appoint some time for God's service. Thomas. For all nations in the world: unless they be these inhuman and savage people, which inhabit in the extreme and remote parts of the world: as the Garamants, and Anthropophagis, Men-eaters, which dwell toward the South pole; and they which inhabit the Islands Orcadeses, and other remote regions toward the North: all other nations of any humanity and civility, did spend much time in the worship of their gods. Tostat. But it is legal or ceremonial, in that some special day, is prescribed and set apart for the service of God: In quantum speciale tempus determinatur, in signum creationis: in that a special time is determined, in sign of the creation, it is ceremonial. Thom. And in this manner, the Jews only kept the Sabbath upon the seventh day, and no other nations beside: and therefore Seneca derided the Jews, as though they did Septimam partem ●tatis inutiliter amittere: Lose the seventh part of their age, without any profit: Lib. de art● amandi. because they rested every seventh day unto the Lord: and Ovid calleth the Jew, virum septimum, the seventh man, because he kept the seventh day. Tostat. QUEST. V. To observe one day of seven unto the Lord, is Moral. BUt this must be added further, that the prescribing of some certain day for the service of God, is not ceremonial, as Thomas before seemeth to affirm: but the special limitation of the seventh day: the prescription and taxation of which day precisely, is now abrogated; yet so as that still, one day of seven must be kept still. This than may be safely affirmed: that to keep one day of seven holy unto the Lord, is moral, and not ceremonial: and although the precise rest of the seventh day, which was enjoined the Jews, be now abrogated by the liberty of the Gospel, (because it was a type of our rest in Christ, and the body being come, the shadow ceaseth:) yet Christians are bound to observe one day of seven: for the reason annexed to this Commandment, taken from the example of God, which rested on the seventh day, serveth not only for the ceremony of the seventh day, but is also moral, to put us in mind of the creation of the world, made in six days: and beside, in regard of the benefit of the creatures, which after six days labour, are to rest the seventh: the rule of the Creator, in this moral equity is to be followed, not to exceed that time, in affording rest unto the creature that laboureth: Novit Dominus mensuram virium creaturae, for God best knoweth the measure of the strength of the creature. Lippom. and hath appointed the time of rest for the same accordingly. Yet somewhat more fully to explain this matter: there are some things, which are simply moral, and simply ceremonial: some things are of a mixed kind, as being partly moral, partly ceremonial: simply moral, are those things, which are grounded upon the judgement of natural reason: as to appoint some time for the service of God, is simply moral, as is showed before: all nations through the world agree herein, that a time must be set apart for the Lord: but precisely to appoint the seventh day, more than any other of the week, is simply ceremonial: Quia non habet fundamentum à ratione, sed à sola voluntate condentis legem, etc. Because it is not founded upon reason, but upon the will of the law maker. Tostat. But to appoint one day of seven, and that day wholly for the space of 24. hours to consecrate unto God's service, and therein to abstain from all kind of works: these things are not purely or simply ceremonial, but partly moral, as grounded upon the judgement of reason, though not totally, and wholly: for the first, if above one day in seven should be kept perpetually holy, gravamen esset laborantibus toties vacare, it would be burdensome to those that labour to rest so often; and if but one day in a fortnight or month should be appointed, Oblivisceremur Dei per desuetudinem cultus ipsius, By discontinuing of the worship of God, we should grow to be forgetful of him: it standeth therefore with reason, that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end, though there be somewhat ceremonial in it, yet it is grounded also upon reason, because the service of God requireth great attention: Et non est rationabile opus Dei facere negligenter, And it is not reasonable to do the work of God negligently: for if but two or three hours in the day were appointed, all could not so well prepare themselves for God's service, as now, the whole day being set apart. And for the third, the cessation or resting from all kind of work, it hath this reason: because the mind being occupied in other affairs, could not be so free for God; and therefore abstinence from all servile works is enjoined, Vt sic liberum esset nos tota die vacare Deo, si vellemus: That so it might be free for us to acted upon God the whole day, if we would. Now than those things, which in the Sabbath were merely ceremonial are abolished, but the other remain, which are not purely and simply ceremonial. Tostat. quaest. 12. QUEST. VI What things in the Sabbath were ceremonial, what moral. NOw than it may appear, what things in the Sabbath were ceremonial, what moral, what mystical. 1. These things in the Jewish observation of the Sabbath were ceremonial: 1. The prescript of the day, seventh day. 2. The manner of keeping it, with sacrifices, oblations, and other rites. 3. The strict prohibition of all kind of works, even concerning their meat, as in gathering, and preparing of Manna, Exod. 16. yea it was not lawful upon that day to kindle a fire, Exod. 35.3. and that under pain of death: as he that gathered sticks was stoned, Numb. 15. 4. The Sabbath was a shadow of our spiritual rest in Christ, and of Christ's rest in the grave. In all these respects was the Sabbath ceremonial, and bindeth us not now. 2. These things also in the Sabbath are moral, and perpetual: 1. The rest, and relaxation of the creatures from their ordinary labour: which was not the chief and principal, but accidentalis finis, the accidental end of keeping the Sabbath, that they might better attend upon the service of God: Calvin. 2. The Sabbath was instituted specially for the service of God: for the remembrance of his benefits, the setting forth of his praise; the meditating upon his works: as the creation of the world, the redemption, the resurrection of Christ. Simler. 3. Conservatio Ecclesiastici ministerii: The conservation of the Ecclesiastical ministry, was not the least or last end of the Sabbath: that there should be in the Church ordained and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to repentance. Bastingius, Vrsinus. 3. The Sabbath also as it was unto the Israelites typical and ceremonial, in shadowing forth, first Christ's rest in the grave, and our spiritual rest in him: Marbach. so now it is mystical, in showing our spiritual rest and cessation from the works of sin, as the Prophet applieth it, Isai. 58.14. teaching us how to keep the Sabbath, in not doing our own ways, nor seeking our own will: it is also Symbolical, in being a pledge unto us of our everlasting rest in the Kingdom of God: as the Apostle showeth, Heb. 4.9. There remaineth then a rest to the people of God. Simler. 4. Thomas maketh the Sabbath ceremonial in these four respects: First, in the determination of the day. Secondly, in the allegorical signification, as it was signum quiet is Christi in sepulchro, a sign of Christ's rest in the grave. Thirdly, in the moral sense, prou● significat cessationem ob omni actu peccati, as it signifieth cessation from every act of sin. Fourthly, in the anagogical signification, ut praefigurabat quietem, etc. as it prefigured our rest in the Kingdom of heaven. So Thomas 2. 2. qu. 122. artic. 4. But I rather with Vrsinus take this spiritual Sabbath, which is begun in this life, in ceasing from the works of sin, and perfited in the next, to belong unto the moral and internal part of the Sabbath, than to the external and ceremonial: the two first indeed are ceremonial in the Sabbath: the other are not properly ceremonial, seeing they are perpetual, but moral rather, spiritual and mystical. The difference between the Sabbath of the Jews and Christians. 5. So then by this which hath been said, it is easy to make a difference between our Lord's day, and the Jewish Sabbath: 1. In that we are not tied to the necessary prescript of the day. 2. And have more liberty and freedom in the rest. 3. And their Sabbath was a type and figure of those things, which are now fulfilled and accomplished in Christ. Bastingius. QUEST. VII. What it is to sanctify the Sabbath day. TO sanctify it. 1. God is said to sanctify the seventh day one way, and man another: God by instituting that day and consecrating it unto his service: man by referring it unto the use and end appointed of God. Vrsin. 2. Neither is God said so to sanctify it, as though this day had any special kind of holiness in itself affixed to it, but in regard of the use, because it was consecrated and set apart for holy duties. Simler. 3. And this sanctifying signifieth two things, both a separating of this day from other profane and common days, and the special addicting and appropriating of the same to the service of God. 4. And it is not referred only to the day, sed ad ipsos homines, etc. but to the men themselves, that they should be sanctified, and prepared for the service of God, Gallas. 5. They then are deceived, which think they do sanctify this day only in the corporal rest, and that they have done the duty here required by abstinence from labour: for the day must be sanctified, that is, consecreate to the service of God: Deus non curat principaliter de quiet corporum; God principally doth not take care for the rest of the body: sed curat de cultu suo: but he taketh care for his service: the bodily rest is commanded to no other end, than as it is an help to the setting forth of God's worship. Tostat. qu. 13. QUEST. VIII. Of the labouring six days, whether it be a Commandment. Vers. 9 Fix days shalt thou labour. 1. In the Hebrew it is, Six days shalt thou serve, and it seemeth to have special reference unto the servant, that he should dispatch all his master's work in six days, and defer none unto the seventh: the other clause, and do all thy work, concerneth the master himself, and those which were free: for the servant did not his own work, but his masters: but the master and the free man did his own work, Oleast. 2. God here enjoineth not to labour six days, as though it were not lawful upon any occasion to rest upon the week days: sed ipsa facilitate ad parendum invitat: but he doth persuade to obedience, by the easiness of the precept, Calvin. 3. And hereby the Lord showeth how liberally he dealeth with us, that whereas we ought to spend every day in his service, yet he leaveth unto us six days for our affairs, and reserveth the seventh only to himself, Basting. 4. And yet further God so giveth unto us six days to work in, as that the private worship of God be not neglected, in prayer, and hearing of his word, as occasion serveth: but the seventh day is set apart for his public service in such sort, as that then all other affairs must give place unto it, Vrsin. 5. Three reasons then are specially used to move unto the obedience of this Commandment: one is from the end, because it is to be kept holy to the glory of God: another from God's example: which two reasons are mentioned afterward: and here is propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the easiness of the precept: that seeing we have liberty to work six days, we may the better rest upon the seventh, Pelargus. QUEST. IX. What works were permitted to be done upon the Sabbath. Vers. 10. THou shalt not do any work. 1. We must observe that there was a great difference among the Jews in the observation of their festival days. For the Sabbath was more strictly kept than the rest: therein they were forbidden to prepare or dress that which they should eat, Exod. 16.23. or to kindle a fire, Exod. 35.3. In the other solemn days, as in the first day of the Pasch, those works are excepted, which were about their meat, chap. 12.16. only they are restrained from all servile work, Levit. 23.7. And the reason hereof was, because the Sabbath was a special figure and type of our spiritual rest in Christ: and figures are most exactly to be kept, for the more lively shadowing forth of that which was prefigured. And therefore we have now more liberty in keeping of the Lords day: wherein it is lawful to provide for our food, and to do other necessary things; because the figure and shadow is past, and the body come, Tostat. qu. 13. 2. Notwithstanding the strict injunction of bodily rest, certain works it was lawful for the Jews to do even under the law; much more for us now: as first, works of necessity, qua non p●terant bene differri, neque anticipari, which could neither conveniently be deferred, nor yet prevented: Lyran. Of this kind is necessary defence against the invasion of the enemies: as Mattathias resolved to fight against the enemy upon the Sabbath day, lest they should have been put to the sword, as their brethren had been before, 1 Maccab. 2.40. So joshua with his company compassed the walls of Jericho seven days together, of the which number the Sabbath was one: it was also lawful for them on the Sabbath to lead their ox or ass to water, Luk. 13.15. and if their beasts were fallen into the pit, to help them out, Luk. 14.5. And as it was lawful to save their cattle, so also their other substance: as if an house were set on fire, to quench it: if their corn were like to be lost in the field, to preserve it. They might also in case of necessity seek for their food upon the Sabbath: as the Apostles rubbed the ears of corn, Matth. 12. Secondly, it was lawful to exercise works of mercy and charity upon this day, as to visit the sick, to cure and heal the diseased: as our Saviour healed the woman, that had been bowed together, upon the Sabbath, Luk. 13.11. And at another time he recovered a lame man upon the Sabbath day, and bid him take up his bed and walk, joh. 5.8. Thirdly, works tending to piety were not inhibited upon that day: as the Priests did offer sacrifice, and do other bodily works that belonged thereunto: and therefore they are said to break the Sabbath, and yet were blameless, Matth. 12.5. not that indeed the Sabbath day was broken by them, but this is spoken in respect of the vulgar opinion, that thought the Sabbath violated, if any necessary work were done therein, Tostat. qu. 14. QUEST. X. Why the children, servants, and cattle are commanded to rest. Vers. 10. THou, nor thy son, nor thy daughter, etc. 1. The father of every house must not only provide that himself keep a Sabbath unto the Lord, but he must have a care of those which are under his charge, as of his sons and daughters, then of his servants, whom he is bound to instruct in the ways of the Lord. 2. But the case is diverse, where the servant is of the same profession, and where he is not: for if he be of the same religion, the master is to instruct him, and to see he keep the Lords Sabbaths: if he be of another profession, as a Jew or Saracen, now the servant is to be considered as a thing appertaining to the master, and so he is to keep the Sabbath, though non propter se, not of conscience in respect of himself, yet propter Dominum, because of his master, who cannot observe the Sabbath quietly, seeing his servant to break it in his sight: and so for the same cause the precept is given in the next place concerning the rest of the cattle. 3. The beast also is to rest for these causes: first, that mercy and compassion should be extended even unto the dumb creature, that it may sometime be spared, and have some respite from labour. Secondly, because the beast cannot be employed, but man also thereby is constrained to work also, and so to violate the Sabbath, in taking care for his beast. Thirdly, that by the fight of the cattle resting from their labour, man also might be put in mind of his duty, to keep the Lords rest: like as for the same cause, in public fasts the beasts were enjoined abstinence, that men seeing them in their kind to mourn, might be stirred up unto grief and sorrow, Simler. 4. But whereas mention is made only of the son and daughter, man servant, and maid servant, and not of such women as were married; the wife therefore must be comprehended under this word, thou: because the Matron of the house is in some sort joined with the father of the house in the administration of the family, Tostat. qu. 14. 5. Cajetan also here giveth this note: Quod nulla fuit mentio pastorum: That no mention is made of shepherds, which tended their flocks, but only of the domestical servants, which were as a part of the house, because it was impossible to leave the great flocks of sheep without a superintendent or keeper every seventh day. QUEST. XI. What strangers were enjoined to keep the Sabbaths rest. Vers. 10. NOr thy stranger that is in within thy gates. 1. Tostatus understandeth such strangers, as dwelled in their walled cities: for the word here used, signifieth both gates and cities: so also Vatablus: and Oleaster here alludeth unto that use and custom of strangers, which inhabited rather in the suburbs, and about the gates, than in the heart of the city: but it is more largely taken, than for the gates of the cities, because many strangers might dwell among them in towns and villages, where were no gates. By gates then by a certain metaphor are understood the bounds and limits of every one's jurisdiction: jun. whether it were in city, town, or family. 2. Tostatus thinketh that here the stranger is meant, which was converted to the Israelites faith, and such as were circumcised: for than they were bound to keep the whole law, otherwise not, quaest. 14. But I prefer rather cajetan's opinion, that they were to compel even the Ethnikes among them to keep the corporal rest, though they did not communicate with them in other parts of the divine service: Quoniam dedecet publicum festum turpe reddi à peregrinis: Because it was not fit that the public festival should be defiled by strangers. To the same purpose Lippoman: Nulli cohabitanti permittitur Sabbati dissolutio: None that cohabited was to be permitted to dissolve the Sabbath. And this was commanded for these two reasons: Ne suo exemplo scandalum praeberent Ecclesiae: Lest they might give offence unto the Church by their example: and lest the Jews also by this occasion might have taken liberty to violate the Sabbath, Vrsin. QUEST. XII. Why a reason is added to this Commandment. Vers. 11. FOr in six days, etc. 1. This is a reason, not of the moral, but of the ceremonial part of this Commandment, for the observation of the seventh day: for otherwise we should be bound to the keeping of the same day still, Lippoman. 2. And the Lord herein doth propound his own example, to draw us to obedience: that as children we should imitate the example of our heavenly father, Basting. 3. Now the cause why a reason is annexed to this Commandment concerning the Sabbath; but, de caede nihil tale adjecit, etc. no such thing is added touching murder; Chrysostome yieldeth to be this, Chrysost. in serm. ad popul. Antioch. pro gratiarum actione. because the conscience of man by nature telleth him, that murder is evil, but the Commandment of keeping the Sabbath, being but particular and for a time, non est de principalibus & per conscientiam exquisitis, etc. is not one of the principal things, such as the conscience enquireth of. But Thomas doth more fully explain this reason: Illa, quae sunt pure moralia habent manifestam rationem: those precepts, which are mere moral, are evident enough, and need not have any other reason annexed: but in those precepts, which beside the moral part, have a ceremonial consideration, as in the second of grave● images, and in the fourth of the determination of the day: oportuit rationem assignari, it behoved a reason to be assigned: Thom. 1.2. q. 100 art. 7. ad. 2. & distinct. 37. art. 2. q. 1. ad. 3. because being not wholly grounded upon natural reason, magis natum erat è ment excidere, it was more apt to fall out of the mind. 4. Cajetan also giveth another reason: Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali, naturali, etc. God with his own mouth did insert somewhat of the positive law, into the natural and moral law, to authorize such positive laws, as should afterward be given by Moses; lest if the Lord had not given with his own mouth some positive law, Moses might have been thought to have framed them himself. QUEST. XIII. How the Lord is said to have rested. REsted the seventh day. 1. Quievit à condendo alio mundo, non quievit ab administrando: God rested from creating another world, but not from the administration and government thereof: Lippoman. as our blessed Saviour saith in the Gospel, My father worketh, and I wo●ke. 2. But God rested not, as though he were weary: for virtus infinita non est fatigabilis, an infinite power cannot be wearied: as God's power is infinite; though Aristotle ignorantly deny it, giving this for a reason, why the earth moveth not, because there is no power sufficient to stir it out of the place, lib. 2. de Caelo. And beside, potentia incorporea, a power which is incorporeal, is not subject to be weary, though it be not infinite: as the Angels, and the intellectual part of man: though this seem sometime to be dulled not in itself, but in respect of the organs and instruments: but if spirits of a finite nature are not fatigable, or apt to be wearied, much less God who is an infinite spirit. Tostat. qu. 15. 3. Therefore God is said to rest, both that this rest might be m●numentum perfectae & absolutae creationis, a monument of the creation perfited: and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths. QUEST. XIV. Of the changing of the Sabbath from the seventh day, to the first day of the week. THe seventh day. 1. The Apostolical Church changed the holy day of rest from the seventh day to the first, which is the Lords day, in remembrance of our Redemption by Christ: which in the time of the new law, is maximum beneficiorum, & recentissimum, the greatest benefit, and the newest and most fresh in memory: as the greatest benefit in the old law was the creation of the world. 2. And although our redemption was purchased by the death of Christ, yet because this benefit should not have a full perfection, unless we should rise again unto life eternal, this day was to be assigned rather in memorial of Christ's resurrection, than of his passion: and though the rest of the Sabbath did signify the rest of Christ in the grave, having consummate and finished the painful works of his passion: yet because, pretiosior nobis fuit resurrectio, etc. the resurrection of Christ was more precious unto us, than his rest in the grave: therefore not upon the Sabbath, but upon the day of the resurrection, do we keep an holy memorial unto God. Tostat. quaest. 11. 3. The Apostolical Church according to their Christian liberty, in stead of the seventh day made choice of the first, in remembrance of the resurrection of Christ, ut se à Iudaica synogoga discerneret: that they might be discerned from the Jewish Synagogue. Vrsin. QUEST. XV. How the Lord is said to have blessed and sanctified the day. Vers. 11. THerefore the Lord blessed the Sabbath day, etc. 1. Not that other days were accursed: sed quod prae aliis hanc celebrem fecit; but because he preferred this before the rest: for if those days are counted blessed, and had in remembrance, wherein some good is wrought for the Church, or Commonwealth▪ much more this day, wherein all things were finished. Simler. 2. Of the other six days, it is not said, the Lord blessed them, for it was sufficient, quoth in singulis illis creatura productae sunt, that in every one of them some creature was brought forth: but of this day it is said, God blessed and sanctified it: what is this, He sanctified it? ab aliis illum segregavit: he did separate and set it apart from other days. Chrysost. homil. 10. in Genes. 3. Benedictio semper importat multiplicationem, etc. Blessing doth always imply multiplying. So God bestowed many blessings and good things upon this day, beyond other days. Tostat. qu. 16. 4. Isidore doth specially refer this Commandment to the holy Ghost, for these reasons, quia spiritus sanctus septiformis dicitur, etc. because the holy Ghost in respect of the manifold graces thereof is said to be sevenfold, the sanctifying of the seventh day peculiarly belongeth unto the Spirit: & quia non est nominata sanctificatio nisi in Sabbato: and because no mention is made of sanctification, but in the Sabbath day: and further, for that dono spiritus sancti nobis requies aeterna pr●mittitur: by the gift of the Spirit eternal rest is promised unto us: whereof mention is made in this precept. 5. But how is the Lord said to bless the Sabbath here, seeing the Lord saith by his Prophet, I cannot suffer your new Moons, and your Sabbaths? Isai. 1.13. The answer is, that the Jews sinned, carnaliter observantes sabbatum, Reconcil▪ in observing the Sabbath carnally: and so the Sabbath is not acceptable unto God: but when it is so kept, as that it putteth us in mind of our everlasting rest in the Kingdom of heaven. Isidor. 2. Places of Doctrine observed out of the fourth Commandment. 1. Doct. Of the general and particular contents of this Commandment. IN this Commandment generally, all such holy works and duties are prescribed to be done, whereby the service of God is advanced: and likewise therein is forbidden, either the omission, and neglect of such holy works, or the profanation thereof, by all such works as do hinder the holy exercises, and are contrary thereunto. 1. In particular, here is commanded, the faithful and diligent preaching and setting forth of the Word of God, as the Apostle saith, Woe is unto me, if I preach not the Gospel, 1 Cor. 9.16. and he chargeth Timothy to preach the Word, to be instant, in season, and out of season. 2 Tim. 4.2. Contrary to this duty, are: 1. The neglect and omitting of teaching and preaching: as the Prophet Esay reproveth the idle and careless watchmen: They are all dumb dogs, they cannot bark, they lie and sleep, and delight in sleeping, Isai. 56.10. 2. The abusing and counterfeiting of this holy function, when the word of God is not sincerely and purely handled, but according to men's fancies, and humours: but the Apostle saith, We are not as those, that make merchandise of the Word of God, 2 Cor. 2.17. 2. The often administration of the Sacraments, as occasion serveth, is another exercise, whereby the Lords day is sanctified: as Act. 2.42. They continued in the Apostles doctrine, & fellowship, & breaking of bread. Contrary hereunto on the Minister's behalf, are: 1. The negligent administration of the Sacraments, and omitting to call upon the people often to resort unto them: 2. The corrupting or perverting of the Sacraments, as the Romanists have turned the Sacrament into a sacrifice: being ordained for the living, they apply it to the dead: Christ biddeth us to eat and drink it, they hold it up to be gazed upon: and in many such things have they degenerated from the institution of our blessed Saviour. 3. The careful hearing of the Word of God is commanded, and diligent resorting to the exercises of religion, as the Bereans are commended for searching the Scriptures, whether those things were so, which the Apostle preached, Act. 17.11. Contrary hereunto, are: 1. The negligent resorting to the holy assemblies of the Lords people, in carnal men, or the wilful refusal in obstinate recusants; who are like unto those in the Gospel, who being invited to the marriage feast, excused themselves, and refused to come, Matth. 22.5. 2. The careless and fruitless hearing of the Word, as Eutychus fell asleep while Paul was preaching, Act. 20. 4. The reverend and often receiving of the Sacraments is prescribed: as Act. 20.6. On the first day of the week the Disciples came together to break bread. Contrary hereunto, are: 1. the neglect of the Sacraments: 2. The profanation of them, when they obtrude themselves, that are not prepared, and so receive unworthily, 1 Cor. 11.17. 5. Public invocation upon God, and faithful prayer is another exercise for the Lords day: as Act. 16.13. On the Sabbath day we went out of the City beside a river, where they were went to pray. Contrary hereunto, are: 1. The neglect of public and private prayer. 2. To pray with the lips, and and not with the heart. 3. Unfruitful prayer in an unknown tongue: against the which S. Paul speaketh, 1 Cor. 14.17. Thou givest thanks well, but the other is not edified. 6. Charity is upon this day to be exercised, and extended to the poor, as our blessed Saviour healed upon this day, Mark. 3.3. Contrary hereunto, are: 1. The omitting of the works of charity, and despising of the poor, as the rich glutton did despise poor Lazarus, Luk. 16. 2. Or the giving of alms for praise and ostentation, as the pharisees did, Matth. 6. Ex Vrsin. 7. Meditating upon the works of God, is peculiar for the Lords day, as Psal. 92. which was appointed for the Sabbath day, vers. 4. the Prophet saith, I will rejoice in the works of thy hands. Contrary hereunto, are: 1. To be occupied in carnal and worldly thoughts, and bodily labour, as in buying, selling, travelling, working: 2. To follow profane games and sports, to spend this day in quaffing, drinking, dancing and such like: as the Israelites kept an holy day to the golden Calf: They sat down to eat and drink, and rose up to play, Exod. 32.6. 2. Doct. How the Sabbath is to be sanctified. Vers. 8. REmember the Sabbath day, to keep it holy, or to sanctify it. In this precept, two things are to be considered: quid cavendum, quid faciendum, what is to be taken heed of, and what is to be done. The things to be avoided upon the Sabbath day are these: 1. All corporal work and labour. So jeremy saith, chap. 17.24. Sanctify the Sabbath, so that you do no work therein. But yet bodily works may be done upon the Sabbath, upon these four occasions: First, propter necessitatem, for necessity, as our Saviour excused his Disciples for pulling the ears of corn, being hungry, Matth. 12. Secondly, propter Ecclesiae utilitatem, Upon what occasion some works are allowed to be done upon the Lord's day. for the profit of the Church: as the Priests did all necessary things that were to be done in the Temple upon the Sabbath, and were blameless. Thirdly, propter proximi utilitatem, for the good of our neighbour: as our Saviour healed upon the Sabbath one which had a withered hand, Matth. 12.12. Fourthly, propter Superioris authoritatem, because of the authority of the Superior: as the Jews circumcised upon the Sabbath, because the Lord so commanded, that they should circumcise their males upon the eight day. 2. Debemus cavere culpam, we must take heed of sin: as the Lord saith by his Prophet, I cannot suffer your new Moons, nor your Sabbaths, Isai. 1.13. and then he giveth this reason, vers. 15. your hands are full of blood. 3. Debemus cavere negligentiam: We must take heed of negligence and idleness upon the Lord's day: as it is said of the Israelites, they sat down to eat and drink, and rose up to play, Exod. 34. The things wherein we must be exercised upon the Lord's day are these: 1. In faciendis sacrificiis, in offering of our sacrifices: that as the Jews offered up their external sacrifices, so Christians now must present unto God, their spiritual sacrifices of prayer and thanksgiving: as the Prophet David saith, Let my prayer be directed in thy sight as incense. 2. We must corpus nostrum affligere, humble and afflict the body, not pamper it upon this day, and make as it were our belly our God: so the Apostle exhorteth, that we would give our bodies a living sacrifice, holy and acceptable to God, Rom. 12.1. 3. Dando eleemosynas, in giving of alms: as the Apostle saith, to do good, and distribute forget not: for with such sacrifices God is pleased, Heb. 13.16. So Nehemiah adviseth the people: Send part unto them, for whom none is prepared, for this day is holy unto the Lord, chap. 8. vers. 10. 4. In divinorum exercitiis: We must be occupied in divine exercises: as our blessed Saviour saith, joh. 8. He that is of God heareth God's words: for herein consisteth the delight and rest of the soul: this is that Sabbatisme or rest which the Apostle speaketh of, Divers kinds of rests in the soul. Heb. 4. There remaineth then a rest to the people of God. This pleasant rest of the soul is begun in this life, and perfited in the next. But before we can attain to that perfect rest in the Kingdom of God, three kinds of rests must go before: 1. Ab inquietudine peccati: From the restless condition of sin: for as the Prophet saith, The wicked are like the raging sea, that cannot rest, Isa. 57.20. A passionibus car●is, from the passions of the flesh, for the flesh lusteth against the Spirit: Galath. 5. Ab occupationibus mundi, from the troubles and businesses of the world, as our blessed Saviour said to Martha, thou carest, and art troubled about many things, Luk. 10.41. Et tunc post hac anima liberè quiescit in Domino: and then after all this, the soul shall freely enjoy rest in the Lord: Sic ferè Thomas in opuscul. 3. Places of confutation. 1. Cont. Against the jews, and the Sabbatarians that contend for the jewish Sabbath. FIrst the Jews do thus object against the Christians, for the perpetuity and continuance of their Sabbath upon the seventh day. 1. Object. The moral law is perpetual, but this Commandment for the sanctifying of the seventh day, is part of the moral law: Ergo. Answ. This Commandment as it is moral, continueth still namely, that a certain day should be set apart for the public service of God: yea and further, as Chrysostom saith, In circulo hebdomadis diem unum integrum segregandum, etc. That in the compass of a week, one whole day should be severed from the rest, Hom. 10. in Genes. But the ceremonial part of this precept, in the prescript of the seventh day, bindeth us not now: as the Apostle saith, Let no man condemn you, etc. in respect of an holy day of the new Moon, or of the Sabbath, etc. Coloss. 2.16. Vrsin. 2. Object. The laws which were instituted before Moses, are immutable and perpetual, but such was the institution of the Sabbath. Answ. The proposition is not true, for the fathers before Moses used to offer sacrifices: Circumcision was given to Abraham: even from the beginning there was a difference between clean and unclean beasts: and yet all these being types and figures of things to come, are abrogated by Christ. Simler. 3. Object. The laws given before man's fall in the state of his innocence, could be no types of the Messiah, being not yet promised, and therefore they do bind all Adam's posterity: such was the sanctifying of the Sabbath. Answ. 1. Such laws, the ground whereof was printed in the soul of man in the creation, as are all moral precepts, are perpetual, but not all in general given unto Adam, as was the prohibition to eat of the tree of life. Vrsin. 2. But it may be further answered, that the Sabbath was not instituted before man's fall: for he is held to have fallen upon the sixth day, the same day wherein he was created, as it is at large handled in that question upon the 3. of Genesis. 3. This law of sanctifying the Sabbath in substance remaineth still, though the ceremony of the day be changed. 4. Object. The keeping of the Sabbath is called an everlasting covenant, Exod. 31.16. it is therefore to remain for ever. Answ. 1. So Circumcision is called an everlasting covenant: because they were to continue till the coming of the Messiah, and so long as the Commonwealth of Israel continued, to them it was perpetual: but now their state being dissolved, the covenants made with them are expired also. Simler. 2. It is called everlasting, in respect of the signification and substance thereof, our rest in Christ, and so it remaineth still, and shall for ever: as the Kingdom of David in the Messiah shall never have end. Vrsin. 5. Object. The reason and cause of the law is immutable, namely, the memorial of the creation, therefore the law itself also: and seeing the knowledge of the creation is necessary, so also is the symbol and monument thereof, the celebration of the seventh day. Answ. 1. The cause or reason of a law being immutable, the law itself also is immutable, if it be so tied unto the law, as that it cannot stand, if the law be changed: but so is it not here, for the creation may as well be remembered upon another day, as upon the seventh. Vrsin. 2. All the sacrifices and ceremonies of the law, were symbols and signs of necessary things, as Circumcision, the paschal Lamb, of the Circumcision of the heart, and of the Messiah, which things remain still, but the symbols are abolished. Simler. Now then, that Christians are not bound unto the Jewish Sabbath, it is evident by these reasons: 1. By the doctrine of the Apostles, Galath. 4.10. You observe days and months, times and years, I am in fear of you, lest I have bestowed upon you labour in vain: and by name S. Paul speaking of the Sabbaths, saith, They were shadows of things to come, but the body is in Christ, Coloss. 2.16. 2. The Apostles by their example showed, that the Jewish Sabbath was determined, for they began to keep the first day of the week, Act. 20.7. and 1 Cor. 16.2. 3. All types and shadows were but to continue until the body came, which was Christ, but the Sabbath was one of those shadows. 4. The Sabbath was a note of cognizance, and a work of distinction, and difference between the Israelites and other people: which difference and partition, is now taken away in Christ, for now there is neither Jew, nor Grecian, but all are one in Christ, Galath. 4.28. Ex Vrsin. In Gregory's time there were, Qui die Sabbati aliquid operari prohiberent, which did prohibit to do any work upon the Sabbath or Saturday; whom he refelleth thus: Gregor. 〈◊〉 registry. lib. 11. Epist. ●. Quos quid aliud nisi Antichristi praedicatores dixerim, etc. whom what else should I call, than the preachers of Antichrist, who when he cometh, shall cause both the Sabbath, and the Lords day to be kept without doing any work: for, because he shall feign himself to die and rise again, he shall cause the Lords day to be had in reverence: and because he shall compel them unto Judaisme, he shall likewise command the Sabbath to be kept: And thus he concludeth, Nos, quod de Sabbato scriptum est, spiritualiter accipimus, etc. We spiritually observe that which is written of the Sabbath: for the Sabbath signifieth rest: Verum autem Sabbatum, Redemptorem nostrum habemus, and we have our Redeemer and Saviour our true Sabbath. 2. Cont. Against the jews carnal observing of the Sabbath. BEside this, that the Jews would enforce upon us their Sabbath, they have another error, in the manner of keeping their Sabbath, which they solemnize in taking their ease, in eating and drinking, and giving themselves over to all pleasure, and licentiousness: for, as Burgensis reporteth of them, The Jews think they are bound upon every Sabbath, to eat thrice, that is, one dinner, and two suppers: and in so doing they shall escape the punishment of hell. Burgens. addition. 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calf, in eating and drinking, and rising up to play: God will not be so served. 2. The way to Paradise is a straight and narrow way: by many afflictions we must enter into the Kingdom of heaven, not eating, and drinking, and taking our pleasure. 3. Augustine saith, Quanto melius foeminae eorum lanam facerent, quam in neomeniis saltarent? How much better might their women spin, than dance in their new moons? Tract. 4. in joan. 4. Chrysostome also thus proveth, that the Sabbath is not, ●tii, but spiritualis actionis materia, not an occasion of idleness, but of spiritual exercise: because the Priests were by the law upon that day to offer double sacrifice: but if it were a day of ease, Oportebat Sacerdotem omnium maximè otium agere, it was meet that the Priest most of all should take his ease then. Contion. de Lazaro. 3. Cont. Of the jews superstition in the precise and strict keeping of the Sabbath rest. Again, the Jews were superstitiously addicted to the corporal rest; which they would not break upon any occasion: as our Chronicles do make mention of a Jew, that being fallen into a jakes, refused to be taken out thence upon their Sabbath day: and the next day being the Lord's day, the Governor would not suffer him to be pulled out upon that day, because it was the Christians Sabbath, and so the wilful Jew there perished. Of the like strictness were some among the Christians in keeping of the external rest upon the Lord's day, therein imitating the Jews: as Gregory in the forecited place writeth, how some did forbid any to wash themselves upon the Lord's day: whom he thus confuteth: 1. Si pro luxu animi ac voluptatis quis lavari appetit, etc. If any man desire to be washed of wantonness and pleasure, it is not so lawful upon any day: si autem pro necessita●● corporis, etc. But if it be for the necessity of the body, we do not forbid it upon the Lord's day: for no man hateth his own flesh. 2. If it be a sin to wash upon the Lord's day, neither is it lawful so much as to wash the face: Si hoc in corporis parte conceditur, cur hoc exigente necessitate toti corpori negatur? If this be permitted in one part of the body: why, necessity so requiring, should it be denied to the whole body? So then neither were the Jews so strictly bound from all corporal labour, as they superstitiously observe: as may appear by joshuahs' and the whole hosts compassing of Jericho seven days together, josh. 7. and by the Macchabees fight upon the Sabbath, 1 Macchab. 2.41. And Christians have more liberty herein, than the Jews had: for it is lawful for them to prepare their food upon the Lord's day, which it was not lawful for the Jews to do upon their Sabbath: for, as Thom. Aquinas well resolveth: Opus corporale pertinens ad conservandum salutem proprii corporis, non violat Sabbatum: A corporal work belonging to the conservation of the health of ones body, doth not violate the Sabbath: and this is grounded upon that saying of our blessed Saviour: The Sabbath was made for man, and not man for the Sabbath, Mark. 2.27. God would not have the Sabbath, which was made for man's benefit, to be used to his hindrance. Lyranus yieldeth this reason, between the strictness imposed upon the Jews, and the liberty of Christians: quia illa vacatio figuralis erat: because their resting was figurative, and therefore was most strictly to be kept: & à figura quantumcunque modico subtracto mutatur tota significatio: and take never so little from a figure, the whole signification is changed: as if you take l. from lapis, or, s. from stone, that which remaineth, signifieth nothing: but though somewhat be taken from the substance of a stone, it is a stone still. 4. Conf. Against the Anabaptists, that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withal, and who else do condemn the observation of the Lords day among Christians: because the Apostle reproveth the Galathians, for observing of days and months, Galath. 4. and in other places. Contra. 1. The observing of days is not simply prohibited by the Apostle, sed cum opinione cultus vel necessitatis: but with an opinion of religion placed in the day and necessity: the Jews kept their Sabbath, as making the observation of the day a part of God's worship: and they held it necessary to keep that day unchangeable. It was also unto them a type and figure of the spiritual rest. But the Christians now keep not the Lords day, in any of these respects, either as a day more holy in itself than others, or as of necessity to be kept, but only for order and decency sake: because it is meet, that some certain day should be set apart for the worship of God. Vrsin. 2. As in the practice of Physic, and in politic affairs, and in the trade of husbandry, there is both a lawful observation of days, and an unlawful: for to observe seasons of the yeate for the earth, and for ministering unto the body of man, as also to make choice of the most convenient times for civil business, is not unlawful: yet the superstitious respect of days, as making some fortunate, some unfortunate, and to depend wholly upon the aspects of stars, is a vain and idle thing. So likewise in the business of religion, as days may be superstitiously kept, so they may also for order sake, and to other good uses be distinguished. 3. Like as then, though Christians yield a comely reverence unto the public places of prayer, yet not in like sort, as the Jews accounted of their Tabernacle: so according to the same rule, there is a preeminence given unto the Lord's day, but not with the like difference of days, as the Jews esteemed their Sabbath, Simler. 5. Conf. Against the Zuincfeldians, that hold the preaching of the Word superfluous, whereby the Lords day is sanctified. THe Zuincfeldians do also fail in the manner of celebrating the Lords day, counting the ministry of the Gospel, and preaching of the word of God, whereby the Lords day is sanctified, a superfluous thing: cleaving wholly unto their vain speculations, and fantastical visions and revelations: whereas it is evident out of the Scriptures, that both the old Sabbath of the Jews was solemnised and kept in hearing Moses read, and preached, Acts 15.21. and the Lords day in like sort was sanctified by the Apostles with preaching, Acts 20.7. ex Bastingio. Now proceed we on to deal against the Romanists, who diversely err as touching the Lords day. 6. Conf. That the Lords day is warranted by Scripture, and not by tradition only. FIrst, they hold, that the keeping of the Lords day in stead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles. To this purpose the Rhemists, Matth. 15. sect. 3. And there are other beside in these days, that make the observation of the Lords day only an Ecclesiastical constitution. Contra. 1. There are three most evident texts of Scripture usually alleged, which do make it evident, that this change of the Sabbath began in the time of the Apostles, and so by their Apostolic authority, being thereto guided by the Spirit, is warranted, and so declared and testified in Scripture. These are the places: Act. 20.7. 1 Cor. 16.2. Revelat. 1.10. In the first we have the exercises of religion, preaching, and ministering the Sacraments, which were peculiar to the Sabbath, transferred to the first day of the week. In the second, public charitable collections for the poor, which was also used upon the Sabbath. In the third, the very name of the Lords day is set down. 2. And further, that this day was consecrated by divine authority, the great works do show, wherewith this day from the beginning hath been honoured: as Augustine hath sorted them together: Venerabilis est hic dies in quo transgressi sunt fili● Israel mare rubrum, etc. This day is to be reverenced, wherein the Israelites passed over the red sea, wherein Manna first reigned upon the Israelites in the desert, our Lord was baptised in Jordan, water was turned into wine in Cana of Galilee; wherein the Lord blessed the five loaves, wherewith he fed five thousand men; wherein he rose again from the dead, entered into the house the doors being shut; wherein the holy Ghost descended upon the Apostles, etc. Serm. 154. 3. This reason also may persuade it, because the Lord's day is now sanctified to holy uses, as the Sabbath was to the Jews: but it belongeth only unto God to sanctify by his word: as the Apostle saith, Every creature is sanctified by the word of God and prayer, 1 Tim. 4.5. Therefore the Lords day must be warranted by the word, before it can be sanctified, and set apart to holy uses. 5. And seeing the Jews Sabbath is warranted by the word, it must also be changed by the word: there must be the same authority in the alteration of it, which was in the first institution. The Lord's day than was not appointed by the ordinary authority of the Church: for then the Church by the same authority might constitute another day, if there were cause: which cannot be admitted: but as Vrsinus saith, Apostolica Ecclesiae, pro libertate sibi à Christo donata, etc. The Apostolic Church, according to the liberty given them of Christ, did make choice of the first day for the seventh. The Church then by the extraordinary power of the Apostles, directed specially thereunto by the Spirit of God, did alter the day: and Tostatus saith well; Tota Ecclesia Spiritu sancto ducta, hunc deem instituit: The whole Church being led by the holy Ghost, did institute this day, quaest. 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals. ANother error of the Romanists is, that they require sanctification▪ and necessary keeping of all holy days: as making a necessity of keeping all alike. Rhemist. annot. Galath. 4. sect. 5. Contra. 1. The same difference that was between the legal Sabbath and other their festivals, remaineth still between the Lord's day observed among Christians, and other holy days: but the Sabbath day was more strictly observed, than the greatest festivals beside: for on their Sabbath it was not lawful to kindle a fire, Exod. 35.3. nor to dress their meat, Exod. 16.23. but on other festivals they were not forbidden to do such works, as were to be done about their meat, Exod. 12.16. they were only restrained from doing servile works, Levit. 23.7. but the works about their meat and drink were not servile. 2. The observation of the Lords day doth simply bind every Christian in conscience, though there were no positive Law of the Church for it; that wheresoever a Christian liveth in any part of the world, it is his duty in remembrance of the resurrection of our blessed Saviour, to sanctify the Lords day: but other festivals of Saints a man is not bound in conscience simply to keep, but as he is bound in general to yield obedience to the superior authority in lawful things: for only Gods immediate Commandments do simply bind in conscience in respect of the thing commanded: as the Apostle saith, There is one lawgiver, that is able to save, and destroy, jam. 4.12. and no more but he alone: therefore by this reason the Lords day hath a preeminence before other festivals. 3. Hereunto I will add Tostatus reason: Sabbatum, vel una quaecunque esset dies in hebdomada observanda, videbatur dependere à ratione naturali: The Sabbath, or what other day is to be kept in the week, seemeth to depend upon natural reason, as is showed before, quest. 5. Caetera observationes sunt magis ex voluntate legislatoris: Other observations depend rather of the will of the lawmaker: Tostat. qu. 13. So our Lord's day succeeding the Jewish Sabbath, is grounded in part even upon the law of nature: but other festivities depend ab arbitrio Ecclesiae, of the determination of the Church. So then to conclude this point, as Augustine saith: Quomodo Maria virgo matter Domini inter omnes mulieres principatum tenet, sic inter caeteros dies, haec omnium dierum matter est: As the Virgin Marie the mother of our Lord is the principal among women; so among other days, this day is as the mother of the rest, Sermon. de temper. 36. 8. Controu. To commit any sin upon the Lord's day, is a double transgression. THe Romanists here have another erroneous assertion: that the internal act of religion pertaineth not to the keeping of the Sabbath, but the external, and so consequently they deny, that any sin committed upon the Sabbath is thereby the greater, Bellar. de cult. sanctor. lib. 3. cap. 10. prop. 4. Contra. 1. But the contrary is evident out of Scripture, that it belongeth to the rest of the Sabbath to abstain from the works of sin: ut vacantes à pravis actionibus, etc. that being vacant, or ceasing from evil actions, they might suffer God to work in them by his Spirit: therefore the Lord saith, speaking of his Sabbath, It is a sign between me and you, in your generations, that I the Lord do sanctify you, Exod. 31.13. And to the same purpose Ezechiel chap. 20.12. I have given them also my Sabbath to be a sign between me and them, that they might know that I am the Lord that do sanctify them. These places are urged to this purpose by Pelargus, Bastingius. 2. So the Fathers expound that precept, of doing no servile work upon the Sabbath: Ne nos voluptas corporis & libido succendant: That the pleasure and lust of the body should not inflame us upon this day: qui enim facit peccatum, est servus peccati: for he that committeth sin, is the servant of sin. So Hierome in Esaiam, cap. 59 Likewise Augustine thus writeth: Spiritualiter observat sabbatum Christianus, abstinens se ab opere servili, etc. A Christian man doth spiritually observe the Sabbath, in abstaining from servile work: what is this, from servile work? from sin, Tractat. 4. in joann. So also Thomas: Est triplex servitus; una, qua homo servit peccato, etc. There is a threefold service; one, when a man serveth sin: altera qua homo servit homini, etc. another, when man serveth man: and this service is according to the body, not in the mind: tertia est servetus Dei, the third is the service of God. If we understand servile work this last way, it is not forbidden upon the Sabbath day: sed alia opera servilia primo, vel secundo modo, etc. but other servile works the first or second way, are contrary to the keeping of the Sabbath. Sic Thomas 2.2. quaest. 122. art. 4. addit. 3. 3. Hereunto I will add Tostatus reason: Hence it followeth, that he which committeth adultery, killeth, or is drunken upon the Lord's day, magis peccat, quam si aliis diebus idem ageret: sinneth more, than if he should do the same thing upon other days, quia sic est transgressor duplicis praecepti: because he so transgresseth two Commandments: that precept; Thou shalt not commit adultery, thou shalt not kill, or any other, and this of sanctifying the Sabbath, Tostat. qu. 12. See more of this question elsewhere, Synops. Centur. 2. err. 70. 4. Moral observations. 1. Observ. Against hypocrisy and vain glory. Vers. 8. REmember the Sabbath day to sanctify it, etc. Rupertus applieth this text against the doing of any thing for vain glory, or to be seen of men: but we should refer all to the praise of God: In omnibus operibus tuis Deiretributionem attend, etc. In all thy works wait for the Lords recompense, that he will prepare eternal rest for thy reward: and this it is to sanctify the Sabbath. So Augustine: Spiritualiter observa Sabbatum in spe futurae quietis: Observe the Sabbath spiritually in hope of the everlasting reward: Libr. the 10. Chord. All hypocrites therefore that keep the Sabbath rest, rather for fear of humane laws than of conscience, which also come before the Lord with a dissembling heart, are transgressors of this Commandment: for he that will truly consecrate the Sabbath unto the Lord, must call it a delight, Isa. 58.13. he must with all his soul delight therein. 2. Observ. Against those, which spend the Lords day in carnal delight. TO sanctify it. The rest then of the Sabbath is commanded, not as though it were in itself a thing acceptable unto God, but that we might the better attend upon God's service. They therefore which give themselves upon the Lord's day to ease and idleness, pampering and feeding themselves, following their own will and pleasure, do not sanctify the Sabbath unto the Lord: for, he that will consecrate a Sabbath as glorious unto the Lord, must not do his own ways, nor seek his own will, as the Prophet showeth, Isai. 58.13. Against such, which carnally spent the Sabbath in pleasure and delight, the same Prophet speaketh, Woe unto them, etc. The Harp and Viol, Timbrel and Pipe are in their feasts, Isai. 5.12. And of such Chrysostome saith well, Accepisti Sabbatum, ut animam tuam liberares à vitiis, & tu verò magis illa committis: Chrysost. contion. de Lazaro. Thou hast received the Sabbath, to free thy soul from vice, and by this means thou dost commit it the more. 3. Observ. No work must be put off until the Lord's day. THou shalt not do any work. Here then such covetous and worldly minded men are taxed, which cannot afford one day of seven for the Lord, but toil themselves therein with bodily labour: as if they have a job of work of their week's task to do, they will dispatch it upon the Lord's day: if they have any journey to take, they will put it off till then, for fear of hindering their other work: therefore the Lord meeting with men's covetous humours, forbiddeth all kind of work to be done therein. Gregory giveth two reasons, why upon the Lord's day we should cease from all terrene labour: because, Omni modo orationibus insistendum. We should altogether attend upon prayer, and spiritual exercises: such works than must be shunned, because they are an hindrance unto the service of God. And again, Si quid negligéntiae per sex diesagitur, etc. if any thing have been negligently done in the six days, that upon the day of the resurrection of our Lord, precibus expietur, it may be expiate and purged by prayer. Gregor in Registro, lib. 11. epist. 3. We should not then commit more sins of negligence, when we should pray for forgiveness of our errors, and negligence. Cajetan giveth a good note upon this word (Remember) Ad hoc servit recordatio, ut non reserves aliquid operandum in diem septimum, etc. therefore serveth this remembrance, that no jot or work be reserved till the seventh day. 4. Observ. It is not enough for the master of the family to keep the Lords day, unless his whole family also do sanctify it. THou, nor thy son, nor thy daughter, etc. This is added to reprove their nice curiosity, who, though themselves will seem to make conscience of the Lords day, are content yet that their children and servants do break it, and put them to labour, or suffer them to misspend the day in vain pleasure, thinking it sufficient if the master of the house keep the rest of the Lords day. But every good Christian must resolve with joshua: I and my house will serve the Lord, chap. 24.15. He thought it not enough for himself to be addicted to God's service, unless his whole family also served the Lord. So then, none are exempted here from keeping the Sabbath: Nullus sexus, nulla aetas, nulla conditio, etc. no sex, no age, no condition is excluded from the observing the Sabbath. Gloss. interlin. Neither young nor old, male or female, master or servant. Upon the fifth Commandment. 1. Divers Questions and difficulties discussed and explained. QUEST. I. Whether this precept belong to the first Table. 12. HOnour thy father, etc. josephus with some other Hebrews, do make this fifth Commandment the last of the first Table: both to make the number even in both Tables, and because mention is made here of Jehovah, as in none of the other Commandments of the second Table: and because it was fit, that as the first table began with our duty toward God our heavenly Father, so it should end with our duty toward our earthly parents. Contra. These are no sufficient reasons for this division of the Commandments. 1. For though the four first Commandments in number answer not the other, yet they are in the writing upon the Tables, more, and contain a greater space than the other six: and better it is to divide the Commandments by the matter, referring only those to the first Table, which contain the worship of God, than by the number. 2. The name Jehovah is expressed in other judicial and ceremonial laws, which follow, which belong not either to the first or second Table. 3. The third reason better showeth, why this Commandment should begin the second Table, then end the first. 4. And whereas some object that place, Rom. 13.9. where the Apostle rehearseth the five Commandments following, omitting this, as though it belonged not to the second Table: the reason of that omission is, because the Apostle directly in that place had treated before of the duty toward the higher Powers, and Superiors, who are comprehended under the name of parents. But our Saviour putteth all out of doubt, Matth. 19.19. where he placeth this Commandment last, in rehearsing the precepts of the second Table, and joineth it with that general precept: Thou shalt love thy neighbour as thyself. Calvin. QUEST. II. Why the precepts of the second Table, are said to be like unto the first. NOw our Saviour reduceth all the precepts of the second Table to one general Commandment, Thou shalt love thy neighbour as thyself, and saith, it is like unto the first; in these respects: 1. Because the second Table of the moral law, as well as the first, hath a preeminence and excellency above the ceremonials, and therefore in regard of this dignity and priority, it is like unto the first. 2. Because the same kind of punishment, even everlasting death is threatened against every transgression, as well of the second, as of the first Table. 3. In regard of the coherence and dependence, which the one hath of the other, as the cause and the effect; for a man cannot love his brother, unless he first have the fear of God, whose image he reverenceth in his brother. Vrsin. QUEST. III. Why the precept of honouring parents is set first in the second Table. THis fifth Commandment is set before the other for these reasons: 1. Lyranus, Primò ponitur praeceptum circa operationem boni: First this precept is put, which concerneth the operation of that which is good, as in giving honour to parents: the other precepts are touching the shunning and avoiding of evil. 2. Thomas giveth this reason, because first those duties, are prescribed, Quibus homo ex aliqua speciali ratione obligatur, etc. whereby a man is specially bound to some particular persons, as to parents: then those follow, Qua indifferenter omnibus debitum reddunt: which indifferently yield the due unto all men. 3. Tostatus thus divideth the precepts of the second Table, according to the threefold faculty of the mind, which are rationalis, irascibilis, concupiscibilis: the rational part, the irascibile or ireful power, and the coveting and desiring faculty: the rational is the most worthy, in giving honour unto Superiors; for by the rational part we desire such things, which are of an higher degree, than those things, which brute beasts do covet: the ireful part is seen in revenge, either against a man's person directly, which is met withal in the next precept, Thou shalt not kill: or against some principal thing belonging to his person, as his good name, which is provided for in the ninth precept. The coveting faculty, is seen either in the act itself, which is twofold, either in carnal desire toward a man's wife, forbidden in the 7. precept, or in a covetous eye toward his substance, in the 8. or in the desire only of these things, as in the 10. Tostat. qu. 17. 4. Procopius yieldeth this reason, why this precept is set first: Quia parentes secunda post Deum causa 〈◊〉, quòd simus: Because parents are the next cause after God of our being. And so as Thomas saith, Est quadem affinitas hujus praecepti ad praecepta prima Tabulae: There is a certain affinity between this precept, and the precepts of the first Table: Likewise Tostatus, because next unto God we must reverence our parents, as most bound unto them, as the Heathen Philosopher could say, Quòd patribus & diis non possumus rarebuere aequalia, That to God and our parents, we can never render equally, that is, as we have received. Aristot. 8. Ethicor. 5. But the best reason is, because this precept is, Nervus & fundamentum obedientiae, etc. is the very foundation and band of obedience to the other Commandments, which would soon be violated, if men did not stand in awe of the Magistrate, the father of the Commonwealth. And beside, this precept is set first, because of the promise annexed; that we should be the more easily alured unto obedience. Vrsin. QUEST. IU. Why special mention is made of the mother. THy father and mother, etc. Special mention is made of the mother, for these causes: 1. Because in these three things are children bound unto their mothers: because they are the means of their generation: as the father is the active and formal cause, so the mother is the material and passive cause of their conception: and beside the conception, it is peculiar to the mother to bear the child 9 months in her womb with much sorrow, and grief: and at the last with great pain and danger to bring forth. The second thing is the education of the child, which being yet young and tender, is brought up with the mother, and is apt then to receive any impressions, either to good or evil: and therefore it is no small help to make a child good, to be brought up under a virtuous mother. The third thing is nutrition: for the mother doth give the infant her paps: and though the man and wife should be separated, it is the wife's duty to nurse the child: and that according to the Canons, till it be three year old: Extra de convers: infidel. cap. ex literis. Tostat. quaest. 17. 2. Because women are the weaker vessels, and the chief government of the house is committed to the father, the Lord foreseeing, that mothers might easily grow into contempt, hath provided by this law, to meet with disobedient children. Basting. QUEST. V. Whether the child is more bound to the father or mother. BUt if here it shall be demanded, to which of the parents the child is most bound; the answer briefly is this: that whereas the child oweth three things unto the parents, sustentation and maintenance, honour and reverence, duty and obedience: the first of these is equally to be performed unto them both, to relieve the parents: because they both are as one, and feed at one table, and therefore in this behalf no difference can be made. Likewise for the second, as they are our parents, they are equally to be reverenced and honoured: but where there may be more eminent parts of wisdom, and virtue, and such like, as usually are in the father, there more honour is to be yielded unto him; but otherwise to the mother, if she be more virtuous. Concerning obedience, because the man is the head of the woman, and the master of the family, obedience ordinarily is rather to be given to the commandment of the father, than of the mother. Tostat. QUEST. VI Why the Lord commandeth obedience to parents, being a thing acknowledged of all. BUt it seemeth superfluous, that God should by law command obedience unto parents, seeing there is no nation so barbarous, which doth not yield reverence unto them. Answ. 1. So also there are by nature printed in the mind of man, the seeds of the other precepts: but this law of nature being by man's corruption obscured and defaced, God thought it needful to revive this natural instinct by the prescript of his law: and the rather because men might be more alured unto this duty, by the promise propounded. Simler. 2. And the Lord intending herein to prescribe obedience to all superiors, thought good to give instance in parents, because these precepts, Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis, etc. are as certain immediate conclusions, following out of the principles of the natural law, which are easily received and acknowledged of all: but those things which are understood, are, Tanquam conclusiones quaedam remotae, etc. as certain conclusions fetched further off. Lyran. QUEST. VII. Who are comprehended under the name of fathers and mothers. BY father and mother are understood: 1. Parents of all sorts, whether our natural fathers or mothers, or those so called by law, as the father, and mother in law: and such as do adopt children: Tutors likewise and Governors. 2. Public officers, as Magistrates, which are the fathers of the Commonwealth. 3. Pastors and Ministers, as Elisha calleth Elias father. 2. King. 2. 4. Masters, as Naaman's servants called him father, 2. King. 2. and generally the elder sort, and aged persons, whom usually we call fathers. Vrsin. The reasons why all these are comprehended under the name of fathers, are these: 1. Because Lex Dei est perfectissima, in qua nihil desiderari posset: the law of God is most perfect, wherein nothing is wanting. but if these several callings should not be here understood, the moral law should be defective, omitting many principal duties. Basting. 2. Because all these do perform such duties, as belong to parents: the father is to instruct his child; therefore Pastors and Teachers are our fathers, proper doctrir●am, because of their doctrine: the father is to provide for his child; therefore Patrons and Benefactors are our fathers; quia proprium est patris benefacere filio, it is proper to the father, to do well unto his child: Princes also and Magistrates are saluted by the name of fathers, Quia debent intendere bonum populi, because they must intend the good of the people, as it belongeth to fathers to procure the good of their children. Thomas. QUEST. VIII. Why the Lord here useth the name of father and mother to signify the rest. BUt although the signification of fathers and mothers here be general, it pleased the Lord under these terms to comprehend the rest, for these reasons: 1. Because the government of fathers is the first, and the most ancient of all other. 2. For that all other governments are to take their rule and direction from this. 3. The name of father is most amiable, and allureth unto obedience Vrsinus. 4. Et quia sacrum est patris nomen, etc. And because the name of a father is sacred, redundat patrum contemptus in Dei ipsius contumeliam, the contempt of the father redoundeth even unto the contumely and reproach of God. Calv. Therefore for more reverence to be yielded unto superiors, the Lord hath comprehended them under the name of fathers. QUEST. IX. What is meant by this word, Honour. HOnour thy father. 1. This word honour, in the original is cabad, and it signifieth properly onerare, to load, or lay on burdens: which showeth that those, whom we honour, are of great weight and authority with us: Simler. Or that we should honour our parents not in word only but in deed, loading them with gifts, and recompensing their kindness, as when Balaak had sent to Balaam, that he would promote him to great honour, Num. 22.17. Balaam understood what honour he meant, and therefore answered: If Balak would give me his house full of silver and gold, etc. Oleaster. 2. As our parents do perform three things for us, so we must render three things to them again: The parents do give unto the children, first, stabilimentum quoad esse, nutrimentum quoad vitae necessaria, documentum, etc. generation, sustentation, erudition: and children must render these three things: Quia esse habemus ab eyes, debemus eos revereri: Because we have our being from them, we must reverence them. Which was Cham's fault, that derided his father's nakedness. Quia dant nobis nutrimentum in pueritia, etc. Because they gave us nourishment in our childhood, we must nourish them again in their old age: as joseph fed his father jacob. Quia docuerunt nos, debemus eis obedire: Because they instructed us, we must obey them. Thomas. And of this duty of obedience, Christ is a most perfect example unto us, that was obedient to his parents. 3. And these foresaid duties of reverence, recompense, obedience, we must yield also unto other our parents, namely all Superiors, both Civil and Ecclesiastical, and the rest: but unto old men, who also are a kind of fathers, only one of them is due, namely reverence, as we are commanded, Levit. 19 to rise up to the hoar head: as for sustentation and obedience, they are no more due unto them, than unto any other: nor the first neither, unless they be virtuous old men: for old age is a crown of glory, if it be found in the way of righteousness, Prov. 16. and not otherwise. Tostat. qu. 18. QUEST. X. Certain doubts removed, how, and in what cases parents are to be obeyed. BUt here certain doubts will be propounded: 1. If the father be wicked and ungodly, whether in this case the son be tied. 2. If the son be a Magistrate, whether he be to yield obedience to his father. 3. What if the son be base borne, or one forsaken and left of his father. Answ. 1. Though the father be wicked: yet, quatenus pater, jus suum retinet in filios, etc. as he is a father, he holdeth his right toward his sons: so he command nothing contrary to the will of God. 2. Though the son be a Governor, and the father is in that respect to obey, yet things may so be tempered, that neither the son be deprived of the honour due unto his place, and yet the son, modeste revereatur patrem, may modestly reverence and respect his father. Calvin. 3. Such children are by the Civil laws exempted from all duty and obedience to such parents: and it were but just, if such fathers, as do violate the law of matrimony, received no benefit by the fruit thereof: tamen laudanda videtur pietas, si sponte praestant hac: yet their piety is more commendable, if they perform these duties of their own accord. Simler. QUEST. XI. In what sense Christ biddeth us hate our parents. AGainst this Commandment, which commandeth fathers and mothers to be honoured, will be opposed that saying of our blessed Saviour in the Gospel, Matth. 23.9. Call no man your father upon earth: for there is but one, your father which is in heaven: and Lukae 14.26. If any man come to me, and hate not his father and mother, etc. he cannot be my disciple. These places may seem to be contrary to this precept, Honour thy father, etc. Reconcil. Answ. 1. The former of these places must not be so understood simply, as though it were not lawful to give the name and appellation of father to any: for then our Saviour should be contrary to himself, who reproveth the Scribes and pharisees, because they perverted the children, and suffered them not to do any thing for their fathers and mothers, Mark. 7.11. And Saint Paul also should have been contrary to his master, who maketh himself a spiritual father to the Corinthians, 1. Cor. 4.15. Therefore the meaning is, that they should not call any their father in earth, as we call God our father, that is, to put our trust in him, and to make him the author and preserver of our life. Simler. 2. The other place is also to be understood comparatively that we must hate them, that is, not regard them in respect of Christ, as it is expounded, Matth. 10.37. He that loveth father or mother more than me, is not worthy of me. So Chrysostome: Sicut post Deum diligere parents, pietas est, sic plusquam Deum diligere impietas est: As to love our parents next after God is piety, so to love them more than God is impiety: Homil. 26. in Matth. And the same Father well noteth upon that place in Luke, that we are not bid only to hate our fathers and mothers, etc. but even our own life and soul also: Nihil est homini anima sua conjunctius, & tamen nisi etiam hanc oderis, etc. Nothing is nearer to a man, than his own soul; yet if thou dost not hate this also for Christ, thou shalt not be rewarded, as one that loveth him. Homil. 36. in Mat. QUEST. XII. How far children are bound to obey their parents. NOw than it is evident how far our duty is extended to our parents: 1. Though they be froward and perverse and endued neither with virtue, nor wisdom, or any other good qualities, yet they must be reverenced, and relieved as our parents: and the reason thereof is that conjunction, whereby they are joined unto us by nature: Hanc conjunctionem alia attributa non tollant: This conjunction cannot be taken away by any other attributes: but seeing by God's providence they are our earthly parents, and so instruments of our outward life, we must honour them, as herein obeying the will and pleasure of God, and submitting ourselves to his providence. Simler. 2. But we must so far obey them as that we disobey not God our heavenly father: and so the Apostle doth limit our duty and obedience to our parents: Children obey your parents in the Lord, Ephes. 6.1. So Chrysostome: Si habes patrem infidelem obsequere ei, etc. If thou hast an unbelieving father, obey him: but if he would draw thee into the same pit of infidelity, wherein he is: plus dilige Deum, qu●m patrem, quia pater non est animae: then love God more than thy father, for he is not the father of thy soul, but of the flesh: therefore render unto every one that which belongeth unto him: Carnalibus patribus praebete carnis obsequtum, etc. Unto carnal fathers yield carnal and outward obedience, but unto the father of spirits reserve animae sanctitatem, the holiness and freedom of the soul. Homil. 26. in Matth. Our duty then unto God being always excepted, in all other things we must obey our earthly parents, though they be evil and wicked: for officium à personis discernendum, etc. the office and calling must be discerned from the persons: we may hate their vices, and yet because of God's ordinance honour their calling. Vrsinus. QUEST. XIII. At what age it is most convenient for men to marry to get children. TOstatus here hath a politic and wise consideration, that because children are to honour their parents, not only in giving them outward reverence, but in helping and relieving them in their old age, when as the aged parents cannot provide for themselves; that parents should neither marry too soon, nor yet stay too long, but beget children in the middle and strength of their age: as Aristotle would have men to take them wives about 37. years of age: lib. 7. politic. c. 15. For if they should marry at 14. or 15. years, they themselves being yet but young, and wanting experience, are scarce able to provide for themselves, much less for their children: and for the same reason, if they should defer their marriage till their old age, as to 65. years or thereabout, neither they growing impotent by their age, can discharge the part of fathers in the education of their children: and their children cannot be of any growth in time, to succour and relieve their aged parents. But if they take the middle age of their strength, both these inconveniences will be prevented: for both they shall be sufficient for strength of body and mind, to take care for their children, and they also will be attained to perfect growth and strength, to help their parents in their age. Tostat. qu. 17. QUEST. XIV. Whether the reciprocal duty also of parents toward their children be not here commanded. AS children are here commanded to honour their parents, so the reciprocal duty of parents is required toward their children: for although express mention be made only of honour to be given to parents, and superiors, yet the other also is included: for seeing God tribuit eis nomen, etiam tribuit eis rem, doth give them the name of parents, he doth also give them the thing: and if he would have them reverenced with due honour, his meaning is also, they should do things worthy of honour. Vrsin. Neque enim veri sunt parents, qui labores negligunt: For they are not true parents indeed, which do neglect their children, Basting. And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children, this moral duty should altogether be omitted, and so the Law of God should not be perfect, if it were not comprehended in this precept, Calv. QUEST. XV. Wherein the duty of parents consisteth toward their children. THe care then of fathers toward their children consisteth in these three things, in their education, in providing all things necessary for their maintenance and life, in their instruction and institution, and in due and moderate correction and castigation: S. Paul toucheth all these three together, thus writing, Ephes. 6.4. Ye fathers provoke not your children to wrath: then he saith; but bring them up; and further, in instruction, and information of the Lord. For provision and sustentation the Apostle saith: If any provide not for his own, and namely for them of his household, he denieth the faith, and is worse than an Infidel, 1. Tim. 5.8. that is, herein he cometh short of the example of many Infidels, who were kind and natural to their children. For instruction, and institution, Moses saith, thou shalt rehearse them continually to thy children, Deut. 6.7. And the Wiseman saith: Teach a child in the trade of his way, and when he is old, he will not depart from it, Prov. 22.9. Concerning due correction and chastisement, the Wiseman also saith, Withhold not correction from the child, if thou smite him with the rod, he shall not dye: thou shalt smite him with the rod, and shalt deliver his soul from hell, Prov. 23.13, 14. And this was the overthrow of Eli his house, because he did not reprove his children with a fatherly severity, according to the quality and merit of their sin, Basting. QUEST. XVI. Whether all the duties of mercy and charity are commanded in this precept. LYranus, and Tostatus consenting with him, as he seldom useth to do, will have by the name of fathers here understood all men that are in need and necessity, whom we are bound to succour: as Augustine saith: Pasce fame morientem, quod si non poteris occidisti: Feed him that is ready to be famished, if thou dost not feed him, thou hast killed him. And Tostatus, by honour here understandeth all the works of mercy and charity, and generally all good works, which a man is bound to do: nam mala opera, qua vitare tenemur, etc. for the evil works, which we are bound to shun, belong unto the other Commandments following, Tostat. qu. 19 Contra. 1. Paulus Burgensis doth herein find fault with Lyranus: for it is evident by that sentence borrowed from Augustine, that he which suffereth his brother to perish, when it is in his power to help him, in effect killeth him, and so is a transgressor against the sixth Commandment, Thou shalt not kill. 2. And as for the works of mercy they are commanded in those several precepts, where the contrary is forbidden: as the same Law which forbiddeth to take away a man's life, commandeth us, if it be in our power, to preserve it: and where we are inhibited to take away our neighbour's goods, we are likewise willed to relieve him with ours, where there is cause: and in the same Commandment, where it is made unlawful to take away our neighbours good name, it is enjoined that we should by all means seek to preserve it. QUEST. XVII. Of the true reading and meaning of these words, that they may prolong it. THat thy days may be prolonged. But in the original it is put in the active, that they may prolong: as read jun. Momanus. 1. Some refer it unto the parents, that they by their prayers and blessings may cause the life of their children to be prolonged, Oleaster. As in the same sense they are said to receive them into everlasting tabernacles, Luk. 16.4. and men are said to save, 1. Timoth. 4.16. and jam. 5.20. sic jun. 2. Ab. Ezra understandeth it of the precepts and commandments, which shall procure long life to those which obey them. 3. But the verb is rather here taken impersonally, and in the signification of a verb neuter, That thy days may prolong, that is, may be lengthened: so the Child. And it is an usual phrase with the Hebrews, to put the active in a passive signification: as job 4.19. They shall destroy them before the moth, that is, they shall be destroyed: and job 7.3. They have appointed painful nights unto me; that is, were appointed unto me, jun. And this seemeth rather to be the sense, because Saint Paul so taketh it, Ephes. 6.3. That it may be will with thee, and that thou mayst live long in the earth, Simler. QUEST. XVIII. In what sense the Apostle calleth this the first Commandment with promise. BUt whereas Saint Paul saith, that this is the first Commandment with promise, Ephes. 6.2. hereupon this doubt ariseth, in what sense the Apostle so calleth it, seeing there is annexed unto the second Commandment a large promise of showing mercy unto thousands to them that love God. Hereunto diverse solutions are made: 1. Hierom bringeth in two expositions, yet resolving of neither: As first, how some do take the whole Decalogue, because it was first given unto the Israelites, after their coming out of Egypt, for one Commandment, and so would have this promise not peculiar unto this precept, but unto all the rest. But this is against the Apostles meaning; for he doth annex this promise as peculiar to this duty of honouring our parents, and calleth this the first Commandment with promise. 2. Others do think that in the second Commandment, Non tam promissionem prolatam, quam sententiam in lands Dei esse finitam: That it is not so much a pronouncing of a promise, as an ending of the sentence in the praises of God: but herein the fifth Commandment, the promise is divided from the precept, and the sentence is broken off, and not continued as there. But Hieroms' reason overthroweth this answer: Observa, quòd verba sunt sponsiones, etc. Observe, that these are words of covenant, showing mercy unto thousands: and they are added as a reason joined to the Commandments. Hieron. in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus: Hac causa dixit, quod est mandatum primum in promissione, ut discerneret inter mandata, quae ad Deum, & mandata, quae ad homines pertinent: Therefore he said, Which is the first Commandment with promise, that he should discern between the Commandments which appertain unto God, and those which belong unto men: Ambros. in 6. ad Ephes. His meaning is, that it is the first precept of the second Table with promise. 4. But I rather resolve with Simlerus, and Vrsinus, that this is the first precept, that hath any special and particular promise: the other promise added to the second Commandment is general to all those that love God, and so not restrained only to that precept, but is extended generally to the obedience of the whole law. QUEST. XIX. Why the promise of long life is made to obedient children. THat thy days may belong. etc. 1. Cajetan giveth this reason, why this promise of long life is made to obedient children: Tanquam gratis accepts à parentibus beneficio vitae: As being thankful for the benefit of life received of their parents: for it is fit, that they which are thankful to their benefactors, should enjoy the benefit long. Calvine also to the same purpose: God doth show his favour in prolonging of this life; Vbi erga eos grati sumus, quibus ●am acceptam ferre cenvenit: When we are thankful to those, of whom we have received it. So also Thomas: Qui non honorat parents, tanquam ingratus meretur vita privari: He that honoureth not his parents, deserveth as an ungrateful man to be deprived of life, which he received of his parents. Thom. in opuscul. 2. Thomas Aquin. also yieldeth another reason: In those precepts it was necessary to add a promise, ex quibus videbatur nulla utilitas sequi, vel aliquae utilitas impediri: where no profit was either not expected, or seemed to be hindered: therefore in the second Commandment, which forbiddeth idolatry, a general promise is propounded, because by the worship of Idols, Idolaters looked for great benefits, which seemed by this means to be cut off: and because parents being aged are wearing away, ab eis non expectatur utilitas, no profit is expected from them, and therefore a promise is put to this precept of honouring parents. Sic Thom. 1.2. qu. 100 art. 7. ad. 3. But this reason seemeth somewhat curious. 3. Oleaster rendereth this reason: Because parents do prolong the children's days, & precibu● by their blessings and prayers. 4. Thomas addeth further, this reason is put to, ne credatur non deberi praemium, etc. lest a reward might be thought not to be due for the honouring of parents, because it is natural. QUEST. XX. What other blessings are promised under long life. BY long life here, not only the lengthening of days is understood, but other benefits also. 1. Tostatus giveth this reason, because without other temporal blessings, vita laboriose & miserabiliter ducitur, man's life seemeth to be but full of labour and misery, and so no blessing: quaest. 20. 2. Pelargus thus distinguisheth these blessings: Vt triplex honour, ita triplex pramium: As a threefold honour is to be yielded to parents, so a threefold reward is promised, pro honore obedi●ntiae vita gloriosa, for the honour of obedience a glorious life: pro honore reverentiae vita jucunda, for the honour of reverence a pleasant life: pro honore fidei vita opulenta, for the honour of faithfulness in recompensing our parents, a plentiful life. 3. Thomas Aquin understandeth here three kind of lives: Vitam naturalem, vitam gratiae, vitam glory: The natural life, the life of grace, the life of glory. He that honoureth his parents, shall have both the grace and favour of God in this life, and glory in the next: as it is in Ecclesiast. 3.9. Honour thy father and thy mother in deed, and in word, that thou mayst have God's blessing. Another benefit is, habere sibi silios gratos, to have good and thankful children. He that honoureth his father, shall have joy of his own children, Ecclesiastic. 3.6. A fourth benefit is, habere famam lau dabilem, to have a good and commendable fame by honouring of parents: Ecclesiastic. 3.12. A man's glory cometh by his father's honour. The fifth is, habere divitia●, to have riches: Ecclesiast. 3.5. He that honoureth his mother, is as one that gathereth treasure. Thom. in opuscul. 4. Ecclesiasticus goeth further, and showeth how this duty of honouring parents is rewarded with spiritual blessings, as namely these two: first, forgiveness of sin: He that honoureth his father, his sins shall be forgiven him, chap. 3.4. And the hearing of his prayers, vers. 6. Who so honoureth his father, etc. when he maketh his prayer, he shall be heard. And all this may well be comprehended under this blessing: as the Apostle expoundeth it, Ephes. 6.3. That it may be well with thee, and that thou mayst live long in the earth, etc. Whatsoever then belongeth to a man's welfare, and well being in this life, is here promised. QUEST. XXI. This promise of long life, did not only concern the jews. THis promise of long life, and of other blessings thereby understood, seemeth first to concern the Jews, because mention is made specially of that land, which the Lord promised them, namely the land of Canaan: and because they were an obstinate people, disobedient, and churlish to their parents, as it may appear by that evil use, which continued until our Saviour Christ's time, which he reproveth, Mark. 7.12. therefore the Lord intended specially to allure them to this duty, by this promise of long life. Yet this blessing is extended generally unto all that shall perform this duty to their parents: which is showed by these reasons: 1. Quia tota terra à Deo benedicta est: All the earth is blessed of God: as it is in the Psalm, The earth is the Lords, and all that therein is, Psal. 24. and therefore wheresoever the Lord giveth long life, it is his blessing. Simler. 2. Quia ●sta mandata erant moralia, & obligabant omnes homines, etc. Because these Commandments are moral, and so bind all men, therefore the reward for the obedience to these moral precepts belongeth unto all, Tostat. qu. 20. 3. God giveth these promises, ut sint in 〈◊〉 futurae terra viventiam, that they may be for a type of the land of the living to come, Lippoman. So than though the land of the terrestrial Canaan were peculiar to the Jews, yet the celestial Canaan belongeth to all the faithful: then consequently the promise of long life here, a type of everlasting life there, appertaineth likewise to them all. 4. Saint Paul applieth this promise generally to all, Ephes. 6.2. Basting. QUEST. XXII. Whether long life simply be a blessing, and to be desired. BUt it will be objected, that this promise of long life here is no such blessing, seeing this life is full of misery, and of many encumbrances: and therefore Saint Paul desired to be dissolved and to be with Christ. 1. Hereunto some make this answer, that this promise of long life, in respect of them that lived under the Law, was a blessing, because they imagined, that before the coming of Christ, they went not immediately to heaven, but to Limbus Patrum, which they imagined to be in the brim of hell. Contra. 1. But though it were admitted, that the Saints under the Law went not immediately to heaven, which is notwithstanding contrary to the Scriptures, Luk. 16. for Abraham's bosom, whither the faithful went before Christ, was no part or member of hell, even in Augustine's judgement, because it was quietis habitatio & foelicitatis sinus, an habitation of rest, and place of happiness, Epist. 99 yet their state in that place, which they imagine to be free and exempt from the labours and sorrows of this life, should have been better, than their condition in this life. 2. But what say they then to this promise renewed in the new Testament by S. Paul? where it is evident that the Apostle speaketh of a terrene and temporal blessing which is performed in this life? 3. Saint Paul in wishing to be dissolved, showeth that everlasting life is chiefly and most of all to be desired: yet so, as this life also, which is a degree unto that, may be desired also to the good pleasure of God: for otherwise the Apostle in the same place, would not have been in a strait, not certain what to desire, whether to be dissolved, or to remain still in life for the good of Christ's Church: Simler. 2. Therefore thus rather this objection is to be answered: 1. That notwithstanding the many troubles and miseries of this life, it is to be esteemed in itself as a gift and blessing from God: quòd autem vita misera est, nostro vitto accidit: and in that our life is miserable, it is by our fault. Gallas. fit per accidens, etc. so that is by an accident, that this life is full of misery, not of itself, Vrsin. 2. The miseries of this life cannot extinguish this chief benefit, quod creati sunt homines & foventur in spem immortalitatis, that men were created, and are nourished to the hope of immortality, Calvin. 3. God hath promised unto his children to mitigate and allay the calamities of this life: and further, Celebratio Dei in hac vita tantum bonum est, etc. The setting forth of God's praise in this life is such ● benefit, as that it may countervail all the miseries of this life, Vrsin. QUEST. XXIII. Why wicked and disobedient children are suffered to live long. IT will be again objected, that many times the wicked and disobedient live long, and therefore this promise of long life is not peculiar unto the faithful and obedient children. Answ. 1. Exempla pauca non evertunt regulam, etc. a few examples do not overthrow a general rule: for the most part it falleth out so, that the wicked and disobedient to their parents are punished, as Prov. 20.20. He that curseth his father or mother, his light shall be put out in obscure darkness; and Prov. 30.17. The eye that mocketh his father, etc. the Ravens of the valley shall pick it out, Vrsin. 2. If God do give long life unto the wicked, it is either of mercy to bring them to repentance, or in judgement to make them more inexcusable, Tostat. quaest. 20. 3. And oftentimes, vita eorum est misera, furiis eos persequentibus: their life is miserable, their own conscience troubling and accusing them here, and the judgement of God meeteth with them afterward, Simler. 4. Their life also is prolonged to their punishment herein: Dum ipsis merces inhumanitatis à filiis & nepotibus rependitur: while their ingratitude to their parents is rendered and repaid by their own children and posterity, Calvin. QUEST. XXIV. How this promise of long life is performed, seeing the righteous seed are many times soon cut off. FUrther it is also objected, that many times virtuous and obedient children are cut off, and their days are shortened, so that this promise of long life is not always performed to such. Answ. 1. Quod ordinarium & frequentissimum est ostenditur: that which is ordinary and usual is here showed: extraordinary things must be left to the secret judgement of God: we see by experience, that for the most part this blessing of long life is bestowed upon dutiful and obedient children, Galas. 2. Boni filii citò rapiuntur, ne à malitia perturbentur: good children are taken away, lest they might be disturbed and corrupted by sin, as it is said, Wisdom. 4.11. He was taken away, lest wickedness should alter his understanding, Tostat. 3. They are removed from the earth, that they should not see and taste of the miseries and calamities which the Lord intendeth to send upon the world, Basting. Which was Abiahs case the son of jeroboam, 1. King. 14.13. 4. He that honoureth his father, though he die soon, may be said to have lived long: for Vita longa non mensuratur tempore, sed actione, long life is not measured by time, but by action, Thomas. As if a man in thirty years have attained to greater perfection of godliness, than the sinner, which hath lived an hundred, he may be said to have lived longer than he: as it is said, Wisdom. 2.13. Though he was soon dead, yet fulfilled he much time, Tostat. 5. These temporal blessings are granted, and promised upon condition, so long as the Lord seeth it to be good for his children: and Quantum ordinantur ad futuram remunerationem: as they are ordained to be helps unto the reward to come, Thom. If the Lord see that they are rather hindrances, than helps, in his secret judgement he doth otherwise dispose of them, as is most for his glory, and the good of his children. 6. Though they have a short life here, In coelis reposita est major compensatio: a greater recompense is laid up for them in heaven, Calvin. As if a man were promised two acres of ground in the barren mountains of Liguria, and afterward have them given in the fruitful soil of Campania; the promise should be more than kept, Simler. Questions concerning the duty of subjects unto the Civil Magistrate. QUEST. XXIII. Of the duty of subjects toward their Prince. BEcause, under the name of parents also are comprehended the fathers of the Commonwealth, Princes and other Magistrates: in the next place now cometh to be declared, what duties the subjects are to yield unto them. 1. They must submit themselves unto those Governors, which are set over them in the Lord, and honour them by performing all dutiful loyalty and obedience: as the Apostle teacheth, That every soul should be subject to the higher powers, Rom. 13.1. 2. Honour also must be yielded unto them, both in heart, in word, and in gesture: So also the Apostle, Rom. 13.7. Give to all men, etc. fear, to whom fear, honour, to whom honour belongeth. So Nathan coming in to King Solomon, made obeisance upon his face down to the ground, 1. King. 1.23. The Roman histories do make honourable mention of Q. Fabius Maximus, for reverencing and honouring his son, being Consul. But Christians are much better instructed by the Word of God, and aught to show the same in practice, what reverence, fear and honour is due unto Magistrates. 3. Fidelity and love must the subjects show toward their Prince, in defending and maintaining his life and state, dignity, and honour, in discovering of treasons, conspiracies, practices, and dangers intended against his life and person. So the people did fight for David against rebellious Abshalom, and would not suffer David to hazard his person among them: for thou art now (say they) worth ten thousand of us, 2. Sam. 18.3. So Mardoche bewrayed the treason of two of the King's eunuchs against Ahashver●sh, Ester 6. 4. Subjects also must show their piety toward their Magistrates, to pray unto God for them: as the Apostle exhorteth, that prayer should be made, especially for Kings, 1. Tim. 2.2. So the Christians in the Primitive Church used to pray, even for the pagan Emperors in this form, wishing unto them, Vitam prolixam, imperium firmum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum: A long life, a sure Empire, a safe house, strong armies, a faithful Counsel, a good people, and the world quiet, Tertull. Apolog. cap. 30. 5. Humility also and modesty becometh subjects, not to usurp upon the office of the Prince, but to bring all their complaints unto him, not seeking to redress things themselves: as Abshalom did fawn upon the people, and insinuate himself into their favour, wishing that he were their Judge to end their matters, 2. Sam. 15.4. 6. Another duty is thankfulness to be showed, testified and acknowledged by all means, for the benefits received by their godly government: as Araunah being but a stranger in Israel, expressed his thankful mind, in giving liberally as a King unto King David, 2. Sam. 24.23. 7. Subjects also are bound to help and support the necessities of the Crown and Kingdom, by giving Subsidies, taxes, and such other relief; as the Apostle willeth, To give custom to whom custom, and tribute to whom tribute belongeth, Rom. 13.7. Christ himself also paid tribute, Matth. 19 and joseph and Mary went to Bethlem to be taxed, Luk. 2. 8. All these duties must be performed unto the Civil Magistrate, both because it is God's ordinance, from whom they receive their authority, Rom. 13.1. and in respect of ourselves, that under them we may lead a godly and a peaceable life, 1. Tim. 2.2. Bucanus. QUEST. XXIV. How far subjects are bound to obey their Governors. BUt the authority of Magistrates over their subjects is not absolute, it must be limited according to the rules of the Word of God: and subjects are bound no further to obey, than they are obliged in conscience according to the Word of God. And here these considerations are necessary: 1. Who commandeth: 2. What: 3. And where. 1. If it be the inferior Magistrate that commandeth or requireth any unjust thing, the subject that is grieved, is to make his complaint, and to sue for redress unto the Superior, and highest Magistrate: as Paul appealed from the Roman Governors in Judea, unto Caesar. 2. If it be the Prince himself, and chief Magistrate, which enjoineth any thing unjust and unlawful, it must be considered, of what nature and kind it is, that is commanded: 1. If it be against piety and our duty toward God, we must rather submit ourselves to the punishment, than yield unto the Commandment, and so obey rather God, than man: as the three children did rather choose to endure the flaming fire, than to worship the Idol, which was set up: and Daniel resolved rather to be cast into the Lion's den, than to be barred from making his prayer unto his God. 2. If the things commanded concern our temporal state, as in grievous impositions, taxes, payments, no resistance at all is to be used: but such burdens must be endured with patience, until by good means, as first prayer unto God, and then making their moan unto their Governors, they may be eased. So the people of God did submit themselves to such payments, as their land was taxed at by their hard Lords: as the people of Judea paid unto the King of Ashur 300. talents of silver, and 30. talents of gold, which he required of them, 2. King. 18.14. But Naboths' case herein was singular, who did well in not yielding his inheritance unto the King's desire: Whether Naboth did well in not yielding his vineyard to the King's desire. because that belonged to the special policy of that nation, not to alienate their inheritance, from one tribe to another, that a distinction of their families and tribes might be kept, that it might be known of what tribe and family the Messiah should come Bucanus. 3. If the subjects life be by indirect means assaulted, or the chastity of his wife, or the life of his children, which a man is bound to defend by the law of nature, as we see the unreasonable creatures are ready to defend their young ones; the subject in these extremities, is not to rise against the Prince's authority, yet the law of nature will bind him by all lawful means, to defend him and his, Bucanus. As the Prophet Elisha, when the King sent a messenger unjustly to take off his head, bid the Elders that sat with him in the house to shut the door, and to handle the messenger roughly. 3. The third consideration is, Where, that is, in what kind of State such unjust edicts and commandments are enjoined: for if the State be usurped by some Tyrant, not lawfully possessed of the government, it is lawful for the State to remove him, and to take arms against him: as the Macchabees resisted King Antiochus wicked decrees, 1. Macch. 2. who was an usurper upon that State. Again, where the people are free, and the Prince received upon condition, to maintain the ancient franchises, liberties, and immunities of the country, the State may lawfully maintain their liberties, against the vexation and violence of Tyrants: which was the case of Helvetia, when they shaked off the government of the house of Austria. And this case is much like unto that, when Trajanus the Emperor delivered a sword to a certain Governor, with these words: Use this sword for me, as long as I do justly; and against me, if I do unjustly. But in an absolute Monarchy the case is otherwise. QUEST. XXV. Whether it had been lawful for David to have killed Saul: against Bucanus. BUt here I cannot let pass untouched that assertion of Bucanus: David potuisse juste interficere Saulem, etc. That David might justly have killed Saul, because he had violently taken from him his wife, had slain the Priests, and persecuted him with open force: But that David did forbear, lest he might have given offence to the Heathen, that would have taken exception to the Kings of Israel, if they had entered by blood: and others might have been encouraged by this example to have attempted the like against lawful Kings: and beside David should have obscured his own calling being of God, and have been thought ambitiously by seeking his own revenge to have aspired to the kingdom, Bucan. de magistrate. loc. 77. Contra. It was neither expedient, nor lawful for David to have killed Saul, as may be showed by these reasons: 1. He himself saith, Wickedness proceed from the wicked, but mine hand be not upon thee, 1. Sam. 24. 14. That which to do was wickedness, was no ways lawful: but to have killed Saul was wickedness, as David himself confesseth: Ergo. 2. Again, David taketh another reason from the calling of Saul: Who can lay his hand upon the Lords anointed and be guiltless? 1. Sam. 26.9. It was not only not expedient, but not lawful to slay the Lords anointed. 3. David maketh this distribution, Either the Lord shall smite him, or his day shall come to dye, or he shall descend into battle and perish: the Lord keep me from laying mine hand, etc. ibid. v. 10. Saul only lawfully could end his days in respect of David three ways; by a natural death, or violent in battle, or by the extraordinary stroke of God's hand: for he that God had set up, must be removed also by God: but if David had killed him, he had not ended his days by any of these means. 2. Places of doctrine observed upon the fifth Commandment. 1. Doct. Of the general and particular contents of this Commandment. THe duties prescribed in this Commandment are of three sorts: 1. Either of superiors toward their inferiors: 2. Or of the inferiors toward their superiors: 3. Or such as are common to them both. 1. Superiors are first parents, to whom it appertaineth; 1. To nourish and provide for their children, 1. Timoth. 5.8. If any provide not for his own, and namely for them of his household, he hath denied the faith, etc. 2. To defend them against wrong, Ephes' 6.4. Father's provoke not your children to wrath. 3. To instruct them: They must bring them up in the information of the Lord, Ephes. 6.4. 4. To give them due discipline and correction, Prov. 19.18. Chasten thy son, while there is hope; and let not thy soul spare for his murmuring. Contrary hereunto are: 1. Either to be careless to provide for the children, as Hagar cast away her son in despair, Gen. 21. or to pamper them too much, and bring them up wantonly. 2. Not to protect or defend them from wrongs: or to be too much moved for small injuries offered unto them. 3. Not to have care to give them good education and instruction: as they whose children called the Prophet bald-head, 2. King. 2. 4. Not to give them due correction, but to suffer them to commit sin without cheek, which was Eli his fault, 1. Sam. 2. 2. Magistrates also are the fathers of the Commonwealth: to whom it belongeth first to prescribe good Laws agreeable to both the tables of the Moral law, and therefore the King is bid to read in the Law of God all the days of his life, Deut. 17.19. 2. To see those Laws executed, and the moral Commandments observed and kept of all, Rom. 13. vers. 4. He is the minister of God to take vengeance, etc. on him that doth evil. 3. To provide by other wholesome positive laws agreeable to the times and places, to govern the people in all equity: as it is said in the Proverbs, By 〈◊〉 King's reign, and decree justice, Prov. 8. vers. 15. Contrary hereunto are, first, negligence in government, either in not prescribing good laws to the people; as the Kings of Judah offended herein, that removed not the hill Altars: or in not defending the innocent, as Ahab suffered jezabel to put innocent Naboth to death: or in not punishing the transgressors of God's law at all, or not according to the quality of their sin: as Eli failed herein, in being remiss toward his sons, being then the Judge of Israel. 2. Tyranny, either in commanding unjust things, as Saul did to his servants to kill David in his own house, 1. Sam. 19.11. or in sparing to punish the offenders, as Saul in saving Agag alive, 1. Sam. 15. or in punishing beyond the quality of the offence, as Saul did for a small or no offence put the Priests to death, 1. Sam. 22. 3. Pastors and Teachers are also spiritual fathers, whose office is, 1. Faithfully and diligently to teach the people found doctrine: as S. Paul saith, I kept back nothing that was profitable, but have showed you, and taught you openly and throughout every house, Act. 20.20. 2. To exercise with a fatherly clemency the discipline of the Church; as S. Paul did in excommunicating the incestuous young man, 1. Cor. 5. Contrary hereunto are; 1. Negligence in teaching. 2. Then insufficiency to teach; for such cannot discharge the duty of spiritual fathers: both these are touched by the Prophet Isay 56.10. The watchm●n are all blind, they have no knowledge: they are all dumb dogs, they cannot bark: they lie and sleep, and delight in sleeping. 3. Teaching of unsound and corrupt doctrine: of such the Apostle saith, If any man preach unto you otherwise than that which you have received, let him be accursed, Galath. 1.9. 4. The negligent administration of the Ecclesiastical government: as our Saviour reproveth the Scribes and pharisees, for wresting the Commandments of God to observe their own traditions, Mark. 7.9. 4. Master's are also fathers of their family and servants: their duty is, 1. To require of their servants such things as are equal and just, and not beyond their power or strength, Luk. 17.8. 2. To provide for them food and raiment, and other necessaries, Prov. 31.21. She feareth not the snow for her family: for all her family is clothed with double. 3. To govern the family, and order them with discretion, and to watch over them by domestical discipline, Prov. 31.27. She overseeth the ways of her household, and eateth not the bread of idleness. Contrary hereunto are; 1. To command hard and cruel service: as Samson being a servant to the Philistines, was forced to grind in the prison house, judg. 16.21. 2. To defraud them of provision or maintenance in sickness or in health: as the Amalekite did, which left the poor Egyptian being sick in the field, 1. Sam. 30.13. 3. To be cruel, and immoderate in correction unto them. Balaam was reproved for his cruelty toward his beast: a much greater fault it is for masters to be too sharp toward their servants. 5. The elder sort and ancient must go before the younger. 1. In example of good life, Prov. 16.31. Old age is a crown of glory, if it be found in the way of righteousness. 2. In good counsel, job 32.7. I said days shall speak, and the multitude of years shall teach wisdom. Contrary hereunto are; 1. Evil and light counsel in the elder sort: wherein jobs friends offended, all but Elibu, job 32. 2. Evil example in life and manners, as Cham gave an evil example to Canaan his son, in deriding his father's nakedness. 3. Neglecting of the younger sort, and letting them run their own course, without any admonition or direction: as Gen. 19.4 both young and old in Sodom came together, and beset Lot's house, Vrsin. Duties peculiar to inferiors. 1. HEre is required reverence both internal in acknowledging and approving the divine ordinance in appointing of superiors, and testifying the same by external obeisance: as David reverenced and respected Saul, because he was the Lords anointed: his heart smote him, for the cutting off the lap of Saul's garment: he endured not to offer unto him the least indignity. 2. Love must be joined with reverence: for one cannot truly and heartily reverence those whom they love not. As S. Paul testifieth of the Galathians, that if it had been possible, they would have plucked out their own eyes and given them unto him, Galath. 4.15. 3. Obedience must be yielded in all lawful things, and that willingly: as S. Paul would have servants obedient to their masters in singleness of heart, as unto Christ, Ephes. 6.5. 4. Thankfulness for benefits received from the superiors: as the Egyptians said unto joseph, Tho● hast saved our lives, Gen. 27.25. 5. We must also bear with the infirmities of superiors, such as may be tolerated without God's dishonour, and directly impugn not the law of God: as Ecclesiasticus well admonisheth, chap. 3.13. My son help thy father in his age, etc. and if his understanding fail, have patience with him: and despise him not, when thou art in thy full strength. Contrary hereunto are; 1. Not to yield due reverence unto superiors, in word, or in deed: as therefore S. Paul excused himself by his ignorance, because he had called the high Priest painted wall, Act. 23. 2. To hate them, especially in respect of their office: as the Witch at Endor hated Saul, for expelling of Witches and Soothsayers, 1. Sam. 28.9. Or to love them more than God, and to extol them above their desert: as the people that said Herod's voice was the voice of God, and not of man, Act. 12. 3. To refuse to obey them in lawful things: as the Reubenites refused to go with Deborah and Baruch to battle, judg. 5.15. Or to obey only in show, as the son that said he would go work in his father's vineyard, and did not, Matth. 21.30. Or in rebelling against them, as Abshalom did against his father: or in obeying them in things unlawful, as Doeg at Saul's commandment killed the Priests: or in refusing to help and aid them, as the men of Succoth refused to give bread unto Gedeons' army, judg. 8. 4. To be unthankful unto them, is another transgression; as Pharaohs Butler was unto joseph, that was his keeper and comforter in prison, Genes. 40. 5. And to lay open their infirmities, not hiding and covering them, as Cham did his father's nakedness, Genes. 9 or to flatter them, as Tertullus the Orator commended Felix government beyond his desert, Act. 24.3. Duties common both to Superiors and Inferiors. 1. Here is commanded generally in all justice and prudence, to give and yield unto every man that which belongeth to his place: as when S. Paul had described the duty of servants toward their masters, he saith likewise unto Masters, Do ye the same things unto them, Ephes. 6.9. So both superiors and inferiors must discern what is due to each one in their place, and accordingly by the rule of justice measure out unto them. Contrary hereunto is partiality, and inequality, when any do exact at others hands, what is due unto them, but are negligent in doing their duty, as the Prophet Ezechiel crieth out against those Shepherds, which did feed themselves fat, but would not feed the flocks again, Ezech. 34.2. 2. There is required diligence and sedulity in every one to do his duty faithfully and studiously, whether superior, or inferior: as Rom. 12.7. He that hath an office, must wait on his office, etc. he that distributeth, with simplicity; he that ruleth, with diligence, etc. Contrary hereunto are: 1. Negligence and carelessness in men, either not to know their duty, or knowing it, not practising accordingly: as the Prophet Zachary crieth out against the foolish shepherd which did not look for that which was lost, etc. Zachar. 11.15, 16. 2. Hypocrisy, in doing of the office rather for praise or commendation, than of conscience: which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-service, Ephes. 6.6. 3. Curiosity, when one busieth himself with another's office, and meddleth with things not appertaining unto him: against such busy bodies the Apostle speaketh, 1. Tim. 6.13. 3. Love is commanded both in superiors toward their inferiors, and in them again toward the other, Matth. 6.24. This reason is given why one cannot serve two masters, because he cannot love them both. Contrary hereunto is: 1. Want of natural love, which was one of the sins of the Heathen, Rom. 1. 30. 2. Too much indulgence or foolish affection, which winketh at their faults, or gratifieth them in things not lawful: and so they one bear with another: as the Prophet saith, they wrap it up, Micah 7.3. 4. Mutual gratitude, in acknowledging the benefits mutually received: as appeareth in David's kindness toward Mephibosheth, for his father's sake, and his thankfulness again for the same, 2. Sam. 19.29, 30. Contrary hereunto is: 1. Ingratitude and unthankfulness; as Saul was unkind to David, who deserved well of him. 2. Mutual gratification in things unlawful; as joab served David's turn in hastening Urias' death. 5. Soberness and gravity, in a moderate respect of our credit and estimation in the world in doing of our duty: as the Apostle saith, Let every man prove his own work, and then shall he have rejoicing in himself, and not in other, Galath. 6.3. Contrary hereunto are: 1. Levity, in being careless to preserve a good name in the world: such the Prophet saith have a whore's forehead, jerem. 3.3. which are impudent, and shameless, and blush not at any thing. 2. Ambition, and vain glory, when one doth their duty for the praise of men: as Herod, Act. 12. when he apparelled himself gorgeously, and made an oration to the people. 6. Modesty also is requisite, that every one consider their own infirmity, neither ascribing too much unto themselves in their doings, nor detracting from others: as the Apostle saith, Galath. 6.3. If any seem to himself that he is somewhat, when he is nothing, he deceiveth himself, etc. Contrary hereunto are: 1. Arrogancy, and vain ostentation: as Pilate said to our blessed Saviour, vaunting of his authority: Knowest thou not that I have power to crucify thee, and power to lose thee? joh. 19.10. 2. Dissimulation, when one pretendeth modesty, in refusing of honours, that he may be had in more admiration: as Saul that hid himself among the stuff, when he was chosen King, 1. Sam. 10.22. 7. Equity, and moderation, which is a mutual toleration of ordinary defects and infirmities both in superiors and inferiors, and a mitigating of the rigour in the full exacting of duties: as S. Peter giveth this counsel to servants; Be subject to your masters with all fear, not only to the good and courteous, but also to the froward, 1. Pet. 2.18. Contrary hereunto, are: 1. Too much rigour in finding fault, and censuring of others, which our blessed Saviour reproveth, Matth. 7.3. Why seest thou the meat in thy brother's eye, and perceivest not the beam in thine own eye? 2. Too much lenity in winking at others faults, and not reproving them, as time and place requireth: as it is in the Psalm 50.18. When thou seest a thief, thou ruinest with him, etc. as they do, which see and suffer others to sin, and reprove them not. 3. Flattery, and soothing men up in their sins, which the Prophet calleth sowing of pillows under their arm holes, Ezech. 13.18. Sic fere Vrsinus. 2. Doct. Of honouring of the spiritual parents, by giving them due maintenance, as by tithes, etc. HOnour thy father, and thy mother, etc. One special part of this honouring, is to give relief and maintenance, as to our natural parents, so also to our spiritual fathers, whom Saint Paul would to be had in double honour, 1. Tim. 5.17. that is, to be sufficiently maintained: and the reason hereof is, Servus communitatis debet sustentari à communitate, the servant of the commonalty must be maintained by the commonalty: as Saint Paul reasoneth, that they which serve at the Altar, must live of the Altar: Laborant bono publico, etc. they labour for the public good, and therefore they should be maintained by the public good, which is performed two ways: either by the common treasure, where any such is, or by the goods in common of particular persons, Tostat. qu. 19 But S. Paul giveth a better reason, 1. Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we reap your carnal: They therefore which give grudgingly, sparingly, and fraudulently, toward the maintenance of their Pastor, and Teacher, and do withdraw their rights and tithes due unto them, do offend against this Commandment, in not honouring their spiritual parents. 3. Places of Controversy. 1. Confut. Against the Manichees. FIrst, the Manichees who rejected the old Testament, objected, that this precept of honouring the parents, is contrary to that in the new Testament, where our Saviour said to one, that asked leave to go and bury his father, Let the dead bury the dead, Luk. 9 Augustine thus answereth: 1. If herein the old Testament, and the new are contrary, than the new herein should be contrary to itself: for S. Paul also urgeth this Commandment, Ephes. 6.2. 2. Whereby it is manifest, saith he, Honorem parentum, in gradu suo esse servandum, etc. That honour in a certain degree, is to be reserved unto parents: Eos tamen in divini amoris comparatione, etc. yet that in comparison of the love of God, there is no doubt, but they ought to be contemned, Cont. Adimant. cap. 6. 2. Confut. Against the Anabaptists, which deny government. SEcondly, the Anabaptists are here condemned, which deny that it is lawful for a Christian to be a Magistrate, because Christ hath made us free. Contra: 1. The internal freedom and liberty of the Spirit, doth not take away external subjection unto Princes, as the Apostle saith, Art thou called being a servant, care not for it, 1. Cor. 7.21. As one may be a servant, and yet retain his Christian liberty, so he may also be a subject, Bucan. 2. The Prophet Esay saith, Kings shall be thy nursing fathers, Isay 49.23. showing that even under Christ's kingdom, there should be believing and faithful Kings. Serigius Paulus the Proconsul, was converted by S. Paul, and yet he was not charged to leave his calling, Basting. Act. 13. 3. Confut. Against the Papists, that would have the Clergy exempt from the authority of the Magistrate. THirdly, the Romanists are here confuted, which do exempt their Clergy, both their persons, lands and possessions from the jurisdiction of the Civil Magistrate. Concerning the first, it is evident by Saint Paul's doctrine, in saying, Let every soul be subject to the higher powers, Rom. 13.1. that none are to be excepted; as Chrysostome saith, Etiamsi Apostolus fueris, etiamsi Evangelista, etiamsi Propheta, etc. Though thou be'st an Apostle, an Evangelist, or Prophet, Hom. 23. add Roman. But the Pope and his Clergy are so far from yielding due obedience and subjection unto the Civil power, that they have usurped authority over Emperors and Kings, and commanded them, by whom they should have been commanded, Basting. Concerning the immunity of the lands and possessions of the Clergy: 1. There is no reason, but that they which possess temporal things, should also bear the burden imposed upon temporalties, and not lay the burden wholly upon others. 2. The Apostles rule is general, Tribute, to whom tribute; custom, to whom custom, Rom. 13.7. And our Saviour refused not to pay poll money for himself and Peter. 3. Whereas it is objected, that the lands of the Egyptian Priests were free from the payment and tax of the fifth part: the reason is, because their lands were not sold to Pharaoh, as the peoples were: as the text itself showeth, Except the land of the Priests only, which was not Pharaohs, Genes. 47.25. And the Priests and Levites in Israel were exempted, because they possessed no inheritance among their brethren, but lived only of the Offerings. 4. Yet it is not denied, but that Ecclesiastical persons may enjoy such immunities and privileges, as are bestowed upon them, by the liberality of Christian Princes: but they are not to challenge them by any Divine right, Bu●an. 4. Moral observations upon the fifth Commandment. 1. Observ. Of the duty of children to their parents. HOnour thy father, etc. This straight charge of honouring parents, reproveth their ingratitude, which are sparing in relieving their parents in their age. Calvin saith, it is detestabilis barbaries, a detestable and more than barbarous rudeness, for a child to neglect his parents: a great impiety it is, and too usual in these days. Oleaster reporteth out of R. Simeon, that God doth prefer the honouring of parents before his own service: I will have mercy, and not sacrifice, and rewardeth it more: for those that honour God, he honoureth again: but those which honour their parents, he rewardeth with long life, which is more than honour. But this is somewhat too curious: indeed, honouring of parents is preferred before the ceremonial part of God's service, which consisted in sacrifices, but not before the moral part, as it is set forth in the first Table: And the honour which God promiseth, is more than long life, comprehending the glory of this life and the next: But yet the Lord commandeth honouring of parents as a special duty; for the neglect whereof, our Saviour reproveth the pharisees, Mark. 7. 2. Observ. Of the care of parents toward their children. Again, on the other side, parents are to be careful to provide for their children, and to see to their good education; not to provide only for their bodily life, for so brute beasts do for their young ones; but especially to see that they be brought up in the knowledge of their heavenly Father: which duty S. Paul requireth at parents' hands, Ephes. 6.4. And Solon made a law, that the children should not be bound to relieve their Father, that had not brought them up in some good trade. The sixth Commandment: Thou shalt not kill. 1. The questions discussed. QUEST. I. Why this precept is set before the other that follow. 1. AS the former Commandment exacteth and requireth to do good, and to perform our duty unto man: so these following concern our innocency, in doing of no hurt unto our neighbours and brethren. Pelarg. Lyran. 2. And they are propounded negatively: Quia negativa sunt majoris obligationis, & gravioris transgressionis: because negatives do bind more strongly, and the transgression is more grievous: for it is a greater sin, to do evil, than not to do good. Tostat. quaest. 21. 3. There are two rules and Canons in Scripture, upon the which these precepts of the second Table depend: the one is, Quod tibi fieri non vis, alteri ne feceris, That which thou wouldst not be done unto thee, do not to another: Hic canon omnes tollit injurias: This rule taketh away all injuries and wrongs: the other is, Whatsoever you would that men should do unto you, even so do you to them, Matth. 7.12. Hic canon ad omnem similiter nos cohortatur beneficentiam: This rule likewise doth exhort us to all beneficence and doing of good. Procopius. 4. Now whereas injury is done three ways unto our neighbour: Perversitate operis, falsitate sermonis, improbitate voluntatis: by the perverseness of the deed, falseness of speech, and badness of the mind: and the perverseness of the deed, is either offered to one's person, or substance: and his person is two ways considered, as it is simplex, his single person, or conjuncta, his coupled person, in his wife: therefore these three Commandments, which forbid murder, adultery, theft, are set first. Pelarg. 5. And because the greatest hurt, which can be done unto a man, is touching his life: Quia mors tollit esse simpliciter, because death taketh away a man's being simply, as other wrongs do not: therefore this precept is set before the other, as forbidding the greatest wrong. Tostat. QUEST. II. Whether it be here forbidden to slay any beasts. THou shalt not kill. Some have imagined, that all kind of killing is here forbidden, yea even of brute beasts. But this foolish opinion may be diversely confuted. 1. Augustine thus reasoneth: If it be not lawful to slay beasts, Cur non etiam & herbas, why also is it not unlawful to pull up herbs and plants? which, although they have no sense, yet they are said to live, and so also may dye: as the Apostle saith, That which thou sowest, is not quickened, except it die, 1. Cor. 15.36. And this indeed was the mad opinion of the Manichees, that thought it unlawful to pull up a plant. If then this, Thou shalt not kill, be not meant of plants, because they have no sense; then neither is it understood of brute beasts, Quia nulla nobis ration● sociantur, because they are not partakers of reason with us: thus August. lib. 1. de civitat. Dei, cap. 20. 2. Thomas useth this reason, Non est peccatum uti illis, quae sunt subdita hominis potestati, etc. It is no sin to use those things, which are subject to man's power, and made for man's use: for there is a certain natural order, that plants are for the nourishment of beasts, and beasts feed one upon another, Omnia in nutrimentum hominum, etc. and all are appointed for the nourishment of man: and the Lord hath given unto man this liberty, As the green herb, have I given you all things, Gen. 9.3. The Apostle also showeth the Lawfulness hereof: Whatsoever is sold in the shambles, eat ye, and ask no question for conscience sake, 1. Cor. 10.25. Thom. in opuscul. 3. Cajetan addeth further, that it is lawful to kill beasts, Vt vescamur eyes, vel ne molesta sint nobis: To feed upon them, or that they be not noisome unto us. 4. And the word ratzach here used, in the opinion of the Hebrews, signifieth properly to kill a man: and therefore there need to be no doubt made of the lawfulness of killing other creatures for man's use. Simler. Cajetan. QUEST. III. Of the diverse kinds of killing. THou shalt not kill. There are diverse kinds of killing: some do kill the soul only, some the body only, some both the body and soul. 1. They kill the soul, which seduce and pervert it: as therefore the Devil is said to be a murderer from the beginning, joh. 8. In quantum traxit ad peccatum because he dr●w our first parents into sin. 2. The body and soul is killed two ways, occidendo pragnantes, in killing of women with child: for so the infant conceived, is deprived both of body and soul: Secundo interficiendo seipsum, secondly when one killeth himself: for beside the death of the body, they bring their soul into danger. Thom. in opuscul. 3. The body is killed also diverse ways: for Homicidium est internum, externum, murder is either inward or outward: the inward is of two sorts, either conceptum conceived, as in anger, hatred, desire of revenge, which our Saviour forbiddeth, Matth. 5.22. or, permissum, when it is permitted or suffered, when one consenteth unto another man's death, Rom. 1.31. They do not only the same things, but favour them that do them. Pelarg. Thom. The external is committed three ways, manu, by the hand, as in beating, wounding, and lastly killing: or, over, with the mouth, in railing, reviling, giving evil counsel: and, adjutorio, by ministering help, and so being accessary in killing. Thom. This external murder, is either, Verbis ex●ptatum, gestu attentatum, opere designatum: wished in word, attempted in gesture, or designed in deed. Pelarg. QUEST. IU. How the soul is killed by evil persuasion. FIrst then, the seducing and perverting of the soul, is a principal breach of this Commandment: as Piscator well observeth, that seductio animae, the seducing of the soul, is one of the transgressions of this precept. 1. Augustine's reason is taken from the practice of the Devil: Homicida Diabolus, non gladio armatus, etc. verbum malum seminavit & occidit: The Devil is a murderer, he came not unto man with armour or weapons, he sowed evil seed by tempting them, and so slew them. In joan. tract. 42. 2. Thomas useth this reason, Occidunt animam auferendo vitam gratiae: They slay the soul by taking away the life of grace: So Augustine concludeth, Si fratri tuo mala persuades, occidis: If thou persuade evil unto thy brother, thou killest him, ibid. QUEST. V. That it is not lawful for a man to kill himself. SOme think, that by this precept man is forbidden to kill another, but not himself: But that it is a special offence against this law, for any man to lay violent hands upon himself, it may be thus showed. 1. Augustine's reason is: Neque enim qui se occidit, aliud, quam hominem occidit: Neither he which killeth himself, doth any other than kill a man. 2. Pelargus useth this reason, Praeceptum eum ipsum comprehend, cui praecipitur, A precept being simply propounded without any other addition, comprehendeth him also to whom the precept is given: in that it is said therefore, Thou shalt not kill, it is insinuated, that thou shalt not kill thyself. 3. Because our life is the gift of God, it cannot be taken away from whomsoever, without great impiety, and Facit injuriam humano generi, he that killeth himself, doth wrong unto humane society, in depriving the Commonwealth of a member thereof. Basting. 4. The same reasons, why a man should not kill his neighbour, because he is the image of God, he is our flesh and one of Christ's members, for whom he died; are strong to persuade one not to kill himself, for no man ever hated his own flesh. Vrsinus. 5. Whereas it is objected that Samson killed himself, the answer is, he did it, Instinctu Spiritus Dei: By the instinct of God's Spirit: so that he did it Authoritate Dei: By God's authority. Thomas. QUEST. VI The inward murder of the heart forbidden. NOt only the external act of murder is here forbidden, but the internal also, by hasty rage, malice hatred, envy and such like. 1. Lex Dei spiritualis est: The law of God is spiritual, and therefore i●, bindeth not only the hands and tongue, but the heart also and affections: as our blessed Saviour, the best interpreter of the law, teacheth: If one be angry with his brother unadvisedly, he shall be culpable of judgement, Matth. 5.22. Gallas. 2. Another reason is: because, he, qui irascitur sine causa quamum ad volu●●●tem, homicidium fecit, which is angry without a cause, in respect of his own will and purpose, hath committed manslaughter: Chrysost. hom. 11. in Matth. Therefore the Apostle saith, He that hateth his brother is a manslayer, 1. joh. 3.15. 3. Bonus medicus non solum tolli● malum, quod apparet, sed etiam radicem removet infirmitatis: A good Physician doth not only take away the evil, that is apparent, but also removeth the very root of the disease: Thomas. Therefore our Saviour biddeth not only to take heed of murder, but of anger also: ex ira enim homicidium generatur: for homicide or murder is engendered by anger and rage: Chrysostome. 4. And where the effect is forbidden, there also the cause and occasion thereof is restrained: as God would not have us to hurt our brother, so he would have all occasions thereof to be cut off. Vrsinus. QUEST. VII. What things are to be taken heed of in anger. COncerning anger and rage, which is the inward kill, five things are here to be taken heed of▪ 1. Ne citò provocatur, that it be not soon provoked: as S. james saith, Lo every man be swift to hear, slow to speak, and slow to wrath, chap. 1.19. And there be two reasons why anger should not be soon provoked, because rage is a sin before God, and so deserveth punishment; and for that every man desireth liberty: but he that is given to anger, is not Dominus sui ipsius, Master of himself. 2. He must take heed, ut 〈◊〉 in ira permaneat, that he continue not long in anger: Psal. 4. Be angry, and sin not: Ephes. 4. Let not the Sun go down upon your wrath. 3. Men must be careful, ne procedat primò in cord, that anger proceed not first in the heart, for than it turneth to hatred: and he that hateth his brother, is a manslayer: for, Se interficit, spoliando se charitate & alium: He killeth himself, by spoiling himself of charity, and another also. 4. Ne procedat in verbo: It must not proceed in word: for he which calleth his brother fool, is in danger of hell fire, Matth. 5. 5. Ne procedat in opere: It must not proceed unto the deed: for in every work we must consider two things: Facere justitiam & misericordiam: To do justice, and show mercy: but he which is angry can do neither. For the first the Apostle saith, that the wrath of 〈◊〉 doth not accomplish the righteousness of God, jam. 1.20. It is reported of Plato, that he should say to his servant, that had offended him: Punirem te, nisi essem iratus: I would punish thee, if I were not angry. And he that is angry, can show no mercy: as it is said of Simeon and Levi, in their rage they killed a man, Gen. 49. Thom. in opuscul. QUEST. VIII. Of railing and reviling. NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words, gesture, and other signs: and the third degree is when men fall to plain railing, backbiting, slandering, threatening: as these three are thus expressed by our blessed Saviour: Whosoever is angry with his brother unadvisedly shall be culpable of judgement: and whosoever saith unto his brother, racha, shall be worthy to be punished by a counsel: and whosoever shall say, thou fool, shall be worthy to be punished with hell fire, Matth. 5.22. 1. Here our Saviour maketh three degrees of anger, or rage: the one in the sudden heat and boiling of the affection inwardly without cause: the second, in the showing of this indignation outwardly by any disdainful words: as in calling one, racha, that is, idle head, light brain: for so rik in the Hebrew, to the which this Syrian word agreeth both in sound and sense, signifieth, light, What it is to call the brother Racha. value, jun. Matth. 5.22. As also this indignation may be expressed by other signs, as by grinning, frowning, spitting, and such like, Simler. Then the third degree followeth, in open railing, as calling one fool, with other terms of reviling. 2. As our Saviour maketh difference of the sins: so also he showeth diverse degrees of punishment: alluding unto the politic form of judgement: for first there was the session or judgement of three, who judged of small causes; then of 23. who determined more weighty matters; then of 71. before whom the high Priest, or a false Prophet, and sometime a whole tribe was convented and judged: Beza. So he that is angry shall be censured in the secret judgement of God; he that showeth his indignation by opprobrious words, shall be held guilty before all the assembly of the heavenly Angels and Saints: he that raileth and revileth, shall be judged worthy of hell fire, that is, of the greatest punishment, Marlorat. For they used four kinds of punishments among the Jews, whereby they put malefactors to death: strangling, the sword, stoning, and fire: of the which the last was the worst, Beza. 3. For he that raileth and revileth, tres, quasi uno ictu occidit, killeth three as it were with one blow: himself, him that giveth credit, and the third, whom he slandereth and revileth, Basting. QUEST. IX. Whether beating and wounding, though there be no kill, be not forbidden here. THe external act followeth, not only of killing, but in offering any other violence with the hand, in beating, wounding, striking, and such like. 1. Here cometh to be examined the opinion of R. Solomon; that in this precept only murder is forbidden: but other violent wrongs, in maims, wounds, shedding of blood, beat and such like, he thinketh only afterward to be restrained in the Judicials. 2. Against this opinion these reasons are enforced: 1. The Judicials only concerned the Israelites, and did not bind the Gentiles: but even among them these kind of violent assaults were unlawful, therefore they are forbidden not by the Judicials only, but by the Moral law, Tostat. qu. 21. He also urgeth this reason: The things which were forbidden by the Judicials of Moses only, it was no sin for the Israelites to do, before those Laws were given them, that is, before they came to Mount Sinai: but it was unlawful before for them one to smite another, as for the same cause Moses reproved an Hebrew, that did his brother wrong, and smote him, Exod. 2.13. therefore these wrongs were not only prohibited by the Judicial law. 3. Burgensis giveth this reason: Quia facit contra charitatem: Because he that smiteth or woundeth, though he kill not, doth against charity, as he also doth which killeth, though in an higher degree. So also Lippoman. 4. Tostatus further giveth this rule: Omnia quae pertinent ad idem genus reducuntur ad idem pr●ceptuum All that belongeth to the same kind, is to be referred to the same Commandment: as all wounding, beating, smiting, tendeth to the hurt of our brother in his body, as killing likewise doth. QUEST. X. Why actual murder is such an heinous sin before God. NOw followeth the greatest transgression among the rest, which is the taking away of a man's life: 1. For if hatred, envy, railing, wounding, and the like, are counted murder before God, in respect of the will and purpose, much more murder itself, which is the scope and end, whereat all the former wrongs and injuries drive; for if those things are displeasing unto God, because they often bring forth murder, the effect itself must needs be more heinous, Basting. 2. Another reason, which amplifieth the sin of murder, is, because the Lord by this means seethe Imaginem suam violari, that his image is violated, which is given as a reason of this precept, Gen. 9.6. Calvin. 3. And again, it is an unnatural sin, because man is as our own flesh: as the Prophet saith, Isai. 58.7. Hide not thyself from thine own flesh: but no man ever hated his own flesh, as the Apostle saith▪ Calvin. Yea, the murderer herein is crudelier Lup●, more cruel than the Wolf: for as Aristotle writeth, 4. Animalium: Give unto a Wolf the flesh of another Wolf, and he will not eat it: yet one man preyeth upon another, and devoureth another, Thomas. 4. Hominum societas violatur, by this means the society of man is violated: which, that it may be preserved, the Lord forbiddeth all shedding of blood, Galas. 5. Polluitur & foedatur terra, yea the land itself is polluted and defiled with blood, Numb. 35.36. Galas. 6. Man's body is the temple of the holy Ghost, 1 Cor. 6.16. If any than destroy the temple of God, him will God destroy, 1 Cor. 3.17. 7. The murderer also sinneth against Christ, whose member his neighbour is, whose life he hath sought. So reasoneth the Apostle, but in a diverse case: that he which causeth the weak brother to perish, for whom Christ died, sinneth against Christ himself: 1 Cor. 8.11. QUEST. XI. How diversely murder is committed. THis kind of external and actual murder is committed two ways; either by a man himself, or by another: 1. The first is done two ways, either by the cruel shedding of man's blood, which is the most grievous sin of all: or by neglecting the means, and not preserving our neighbour's life either by help or counsel, when it is in our power: as the rich man suffered Lazarus for want of relief to perish at his gate, Luk. 16. So the Priest and Levite passed by the man that had been wounded of the thiefs, and was left for half dead, and had no compassion of him, Luk. 10. So the Wiseman saith in the Proverbs, chap. 24.11. Deliver them that are drawn to death, and wilt thou not preserve them that are led to be slain? Isidore saith: Qui incurrit in nudum & esurientem, etc. He that meeteth with a man ready to perish for hunger and cold, if he do not give him meat and raiment, homicida tenebitur, shall be counted a murderer. So Gloss. interlinear. A man committeth murder, manu, vel ment, vel subtrahendo auxilium, aut consilium, etc. with his hand, with his heart, and when he withdraweth his help and counsel. 2. A man killeth by another two ways; consensu, by giving consent: as Saul did, when Stephen was put to death, keeping their garments that stoned him, Act. 7.58. And the people crucified Christ, calling unto Pilate, Crucify him: Mandato & voluntate, By willing and commanding one's death: as David did contrive Urias' death, and jezabel Naboths', Bastingius. QUEST. XII. Of the diverse kinds of murder. THere are diverse kinds of killing: 1. There is a lawful kill or taking away of the life by the Magistrate; as either in putting malefactors to death, or in just war where much blood is shed. 2. There is another kind altogether unlawful, and inexcusable, which is called wilful murder: when any of hatred smiteth a man, that he die, or of purpose lie in wait for him: Numb. 35.20. So joab wilfully killed Abner and Amasa. 3. There is a third kind of involuntary murder, when a man lieth not in wait, but God offereth him unto him, Exod. 21.13. For though such things seem to us to fall out by chance, yet all things are ordered and disposed by God's providence, and with him nothing happeneth by chance: of this kind there are three sorts: 1. When two do of a sudden, having no purpose before, fight together, and the one killeth the other: as striving upon the way, or falling out upon any other sudden and unthought of occasion: this is called manslaughter; as Abner killed Asahel, that met him, and pursued him in battle: this kind is not so heinous as wilful murder, yet it far exceedeth these other kinds that follow. 2. Sometime one is killed by chance, which is of two sorts, either a chance which falleth out by mere oversight and negligence: as if a Physician, through carelessness mistake the medicine, and so kill his patient, which might by his care have been prevented: or it falleth out by mere chance, which could not be helped; as when one heweth wood, and the axe-head flieth off, and killeth one that standeth by. 3. But that kind which deserveth most favour, and may best be excused, is, when one is forced to kill another, se defendendo, by defending of himself: which was the woman's case, that with a millstone pashed out cruel Abimelechs' brains, when he attempted to set fire upon the tower, and to burn the woman, and all the rest of the people there, judg. 9 QUEST. XIII. Magistrates are not guilty of murder in putting malefactors to death. ALl kind of killing is not then unlawful: whereof there are three sorts: there is divina vindicta, heroica, ordinata: divine revenge, heroical, ordinary. 1. The divine is, which is directly and immediately commanded by God: as Abraham at the Lords bidding would have sacrificed his son: Abraham non solum non est culpatus crud●litatis crimine, sed laudatus est pietatis nomine: Abraham was not only 〈◊〉 blamed for his cruelty, but commended for his piety therein. So joshua had commandment from the Lord to destroy the Canaanites. 2. The heroical kind of killing is, when any being inflamed with the zeal of God's glory, and extraordinarily stirred by his spirit, do take revenge of the Lords enemies: as Samson upon the Philistines in his death, Phineas in zeal killed the adulterer and adulteress▪ and Samuel hewed Agag the King of Amalek in pieces, Marbach. 3. The ordinary kill is by the Magistrate, who by direction of the word of God, and according to wholesome laws grounded upon the same, doth give sentence of death against malefactors, or wageth just battle: upon these occasions the Magistrate sinneth not in shedding of blood. The reasons are these: 1. Hierome saith: Homicidas punire, non est sanguinis effusio, sed legis ministerium: To punish murderers, and other malefactors, it is no effusion of blood, but the execution of the law: in jeremiam, c. 22. So Gloss. interlinear. Index non occidit reum, sed lex quae jubet: The Judge killeth not the guilty party, but the law which commandeth. 2. Thomas saith, Id quod licitum est Deo, licitum est & ministro ipsius per mandatum ejus: That which is lawful unto God the author of the law, is lawful unto God's Minister by his Commandment. But the Magistrate is God's Minister, Rom. 13.4. 2. Places of Doctrine upon the sixth Commandment. 1. Doct. Of the general contents of this Commandment. THou shalt not kill. This Commandment consisteth, 1. Partly in prohibiting all kind of hurt or wrong to our neighbour, either in leaving or forsaking him, or in doing him hurt, either outwardly, by murder, railing, reviling, or by any injury whatsoever; or inwardly, by anger, hatred, desire of revenge. 2. Partly in commanding the preservation of our neighbour's life, either in not hurting, whether provoked, or not provoked: or in helping, either by the depulsion of wrongs and injuries offered, or by the collation of benefits. 2. Doct. The particular virtues here commanded. THe virtues then prescribed in this Commandment, are of two sorts, either such as do not hurt, or such as are beside helping also. Of the first kind are: 1. A particular justice and equity, in all our acts and doings, not to hurt or molest any, in word or deed, by violence, fraud, or negligence, or by any other means: such an one was Nathaniel, a true Israelite, in whom there was no guile, joh. 1.47. he was a just, harmless and innocent man. Contrary hereunto are all kind of hurting or harming others by violence, oppression, of purpose or negligence: of such speaketh the Wiseman, They cannot sleep, unless they do evil, Prov. 4. 2. Another virtue is gentleness, mildness, not to be apt to quarrel upon every occasion, but to be patient in bearing of wrongs, and ready even to forgive our enemies; as David spared the life of Saul, and endured with patience the reviling of Shemei. Contrary hereunto are: 1. Stupidity▪ not to be angry, or moved at all, no not for manifest and notorious wrongs and injuries: as Saul saved Agag alive, whom Samuel through a just indignation for the great wrongs which that nation had done to the people of God, hewed in pieces. 2. Anger, rage, desire of revenge, wherein David offended in purposing to put Nabal and his house to the sword, in his fury and rage, 1 Sam. 25. 3. A third virtue is, peaceableness, to be careful to avoid all offences and occasions of contention: and to end and compound strifes and contentions, being once risen: as Moses did between the two Hebrews, Exod. 2. and as Abraham moved to have a separation between him and Lot, their servants, and their cattle, for avoiding of further contention, Genes. 13. Contrary hereunto it is, to be turbulent and unquiet, to move sedition, discord, enmity: such were the seditious in Israel, Core, Dathan and Abiram, Numb. 16. Virtue's furthering and helping our neighbour, are: 1. Just severity in punishing of offenders, which is the office of Magistrates, who are the Ministers of God in that behalf: as David worthily put to death those two Captains that had murdered Ishbosheth, 2 Sam. 4. Contrary hereunto are: 1. Injustice, rigour and cruelty, as Herod beheaded james, and laid hand on Peter also, Act. 12. 2. Connivance and remissness: as God was angry with Ahab, because he had let Benhadad escape, 1 King. 20.41. 2. Zeal and indignation for the wrongs and injuries offered to men: as Abraham armed his household to go and rescue Lot, Gen. 14. Contrary hereunto is, carelessness of others miserable and afflicted estate, as in Pharaohs Butler, that remembered not Joseph's afflictions. 3. Mercy and commiseration, to be grieved for the miseries of others: as David and his company wept when the Amalekites had smitten Ziklag, 1 Sam. 30.4. Contrary hereunto is hardness of heart: to have no feeling compassion, as the rich Glutton had not of Lazarus, Luk. 16. Ex Vrsin. 3. Places of confutation. 1. Confut. Against the Stoikes, that denied any passion at all to be in a wise man. WHereas it is showed before, that even rash and unadvised anger is forbidden in this precept, according to the doctrine of our blessed Saviour, Matth. 5.22. The Stoikes are confuted, whose opinion was, that the passions of anger, and of other such like affections, were not incident unto wise men: but the opinion of the Peripatetikes was that Ira cadit in sapientem, sed moderata, that anger is incident to a wise man, but moderate and temperate: which opinion cometh nearer the truth. Et primò patet authoritate; And this first is evident by the authority of the Gospel, which showeth anger to have been in our blessed Saviour. Secundò, ratione: Again, it is manifest by reason: for if all the passions of the mind were contrary to virtue, there should be some powers of the soul in vain: Imo essent homini in nocumentum, they should be to a man's hurt, as the faculty of anger, and desire: but God made nothing in vain. Further, anger is taken three ways; Primó prout est in solo judicio rationis absque commotione animi: first, as it is in the judgement only, without any commotion of the mind: and so the Lord in Scripture is said to be angry. Secondly, it is taken for the passion of the mind, which sometime is ordered and ruled by reason, as when one is angry, Quando debet, quantum debet, & pro quo debet: When he ought, as much as he ought, and for what he ought to be angry: and then it is a note of zeal. Thirdly, there is a kind of anger, Qua refugit judicium rationis, which refuseth and rejecteth the judgement and direction of reason, and this is always sin, Thomas in opuscul. 2. Confut. Against those that think no anger to be forbidden. THere are some further, that do hold, that anger is not at all forbidden in this precept: 1. Because it is natural. 2. We read that God himself in Scripture is said to be angry. 3. Christ himself was, and the holy Saints and Prophets, as Moses, and Paul. 4. The Apostle forbiddeth not to be angry, but only to persevere and continue in it, Ephes. 4.26. Answ. 1. Natural and moderate affections are the work of God in the nature of man, and so they are not forbidden: but those affections which were perfect and good in the nature of man, before sin entered, are now through the sin of man perverted and corrupted, and refuse to be subject to reason, and so had need to be reform by grace: these violent and intemperate affections are forbidden, and so anger, not simply: for to be angry with that▪ which is evil, is commendable. So our Saviour condemneth not all anger, but when a man is angry with his brother unadvisedly, Matth. 19.22. 2. God is not said to be angry as man is: it is no passion or perturbation in God, but the Scripture so speaketh of God, according to our capacity: for, Ira est appetitus ultionis, anger is a desire of revenge: and therefore because man cannot punish without anger, God is said to be angry, quando punit scelera, when he punisheth sin: ultio ejus ira dicitur, his revenge is called anger. 3. These natural affections and passions of the mind, were otherwise in Christ than in us: in him they were temperate and moderate without sin, as they were first created in man: and such kind of anger we grant is not forbidden. 4. The last reason showeth, that all anger is not forbidden, but that only which exceedeth measure, as to be too much inflamed with anger, and to continue long therein: which we also grant, ex Simler. 3. Conf. Against the Anabaptists, that it is lawful for Christians to bear armour, and to make war. WHereas out of this prohibition, Thou shalt not kill, is excepted the lawful Magistrate, which either putteth to death, or maketh just war; we are here to deal against the Anabaptists, who hold it unlawful for Christians to bear armour or weapons, or to wage battle. Their reasons and arguments are these: 1. Our Saviour in the Gospel biddeth, that we should not resist evil, but whosoever will smite thee on the left cheek, turn to him the right also, Matth. 5.39. Answ. 1. It is evident, that our blessed Saviour doth not here bring in a new law, but only freeth the law from the corrupt gloss of the Scribes and pharisees: he therefore giveth the true sense of the law given them by Moses, which allowed lawful war to be made: Therefore Christ's meaning cannot be, that evil and injuries can no way be resisted. 2. It must be considered, that Christ here speaketh unto private men, not unto Magistrates, that they were not to seek revenge, which belonged unto the rulers and governor's. 3. Our blessed Saviour's meaning is to restrain men's corrupt affections, and grudges, in seeking revenge, and to exhort them to patience: for according to the very letter, our Saviour himself did not perform this precept: for being smitten with a rod, he did not turn the other cheek, but answered for himself, joh. 18.23. So also did S. Paul, when the high Priest commanded him to be smitten on the face, Act. 23. 2. S. Paul would not have Christians to go to law one with another, 2 Cor. 6. much less it is lawful to make war. Answ. S. Paul simply findeth not fault with their going to law, but because they one convented another before Heathen Judges, and for that they were impatient of wrongs, and would put up nothing one at another's hand. 3. Our Saviour biddeth Peter to put up his sword, adding further, that they which take the sword shall perish with the sword, Matth. 26.52. Answ. It is plain, that our Saviour speaketh of the private use of the sword, not of the public in lawful battle, when as the soldier doth not take the sword into his hand by his private authority, but it is committed unto him by the commandment of the Magistrate. 4 The parable of the tares is objected, which our Saviour would have grow until the time of harvest. Answ. The end and scope of this parable must be considered: which is to show the state and condition of Christ's Church in this world, that therein the wicked and hypocrites are mixed among the faithful: and so it shall be till Christ shall come in the end of the world to purge his floor, and take away all the chaff: for otherwise, if it were not lawful to take away the evil, there should be no place, neither for Civil nor Ecclesiastical discipline: and so Saint Paul should have been contrary to his master, who willed the incestuous young man to be excommunicate, 1 Cor. 5. and so the tares to be weeded out of the corn. 5 The Apostle saith, The weapons of our warfare are not carnal, etc. 2. Cor. 10.4. we must not then use carnal and outward weapons. Answ. 1. The Apostle speaketh there only of such weapons which we are to use against spiritual evils, which indeed are only spiritual: not of those which are used against men. 2. After the like manner S. Paul saith: Christ sent me not to baptise, but to preach the Gospel, 1 Cor. 2.17. yet he baptised some: his meaning is, he was not sent chiefly to baptise, but to preach: so the chiefest armour of Christians are spiritual: but they may use carnal and external also, Simler. But now on the contrary side, that it is lawful for Christian Magistrates to wage battle, It is proved lawful by the Word of God, for Christians to wage battle. it may be thus showed by the authority of the word of God: 1. Deut. 20. there are diverse laws prescribed, whom they shall make choice of to go to war, how they should be exhorted by the Priests, and other orders are there expressed: which had been superfluous, if it were a thing simply unlawful to enterprise war. 2. In the new Testament, when the soldiers came to john, to know of him what they should do, he biddeth them not to lay aside their weapons, or to forsake their calling, but not to do wrong, and to be content with their wages, Luk. 3.14. We read in the Gospel of a Centurion that believed in Christ, Matth. 8. and in the Acts of a Centurion converted by Saint Peter, Act. 10. who retained that office and calling still. 3. Further, seeing it is the office of the Magistrate, that beareth not the sword for nought, to take vengeance on him that doth evil, Rom. 13.4. And it may fall out, that not one or two, or a few, but a multitude may do evil and commit some outrage, who cannot be resisted but by force of arms: the Magistrate than is herein to do his duty, to suppress the evil, and to take vengeance on them. 4. But whereas it will be objected, that there are no precepts in the new Testament, concerning this matter, but only in the old: we answer, 1. That it is sufficient that we find it there: for whatsoever is prescribed in the old Testament, not repugnant to, nor reversed in the new, Christians are to receive and obey: it was the wicked opinion of the Marcionites, and Manichees, which rejected the old Testament. 2. And the reason why no mention is made in the new Testament of waging of battle, and making of war, is, for that there was then no Christian Magistrate, by whose authority war must be taken in hand. And because there was then no such civil power in the Church, the Lord gave unto his Apostles an extraordinary power in punishing the wicked, as S. Peter did strike Ananias and Sapphira with sudden death, Act. 5. So they needed no schools then, because they were furnished with extraordinary gifts of the Spirit: but now they are needful, those extraordinary gifts being ceased: and so it is necessary now that the Magistrate should use the material sword; that spiritual sword of vengeance, which the Apostles had, being now no more exercised. 5. Briefly somewhat shall be added here, what conditions are required, and aught to concur to make just war; which are these three: 1. By whose authority. 2. Upon what occasion. The conditions required in lawful war. 3. In what manner war must be taken in hand. 1. War must not be attempted without the authority of the Magistrate: for he beareth the sword, Rom. 13.4. If the examples of Samson and Abraham be objected: for the first we answer, that he was moved by the Spirit: for the second, that he was no private man, or subject to any other, but free, and at his own command: beside, he was not without the direction of God's Spirit. And further, if a true man shall defend himself against a thief by the sword, or a City being suddenly besieged, or invaded of the enemy, the Magistrate being absent: in these cases it is lawful to use the sword, because though in particular they have not the express consent of the Magistrate, yet in general the laws permit, that it shall be lawful for every one in such desperate cases to defend themselves. 2. The causes of just war are these three: 1. When as any battle is enterprised by the special Commandment of God: as Saul was sent against Amalek. 2. To rescue and recover such things as are unlawfully taken away: as David pursued the Amalekites that had burned Ziklag, and carried away their goods, and their wives, and redeemed them again, 1 Sam. 30. 3. To deliver the oppressed, and to bridle the insolency and cruelty of the wicked: as Abraham followed after the four Kings that had taken Lot prisoner, and delivered him out of their hands, Gen. 14. 3. The manner also must be considered, that although the cause of war be just, yet that it be not rashly set upon, but all other means must first be tried: as Ezekiah, before he would by force resist the King of Assyria, sought to have pacified him by paying a certain tribute, 2 King. 18.14. So the children of Israel, before they assaulted their brethren the children of Benjamin by open war, because of the wickedness of the Gibeonites committed against the Levites wife, first required of them that those wicked men might be delivered into their hands: which when they wilfully refused, than they resolved to set upon them, judg. 20.13. Ex Simlero. 4. Confut. Against the Romanists, that make difference between counsels and precepts. IN the next place the Romanists are to be dealt withal: and here cometh first to be examined that assertion: that whereas we affirm, that even in this Commandment, Thou shalt not kill, that duty of charity is prescribed, even in loving our enemies: they affirm, that this is no precept, which we are bound to keep, but a counsel of perfection, and a work of supererogation: Thom. Aquin. 2.2. qu. 25. art. 9 Contra. 1. This derogateth from the authority of Christ, to say that he gave counsel to his Disciples, and did not by his authority command them. 2. Seeing all the duties of charity are required by the law (for love is the fulfilling of the law) it followeth that even this duty also in loving our enemies is enacted by the law, and not left free. 3. Our Saviour adding further as a reason hereof, that ye may be children of your Father which is in heaven, sheweth that we cannot otherwise be the true children of our heavenly Father, unless we be like him herein, even in loving of our enemies: than it will follow, that it is not a counsel of conveniency, but a precept of necessity: Ex Bastingio. See more of this popish distinction of counsels and precepts, Synops. Centur. 1. err. 84. 5. Confut. Against the Popish distinction of mortal and venial sins. ANother assertion of the Romanists here to be taxed is, that anger, si sit talis motus, ut deducatur ratio, est peccatum mortale, etc. If it be such a motion, as that the reason is drawn to consent, it is a mortal sin: Si usque ad consensum non pervertitur ratio, est peccatum venidle, etc. But if reason be not perverted to consent, than it is a venial sin: but if it be not a mortal or deadly sin in the nature and kind thereof, as is murder, and adultery, then although there be a consent, it is no mortal sin. Sic Thom. in opuscul. This distinction of sins venial, and not venial, in their own nature, in respect of the greatness or smallness of the sin, is not to be admitted for these reasons: 1. In the respect of the nature of sin, which of itself deserveth death: Rom. 6.23. The wages of sin is death: and sin is the transgression of the law, 1 joh. 3.4. and every transgression of the law is under the curse, Galath. 3.10. 2. In respect of the infinite Majesty of God, which to violate, can be no venial sin of itself: considering also the perfect and absolute righteousness of God, which cannot abide the least blemish or imperfection: therefore in regard of the perfect righteousness and infinite Majesty of God, no sin committed against God can in itself be venial. 3. And concerning this motion and passion of anger, even when it is sudden, and unadvised, though there be no further purpose or intendment to hurt, it is guilty of judgement, Matth. 5.22. Where, by the way, it shall not be amiss to note the difference here between Thomas Aquin, and Bellarmine: for Thomas holdeth this anger here spoken of to be a deadly sin, in that he saith, He that is angry with his brother, shall be guilty of judgement, it must be understood d● matu tendente in nocumentum, etc. of a motion tending to hurt, where there is consent, and so that motion is deadly sin. Sic Thomas in opuscul. Ex Lippoman. But Bellarmine affirmeth that this is a venial sin, and so deserveth not everlasting damnation, because hell fire is only due unto the last, to call one fool, Bellarm. lib. 1. de purgator. cap. 4. Contra. 1. Every mortal sin deserveth damnation: but in Thomas Aquins' judgement, as is showed before, this anger here spoken of is a mortal sin. Ergo. 2. The naming of hell fire only in the last place, showeth not a diverse kind of punishment from the rest, but a diverse degree of punishment: for otherwise, judgement in Scripture, ●s taken for damnation: as Psal. 143.2. Enter not into judgement with thy servant, for no flesh is righteous in thy sight. So Rom. 2.1. In that thou judgest another, thou condemnest thyself. Here to judge and condemn are taken for all one: to be culpable then of judgement, is to be guilty of damnation. 4. Yet we admit this distinction of venial and mortal sins, if it be understood, not in respect of the nature of sin, but of the quality of the persons: for unto those that believe, all sins are venial, and pardonable through the mercy of God: Rom. 8.1. There is no condemnation to those that are in Christ jesus: but to the wicked and unbelievers, all their sins are mortal: Rom. 6.23. to them the stipend and wages of sin is death. See more also hereof, Synops. Papis. Centur. 4. err. 6. 4. Moral observations. 1. Observ. Not to be hasty to anger. THou shalt not kill. Our blessed Saviour expounding this Commandment, Matth. 5.22. sheweth, that even he which is angry unadvisedly transgresseth this precept: which may be a caveat unto furious, choleric, and hasty men, that they should bridle their intemperate affections, and not give place to rage: for as Chrysostome saith, Si concedatur licentia irascendi, datur & causa homicidii faciendi: If liberty be granted unto anger, even cause many times will be given of murder. But if any man shall say, when he is angry with a man for railing and reviling, that he is angry with his sin; let him consider, that when he heareth the name of God blasphemed, he is not so much moved, which showeth that he is angry in respect of his own name and person, which is called in question, and not simply for the sin, Simler. 2. Observ. The challenging of one another into the field forbidden. ANd if it be simply unlawful to kill, then let such look unto it, that take it to be their honour and estimation to challenge one another into the field, whereupon often ensueth murder: for we have otherwise learned in the Scriptures, Omnem cupiditatem seipsum ulciscendi vetitam esse: That all desire for a man to revenge himself is unlawful: Simler. For such do usurp the Lords office. The Wiseman saith, Say not thou, I will recompense evil, but wait upon the Lord, and he shall save thee, Prov. 20.12. 3. Observ. Surfeiting by excess forbidden. FUrther, by this precept they are condemned, qui luxu se occidunt, etc. which kill themselves with surfeiting and drunkenness, riot and excess: Basting. whereupon often ensueth also quarrelling, and wounds, as the Wiseman showeth: To whom is woe, to whom is strife, etc. to whom are wounds without cause, to whom is redness of the eyes? to them that tarry long at wine, Prov. 23.29, 30. The seventh Commandment. 1. Questions discussed. QUEST. I. Of the order and negative propounding of this Commandment. THou shalt not commit adultery. 1. This Commandment very fitly followeth after the other, Thou shalt not kill, Quia post injuriam, quae infertur personae, nulla est major, quam illa quae infertur conjunctae: Because next after the injury done to the person, there is none greater, than that which is offered unto the joint person; for they two shall be one flesh, Thom. in opuscul. So also Lyranus. 2. This Commandment is propounded negatively, rather than affirmatively: because the negative is more general than the affirmative, Tum quoad temp●ra, quam personas, both in respect of the time and persons: for at all times, and in all places it is unlawful to kill, to commit adultery, etc. but at all times, and in all places we must not honour our parents: and for the persons, we must not offer violence or wrong unto any; but for the affirmative, it is impossible to do good to all, Thom. in Epist. ad Roman. cap. 13. See before quest. 1. upon the sixth Commandment. QUEST. II. Whether the unclean desire of the heart be forbidden in this precept. IN this Commandment, not only the impurity of the body, but of the soul also is forbidden, and chastity commanded in both: Gregory's opinion is, that God Per hoc praeceptum, non peccata cogitationis, sed operis resecuit, etc. Doth not by this precept cut off the sinful thoughts, but the sinful act: and that Christ afterward in the law, Cogitationes hominum religavit, Did bind also the thoughts of men, In Ezech. homil. 13. Augustine also is of opinion, that in this precept, Ipsum opus notatum est, The work of uncleanness itself is noted: but in the other, Thou shalt not covet, Ipsa concupiscentia, the very concupiscence: because, saith he, sometimes it may fall out, that a man may commit adultery, cum non concupiscat illam, when he doth not covet her, but upon some other cause doth company with her: Aliquando eam concupiscat, nec ei misceatur, poenam timens: Sometime he may covet her, and not company with her fearing the punishment, in quaest. 71. in Exod. Contra. 1. Our Saviour Christ doth not add any thing to the law of Moses, or bringeth in any new interpretation, but doth free and clear the law from the gross and corrupt gloss of the Scribes and pharisees, delivering the true sense and meaning thereof, as it was first given unto the people: And therefore Chrysostome well saith: Vt per concordiam mandatorum ipse inveniatúr author legis fuisse & gratia: That by the agreement of the Commandments, in the old and new Testament, the same may be found to be the author of the law, and of grace, in Matth. hom. 11. And that even the inward concupiscence and desire was forbidden in the old Testament, it is evident by jobs practice, in whose heart the moral law was written, I have made a covenant with mine eyes, why then should I think on a maid? chap. 31.1. 2. Concerning Augustine's opinion: the concupiscence, which is joined with a full purpose, only wanting opportunity, and being restrained by fear from the external act, is a breach of this Commandment, and not of the last, as our blessed Saviour expoundeth, Matth. 5.28. What kind of concupiscence is prohibited in the last precept, and how it differeth herein ftom this, shall be showed afterward, when we come to that place. 2. And that commixtion which hath no concupiscence, nor consent of will, being violent and forced, as in them which are ravished, it is no adultery at all, which always proceedeth out of the heart. 3. But that the inward sanctimony and purity of the mind is here commanded, and the contrary forbidden, it is thus proved: 1. By the definition of purity, and chastity, which is to be holy both in body and spirit, as S. Paul describeth a true Virgin, 1 Cor. 7.34. So the same Apostle, 1 Thess. 5.23. That your whole spirit, soul and body, may be kept blameless unto the coming of our Lord jesus Christ. 2. Both the souls and bodies of the faithful are the Temples of the Spirit, and therefore aught to be kept holy, 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? if any destroy the Temple of God, him shall God destroy, Basting. 3. Chrysostome urgeth these four reasons: first, from the interpretation of our blessed Saviour, who showeth that this Commandment is broken in the very inward lust and concupiscence, Matth. 5.28. 4. Secondly, from the analogy and correspondency, which it hath with other Commandments: that Irasci proximis sine causa, to be angry with our neighbours without cause, is a breach of the precedent Commandment, Thou shalt not kill: So Concupiscere mulierem alienam, etc. to desire a strange woman, though the act of concupiscence follow not, is against this precept. 5. Thirdly, in respect of God, Qui non tantum opus hominis aspicit, quantum cor; Who doth not so much look unto the work of man, as to his heart. 6. Fourthly, because concupiscence is the cause of adultery: Omne adulterium ex concupiscentia, All adultery proceedeth from concupiscence, as our blessed Saviour showeth, Mark. 7.21. Even from the heart of man proceed evil thoughts, adulteries, fornications, etc. Quomodo ergo tolletur adulterium, nisi pracisa fuerit concupiscentia, etc. How then shall adultery be taken away, unless concupiscence be first cut off? Homil. 12. in Matth. Seeing then that the effect, that is, adultery, and outward uncleanness is forbidden in this precept, it followeth also, that the very cause thereof, which is concupiscence, should be restrained. QUEST. III. Other acts of uncleanness beside adultery here forbidden. COncerning the external act of uncleanness, which is in the very letter of this precept prohibited, the Hebrews are of opinion, that only concubitus adulterinus, the adulterous act is here forbidden. But this opinion is easily convinced: 1. Tostatus urgeth this reason; Qui prohibet minus malum, à fortiori prohibet majus, etc. He that forbiddeth the less evil, doth much more prohibit the greater evil: for there are more unlawful acts of uncleanness, than adultery, as those unnatural sins, committed either with another kind, as with brute beasts, which is monstrous, or with the same kind, and with the same sex, as Sodomitry, and abusing of the male, or with the same sex, but in degrees forbidden, such is incest, with those that are nearly joined in affinity and consanguinity: and though none of these fall out, yet if by violence any be forced to uncleanness, as in the ravishing and deflowering of wives or Virgins: all these are more odious than adultery, and therefore they are likewise forbidden. 2. Vrsinus thus reasoneth; The end and scope of this precept is to be considered, which is to preserve chastity, and to maintain matrimony: whatsoever then is contrary hereunto, is forbidden; and therefore all acts of uncleanness, as well adultery as others, which are against chastity, and matrimonial sanctity, are here restrained. 3. Calvin addeth further, Lex est juste vivendi perfecta regala, The law is a perfect rule of righteous living: therefore not one kind of uncleanness, but all whatsoever are in this precept restrained, which are against righteous and upright living: as all unnatural uncleanness, incest, fornication, all pollutions, wherewith the body is defiled. QUEST. IV. Of the sins of unnatural lust. THe unnatural sins of uncleanness are of three sorts: 1. Those which are committed with another kind, as with brute beasts, Levit. 18.23. Thou shalt not lie with any beast to be defiled therewith: which enormous and monstrous sin doth violate the law of nature, and bringeth a great infamy upon mankind, in that any should be found among them, of such beastly and vile inclination, Tostat. qu. 23. And herein is discovered the wickedness and corruption of man's nature, which without God's grace is prone even unto the most vile, monstrous and ugly sins. 2. Another kind of unnatural lust, is that which is committed with that sex, which is not for that natural use; which was the sin of the Heathen, When man with man wrought filthiness, Rom. 1.27. Such were the Sodomites, which with one consent came from all quarters of the City, and beset Lot's house, and would have offered villainy unto the two young men (which were indeed two Angels) whom Lot had received into his house, Genes. 19 These, whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liars with men, with others there named, are without their great repentance, excluded the Kingdom of heaven, and inheritance of God, 1 Cor. 6.9. 3. The Apostle in the same place nameth also the third unnatural sin of lust, of those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, effeminate, wanton, and lascivious persons: molles, as the Latin Interpreter translateth, who do commit uncleanness with the same kind, with the same sex, and with the same person, that is, with themselves, in the voluntary emission of their nature, such as was in part the sin of Er and Onan, the sons of judah, whom the Lord destroyed for their wickedness, Gen. 38. these are so called molles, tender, delicate, effeminate, Quia nullam tristitiam tolerare possunt, because they can endure no grief in resisting of carnal concupiscence, Tostat. quast. 22. QUEST. V. Why some kind of uncleanness is not forbidden by humane laws. BUt here the question will be demanded, what the reason is, seeing this kind of filthiness is odious before God and man, and by the Word of God condemned, yet the laws of men make no provision against it. Hereof two reasons may be rendered: 1. Because this kind is committed secretly, so that it cannot be proved by witness, and so by due proof be censured: such sins the laws of men specially provide for, as may be by witness or other evidence manifested: now this uncleanness can hardly be brought to light, but by the parties themselves, who are not so impudent, as to act any such thing in open view: as the Priest of Priapus standing aloft upon the stairs, used to show his privy parts unto the people, to provoke their beastly lust: So also other secret sins, as the adultery and murder of the heart, men's laws cannot meet with, unless they be such as are against the state of the Prince and Commonwealth; for then, even such thoughts and purposes, though they take no effect, yet if they can be discovered, as by the confession of the parties, or by their fellow conspirators, are worthily punished, Tostat. quaest. 22. 2. Another reason is, because Solos actus justitiae mandat humana lex, humane laws only command the acts of justice: and forbid all such acts whereby one hurteth another, and so humane society is hindered: hereof it is, that intemperance, prodigality, pride, cowardliness, and such like, are not censured by humane laws, because they are no acts of injustice tending to the hurt of others. So other acts of uncleanness, as of adultery, incest, rape, are by law restrained, because the hurt and disgrace of others is thereby procured: but this mollicies, licet sit actus intemperantia, non est tamen actus injustitia, etc. This effeminate pollution of the body by itself, though it be an act of intemperancy, yet it is no act of injustice, because none other is hurt thereby, which thing humane laws especially provide for, Tost●. qu●st. 22. QUEST. VI Of the greatness of the sin of adultery. THou shalt not commit adultery. Here by the very letter of the law, that grievous and heinous sin of adultery is forbidden: the greatness of which sin is thus amplified, and set forth. 1. Ambrose thus describeth the sin of adultery: God made two in the beginning, and commanded that they two should be as one flesh, Quod unum separas corpus, etc. naturae adulterium est: In that thou dost separate one body, etc. thou dost adulterate nature, etc. First therefore by adultery, the holy institution of God is violated, which maketh man and wife but one flesh: Ambros. Hexemer. lib. 5. cap. 7. 2. Chrysostome multiplieth many reasons together, Qui capta uxore post hoc carnis remedium alie●● injuriatur, nullam veniam consequitur: hoc jam lascivia est, etc. He that having taken a wife, wrongeth another woman, shall hardly find pardon: for this is a sin of wantonness. 3. Si suam repudiare & alii vacare non licet, etc. If it be unlawful for a man to put away his wife, and use another, (which is a kind of adultery) how much more is he to be blamed, qui suae aliam addit, which joineth another to his wife? 4. Again, the greatness of the sin of adultery appeareth, by comparing it with other great sins: it is so heinous before God, Vt si ●xor ab Idolatra viro, ipso nol●nte, discedat, pu●●atur; sin ab adultero, minimè; That if the wife depart from an husband that is an Idolater, against his will, she is punished; if from an adulter●●, she is not: the first the Apostle showeth, that it is unlawful for a woman to depart from an unbelieving husband, being willing to dwell with her, 1 Cor. 7.13. but for adultery, the wife may be dismissed, Matt. 5.32. 5. Further, by comparing of the effects together, this sin appeareth what it is: Qua cum infideli habitat, non est immunda, etc. she which dwelleth with an infidel, is not polluted or unclean: For the unbelieving husband is sanctified by the wife, 1 Cor. 7.14. But the fornicator, and much more the adulterer, maketh the members of Christ, the members of an harlot, 1 Cor. 6.14. 6. In hac vita secum innumera mala trahit; This sin of adultery and fornication, bringeth an innumerable company of evils with it in this life, beside the punishment of the next: Cogitur vitam miseram & infoelicem vivere, he liveth a miserable and unhappy life: Alienam domum trepidus ingreditur, omnis timet, liberos & servos: he entereth trembling into another's house, he is afraid of every thing, of the servants, and the children, etc. Sic fere Chrysost. super joan. hom. 62.7. Thom. Aquin. A woman committeth three great sins in the sin of adultery: she is first Sacrilega, she committeth sacrilege in going against God's ordinance, in parting that asunder, which God hath coupled: secondly, she is Proditrix, she sinneth by betraying her husband, under whose government she is, and giving herself over to another, for the woman hath no power over her own body, but the man, and so likewise of the man, 1 Cor. 7.4. Thirdly, she is furatrix, she committeth theft: Ex alieno viro sibi constituit filios, she getteth her children by another man, Thom. in opuscul. 8. This sin of adultery is one of those which excludeth out of the Kingdom of heaven, 1 Cor. 6.9. and whoremongers among the rest shall have their part in the lake that burneth with fire and brimstone, Revel. 22.8. And in this world, though adulterers and adulteresses should escape the censure of men, as often they do, yet God will not suffer such to go unpunished: he will judge them himself, Heb. 13.4. Therefore the Wiseman setting forth the adulterous woman, saith, that she forsaketh the guide of her youth, and forgetteth the covenant of her God, Prov. 2.17. God therefore will take revenge of such, as transgressors of his covenant. This made joseph that he would not consent to the unlawful desire of his Mistress, saying, How can I do this great wickedness, and so sin against God? Gen. 39.4. QUEST. VII. Adultery as well forbidden in the husband as in the wife. FUrther, it will here be enquired, whether this precept, Thou shalt not commit adultery, doth not indifferently bind both the man and the woman, that as well the husband as the wife, if he go unto any strange flesh, committeth adultery. In Augustine's time men took unto themselves great liberty herein, and it was grown to be such a general custom, ut jam & mulieribus fere persuasum sit licere hoc viru, sed non licere mulieribus; That women are almost now persuaded, that it is lawful for men, but not for women: for it is often heard, that the wives have been brought to the market place to be punished, quae facto cum servis invent a sunt, which have been found with their servants: but it was never heard of, that a man was set in the market place, qui inventus est cum ancilla, which was found with his maid. Augustine by diverse reasons overthroweth this wicked custom, showing, that it was par peccatum, a like sin both in the husband and wife: and in the like sin, that the man seemeth more innocent, facit non divina veritas, sed humana perversitas: not the divine verity is the cause, but humane perversity. Then he useth these persuasions: 1. From the faith that is made mutually by both the husband and the wife unto Christ: Quod à me exigis, red mihi: fidem tibi debeo, fidem mihi debes: fidem Christo ambo debemus, etc. That which thou exactest of me, render unto me: I have plight thee my faith, and thou hast plight me thy troth: we both have plight our faith unto Christ, etc. 2. He reasoneth from the like: Noliteire vos, quò eas sequi non vultis: Ye men, got not that way, wherein you would not have your wives to follow: say not, I go not to another man's wife, I go unto my maid: Vis ut dicat tibi, uxor tua, etc. wouldst thou thy wife should say unto thee; I go not to another woman's husband, I go unto my man or servant? 3. From the preeminence and superiority of man: Say not, we cannot: Quod potest foemina, vir non potest? Can a woman forbear, and cannot a man? For what, illa carnem non portat, etc. is not she also flesh and blood? was not the woman first beguiled of the Serpent? But you will say, that the woman may easily avoid adultery, because she is held in by the watchfulness of her husband, and by the terror of humane laws: Multa custodia faciunt foeminam castam, virum castum faciat ipsa virilitas: Many keepers make a woman chaste: and let manhood itself make the man chaste: nam ideo mulieri major custodia, quia major infirmitas: for therefore a woman had need of more straight keeping, because she is the weaker: her husband and the terror of laws watch over her, and God watcheth over thee. To this purpose Augustine. 4. Further, the very letter of the precept, which in the Hebrew is put in the Masculine, to tineaph: Thou, that is, the man, shall not commit adultery. Augustine well inferreth: that although it be only expressly forbidden to the man, Thou shalt not covet thy neighbour's wife: Ista lex non solum viris, sed & foeminis data est: Yet this law is not only given unto men, but unto women also: and so this precept as well bindeth women, as men, as all the rest of the Commandments do: Thou shalt not kill, Thou shalt not steal, etc. August. qu. 71. in Exod. 5. Lastly, the Apostle showeth, that as the woman hath no power of her own body, but the husband, so neither hath the husband power over his own body, but the wife, 1 Cor. 7.4. and therefore as well the one as the other are restrained of all carnal liberty to go unto strange flesh. QUEST. VIII. Whether adultery be a more grievous sin in the man or the woman. BUt this being agreed upon, that adultery is a sin as well in the husband as in the wife, it will further be demanded, in which of them it is a greater sin, or whether it be not equal in both. 1. Augustine thinketh, as is showed before, that it is par peccatum, a like sin whether in the husband, or in the wife. And Thomas addeth further, that in the time of the law there was not an equality: for the man among the Jews might have many wives, but not the wife many husbands: Ideo matrimonium nunquam statum perfectum habuit, nisi in lege Christi: Therefore matrimony had never any perfect state, but under the law of Christ. But to this it may be answered, that the institution of matrimony being first made in Paradise, was the same both under the law of Moses, and the law of Christ: but that much was permitted and tolerated unto the Jews only for the hardness of their heart, as our blessed Saviour showeth, Matth. 19 2. Some do urge the laws of men, and the greater punishments, which have been laid upon women for adultery, rather than upon men: and that therefore the sin of the woman should be the greater: But this showeth not the greatness of the sin before God, but the greater inconvenience that is brought upon the civil and politic state (which the laws of men seek chiefly to preserve) by the adultery of the woman, rather than of the man. 3. Some think that it is a greater sin in the man, because of his authority, quia vir caput mulieris, because the man is head of the woman: and the Apostle biddeth, that women, if they would learn any thing, should ask their husbands at home, 1 Cor. 14.35. Est ergo vir doctor mulieris: The man than is the woman's teacher: then as the Priest sinneth more than a lay man, because he is his teacher; so the man doth more grievously offend than the woman: Thomas in opuscul. But this proveth not that the sin of the man simply is greater than the sin of the woman, but in a certain respect. 4. Wherefore the best answer is, that the sin of adultery in some respects is equal in both sexes, and in some other greater, both in the one and the other. 1. In regard of the law of Matrimony, whereby they have given their faith each to the other, the sin seemeth to be equal: for the man hath no more power over himself in this behalf, than the woman, as S. Paul teacheth, 1 Cor. 7.4. and therefore by Moses law, as well the adulterer, as the adulteress, was to be put to death. 2. But in respect of the quality and condition of the person, because the woman is the weaker vessel, and the man is the head of the woman, and of the more strength, this sin is greater in the man, because he therein give than evil example to the weaker party, and teacheth her an evil lesson, Ecclesiasticus 9.1. 3. But the inconveniences considered that follow hereupon, as the ignominy and shame of houses, the confusion of inheritances, and the obtruding of false heirs by the adultery and false play of women; their sin is thought to exceed: Simler. Which might be the reason also why among the Jews, the men were permitted to have diverse wives, but not the women to have diverse husbands. QUEST. IX. Whether adultery be now necessarily to be punished by death. SOmewhat here would be inserted concerning the punishment of adultery by the sentence of death: wherein there are these three opinions: 1. Some think that adultery ought to be punished capitally, according to the judicial law of Moses, and not otherwise. Piscaetor giveth diverse reasons hereof: but two especially I will single out: 1. Delicta temporibus naturam suam non mutant: Sins do not change their nature in time. 2. Deus naturam suam non mutat: Neither doth God change his nature, so that he hateth sin no less now than in times past, neither will he have it less punished: Praefat. in Exod. Contra. 1. The nature of sin is the same, though the punishment be altered; adultery is as grievous before God now as it was under the law: but the circumstances as of place and person, so also of time, may give occasion of aggravating or alleviating the punishment. He that gathered sticks upon the Sabbath was stoned to death, Numb. 30. because it was necessary that the law at the beginning, being then newly given, should be established by severity. But yet our Saviour excuseth his Apostles for gathering and rubbing ears of corn upon the Sabbath, Matth. 12. Saint Peter pronounced the sentence of death upon A●amas and Sapphira, for detaining part of that which they had given to the Church, for the terror and example of others: yet now, such dissimulation is not held to be worthy of death. 2. Neither is God changed, by the changing or mitigating the rigour of the law: but he removing the same, applieth his law according to the different respect of 〈◊〉 and persons: for as well he might be said to be changed, in the changing of other 〈◊〉, as of the ceremonial, and judicials thereto annexed. 4. If all judicials annexed to the Moral law are now to be necessarily retained, than the violating of the rest of the Lords day, as then of the Sabbath, which was in that respect moral, should be punished with death; and blaspheming, and profaning of the name of God by swearing, as Levit. 24.16. which would seem to be too rigorous. 5. And seeing the times of the Gospel are the times of mercy, and those under the Law were the times of rigour and severity, to abate somewhat of the rigorous punishments of the Law, not leaving sin unpunished, may seem not unlawful. 2. Another opinion is, that adultery is not at all now to be punished by death: for our Saviour would not condemn the woman taken in adultery, joh. 8. Contra. 1. Upon that example of Christ, it cannot be gathered, that it is unlawful to censure adultery by death: for it would follow as well, that adultery is not to be punished at all, because Christ inflicteth no punishment at all upon her: only this may be inferred, that by Christ's silence and forbearance it appeareth, that the punishment of adultery by death, is not necessary: for if his will had been, that the rigour of that law should stand in force, our Saviour needed not to have feared their trap, lest they should have condemned him of rigour and severity, if he had judged her worthy of death: and if he had repealed that law, they would have accused him, as contrary to Moses. 3. This than may be collected by Christ's silence and connivance, that it is not necessary that adultery should always and in all places be sentenced unto death; but rather, that it is left indifferent: that neither those Churches are to be condemned of too great severity, which follow the precedent of Moses judicials herein, nor yet they are to be accused of too much lenity, which judge adultery otherwise than by death, as they see it best to fit their estate, so that the severity of the punishment be answerable to the quality of the sin. By Moses law, they which committed adultery were to die the death, that is, if it were duplex adulterium, that both the adulterer and adulteress were married, or if the woman were another's wife, Levit. 20.10. otherwise it was not death for a married man beside his wife, to have a Concubine, or to one wife to take another, so she were not another's wife. What will they think now of such single adultery, that would have it revenged by death? they have no precedent in Moses law, for the punishing of this kind of adultery by death: than it is evident, that all adultery by the law of Moses was not adjudged to death. The Roman laws followed Moses precedent, in punishing of adulterers: so did some other nations beside. The King of Babel burnt Zedekiah and Ahab, two false Prophets, with fire, for committing adultery, jerem. 29.23. Among the Egyptians, the man taken in adultery was beaten with a thousand stripes, the woman had her nose cut off: Diodor. Sicul. lib. 2. cap. 3. The Germans used to set the adulteress naked before her kindred, and cut off her hair, and then her husband d●ave her before him through the street beating her with cudgels: Cornel. Tacit. de morib. German. The Cumeans placed the adulteress in the Market place upon a stone in open view, that she might be derided and scorned of all, and then set her upon an ass: and ever after she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ass rider: and the stone they abhorred as an unclean thing: Plutar. tom. 1. in quastionib. Graci●. These or some other grievous punishment may be imposed upon the odious crime of adultery, where it is not recompensed with loss of life: but to dally with so great iniquity, and either to wink at it, or to let it pass with a light and superficial check, is displeasing to God, and offensive to all good men. See more of this question, how far Moses Judicials do now bind, 1 qu. general in Exod. QUEST. X. Whether it be lawful for the husband to kill his wife taken in adultery. BUt whereas the ancient Roman laws permitted the husband to kill his wife taken in adultery, as appeareth in the declamations of Seneca, how a man having lost both his hands in war, coming home, and taking his wife with another in adultery, commanded his son to kill them both, and for refusing, he did abdicate and renounce him for his son: Some would justify this also as lawful, pretending the example of Phinehes, that struck the adulterer and adulteress thorough at once. Contra. 1. Though the ancient laws did not punish the husband that killed his wife taken in adultery: yet that act was not thereby made lawful, but the law did therein bear with the just grief of the husband. 2. And though the laws of men should tolerate it, yet before God he committeth murder; because he doth it in his rage, and in his own revenge. 3. But the lastre Roman laws gave no such liberty for the man to kill his wife, but only the adulterer with whom she is taken in her husband's house: for by this means, if men hated their wives, they might seek occasion to be rid of them: and if he were a Noble personage, with whom the woman was found, it was not lawful for the husband to kill him, but only to keep him four and twenty hours' prisoner at home, until he brought the witnesses. 4. Phinehes' example is altogether unlike, for beside that he was stirred by the extraordinary motion of the Spirit: if this precedent should be followed, it might be lawful for any man to kill the adulterer, and the adulteress, and not for the husband only: for both of these, whom Phinehes killed, were strangers unto him: the man was of another tribe, and the woman a Midia●i●esse, ex Simler●. QUEST. XI. Simple fornication, whether a breach of this Commandment. THou shalt not commit adultery, etc. 1. Some are of opinion, that simplex fornicatio, single fornication, which is soluti cum soluta, of a single man with a single woman, is not here forbidden, Oleaster. He granteth that fornication with a woman, quae esset alteri, vel omnibus exposita, which was either defiled by another, or common to many, was forbidden to the Israelites, as Deut. 22.21. She that played the where in her father's house should be put to death: but otherwise it was not: in this Commandment therefore he thinketh adultery only to be forbidden, according to the native signification of the word na●ph, which signifieth only to commit adultery. Contra. 1. But I rather prefer the opinion of Aben Ezrah, a learned Rabbin, who thinketh O●●em concubitum, qui non est viri cum uxore sua hîc esse prohibitum: That all companying with a woman, beside of the man with the wife, is here forbidden: for seeing single fornication is against the Law of nature, as judah, before the Law was written, adjudged Thamar for her whoredom to the fire, Gen. 38. as Oleast himself confesseth, it must also of necessity be held to be a breach of the Moral law, which is grounded upon the Law of nature. 2. And as for the use of the word, Augustine well showeth, by the interpretation of our blessed Saviour, Matth· 5.9. that even adultery is a kind of fornication: He that dismisseth his wife, except for fornication, causeth her to commit adultery: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication, which is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adultery, Beza in hunc locum. 2. But that single fornication, even between parties both unmarried and unbetrothed, is forbidden in this Commandment, it shall be manifested by these reasons. 1. Augustine thus argueth: 1. If that kind of fornication be not forbidden here, Vbi sit illa prohibita in decalogo, utrum inveniri possit, ignore; Whether it can be found prohibited elsewhere in the decalogue, I am ignorant, etc. But it is certain, that it is either forbidden here, or no where in the moral law. 2. Again, Si furti nomine bene intelligitur omnis illicita usurpatio rei alienae, etc. if under the name of theft is well understood all unlawful usurping of other men's goods, Profectò & nomine moechiae omnis illicitus concubitus, etc. by the same reason also, by the name of adultery, August. in lib. de 10. chord. cap. 9 all unlawful company with a woman is forbidden, August. quaest. 71. in Exod. 3. Further, Augustine in another place thus reasoneth: Say not, Vxorem non habeo, etc. I have no wife, and therefore I sin not against her: neither do I covet another man's wife: ad meretricem eo, I go unto an harlot; In Deum pecccas, cujus imaginem per diffluentias libidinis in te violasti, etc. Thou sinnest against God, whose image thou hast violated in thyself, by thy overflowing lust. 4. Again, Dominus, quiscit quid tibi utile sit, uxorem concessit, hoc pracepit, hoc jussit; The Lord, who knoweth what is best for thee, hath granted thee a wife, that thou shouldest not wander in lust: this he commandeth thee to do, if thou canst not contain thyself, etc. Therefore the fornicator, in giving himself to lust, and refusing the remedy which God hath appointed, therein offendeth against God. 2. Thom. Aquin. addeth these arguments: 1. A rigno Dei non excluditur aliquis nisi per peccatum mortale, etc. one is not excluded the Kingdom of heaven, but by a mortal sin: but fornication excludeth out of the Kingdom of God, 1 Cor. 6.9. therefore it is a deadly sin. 2. Licet non detur corpus uxoris, datur tamen corpus Christi, etc. although he have not a wife given, against whose body he sinneth, yet the body of Christ was given him in Baptism, and he made a member thereof: if it be not lawful to sin against the body of his wife, much less against the body of Christ; whose members he taketh, and by fornication maketh them members of an harlot, as S. Paul showeth, 1 Cor. 6.15. So he concludeth, Est ergo haeresis, dicere fornicationem, etc. it is heresy therefore to say, that single fornication is not deadly sin, etc. and therefore in this precept, Thou shalt not commit adultery, not only adultery, but all carnal copulation out of matrimony is forbidden, Thomas in opuscul. 3. Tostatus urgeth these reasons: 1. Whatsoever is evil, belonging unto carnal lust, must be here forbidden, either expressè, or tacitè, either by express words, or closely: for it cannot be forbidden elsewhere: now simple fornication, even by the natural light of reason, is judged to be evil: But it is not necessary to find out a thing evil by nature, that all men should be of the same judgement, but only those whose reason and understanding is aright: for like as some are deceived in the judgement of the outward sense, as he whose tongue is infected with bitter choler, thinketh honey to be bitter: and he whose eye is vitiate and corrupt, with a kind of melancholy, will take the Aethiope and the Crow to be whitish: So in some the judgement of natural reason is corrupted, as in intemperate and incontinent men: it is therefore sufficient, that temperate and sober men by the light of reason, judge fornication to be evil. 2. Every natural act, not used and employed to the right end, is evil: so then, as to eat and drink, Non propter conservationem individui, etc. not to preserve the body, but of riot and excess, is evil: so to use carnal copulation of lust, and not Propter conservationem speciei per generationem, etc. for the preserving of the kind by generation, for the which it is appointed, must needs be evil, as it is in fornication, Tostat. quaest. 22. 4. M. Calvin thus proveth that fornication is a sin before God, and a breach of this Commandment: Ex quo legimus Deum benedixisse conjugio, etc. where we read that God blessed marriage, it is easy to gather on the contrary, that all other companying of man and woman, not in marriage, is accursed, and so the Apostle setteth the one as opposite to the other, Hebr. 13.4. Marriage is honourable among all men, etc. but whoremongers and adulterers God will judge: Seeing therefore the sanctity and chastity of marriage is commanded in this precept, the contrary is forbideen, all other acts of uncleanness whatsoever, which are a violation of marriage. 2. Nec aliunde, quam ex lege Oseas illam reprehensionem sumpsit. etc. Neither did Hosea take that reprehension, but from the law, c. 4.11. Whoredom & wine take away the hears, 3. S. Paul also showeth, that the Israelites were punished for their fornication, and fell in one day 23 thousand, 1. Cor. 10.8. 4. The Apostles also exhorting the brethren to abstain from fornication, give this as a reason thereof, because Moses was read in their Synagogues every Sabbath day, Act. 15.19. if fornication than had not been contrary to the law of Moses, and so generally taken, it had not been such a great offence. Sic Caluin in hunc locum. QUEST. XII. Spiritual fornication is not a breach of this precept. SOme do make spiritual fornication a breach of this Commandment, Thou shalt not commit adultery: Necesse est spiritualiter observari: it must be spiritually observed: and this abstinence from spiritual fornication, they make of th●●e sorts, 〈◊〉 Idolorum, & omni superstitio●● Gentilized▪ from the ceremonies of Idols, and all superstition of the Gentiles: there is another kind of fornication, Quadratus in judaismi superstitionibus cont●●etur, which consisteth in the superstitions of judaism; and the third is adulterism haereticorum, the adultery of heretics, Lippom. ex collationibus putrum. But spiritual fornication, because it concerneth the worship of God, cannot be referred to this precept, being of the second Table, which only concerneth our duty toward our neighbour: and beside, if this precept should be so spiritually understood, than the rest of the second table in like manner, which were inconvenient: and spiritual fornication, which is committed by idolatry and false worship, is a peculiar breach of the second Commandment, and therefore need not to be referred hither. QUEST. XIII. Of the lawfulness and dignity of marriage. NOw because in this precept, Thou shalt not commit adultery, as all inconveniency and uncleanness is forbidden: so chastity both in marriage and without, is commanded: Here it shall not be amiss to insert certain questions concerning marriage: and first of the lawfulness and dignity thereof, which the Apostle calleth honourable, Heb. 13.4. This honour of the married estate is set forth, 1. By the author and institutor thereof, God himself when he brought Eve unto Adam; and to signify the near conjunction that ought to be between man and wife, he made woman of one of the man's ribs, Gen. 2. 2. The time and place, when and where Matrimony was instituted, do set forth the commendation of it, which was in Paradise, in the time of man's innocence, before sin yet was entered into the world. 3. The holy and wholesome ends, for the which Matrimony was ordained▪ do show not only the lawfulness, but the excellency of it: which shall afterward, quest. 27. more fully be declared: whereof the most especial is, the procreation of children, ipsi Deu, Ecclesiae & reipublica: unto God himself, his Church and Commonwealth, Bucan. 4. In holy Matrimony it hath pleased God to represent unto us the mystical conjunction between Christ and his Church, Ephe. 5. so that it cannot be but holy, wherein is shadowed forth such an holy mystery. QUEST. XIV. Of the espousals and contract of marriage, with the difference, and diverse kinds thereof. NOw Matrimony is of two sorts, either inchoatum, which is only initiate and begun by the espousals and contract only; or it is perfect and consummate, when all the rites of marriage are accomplished and performed. Concerning the contract and espousals, which is the affiancing and betrothing of the man and woman each to other, by their own voluntary and full consent, with the liking and approbation of their friends, there are two kinds of them: 1. Some contracts are conditional, and de futura, of the time to come, as they are called: as if the man make this promise, that he will marry a woman if her friends will consent, or if he may have a competent dowry with her: or if both the parties are under age, and not fit for marriage: for all these espousals are only promises of marriage for the time to come: and they do not bind the parties: they may show their levity in not performing the promise made, unless they can give probable and reasonable cause of the change of their mind; but they are not to be forced by any such promise of marriage, to accomplish the same. 2. The other kind of espousals, is de praesenti, pronounced of the time present: as if one say, Ego te mihi despondeo uxorem: I take thee to my wife: this contract is actual and effectual; and cannot be dissolved, being lawfully made: for that which God hath coupled together, man cannot put asunder, Matth. 19.7. and they which are thus contracted, are man and wife before God: as jacob calleth Rachel, being only espoused, his wife: Give me my wife, Genes. 29.21 and the Angel calleth Mary espoused to joseph, his wife, Matth. 1.20. Hereof it was, that by Moses law, he which deflowered a maid espoused unto another, was to be stoned to death, Deut. 22.23. 3. After these espousals, there came between them and the celebration of the marriage some convenient space of time: 1. For public honesty sake, that they should not presently come together, as bruit beasts in the heat of their fleshly desire. 2. That by this means their minds might be first knit together, before their bodies: their desire of each to other by this means being kindled and increased. 2. That this pause being made, if in the mean time there should fall out any just cause of let, it might appear, Bucanus. QUEST. XV. Of marriage consummate, and the rites and orders therein to be observed. Marriage is consummate by two solemn and public actions; one is religious and Ecclesiastical, the other is Civil: 1. The parties espoused are first brought into the face of the congregation, both to testify their unfeigned consent each to other, and that they may publicly be instructed by the Minister of the duties of marriage, and be commended unto God by the prayers of the congregation: which godly use of the public celebration of marriage before the congregation, howsoever some schismatics foolishly and wilfully spurn against it; yet is grounded partly upon the example of God himself, who brought man and woman together, and gave them a solemn blessing, saying, Increase and multiply: partly upon that rule of the Apostle, 1. Corinth. 14.40. that all things in the Church should be done honestly, and by order: for by this means, secret and 〈◊〉 marriages are prevented: and the parties freed from all suspicion, who without this public solemnity might be thought so live incontinently together: and seeing all things are consecrate by the word of God and prayer, 1. Tim, 4.5. it is requisite that such a weighty business as this should be sanctified with prayer, and invocation of the name of God. 2. The other public action is Civil, in the nuptial feast, or festivity: for it hath been a commendable custom in all ages, and in all nations almost, to solemnize marriage with the cheerful meeting of friend●● as Laban made a feast in the marriage of his daughters, Genes. 29.22. our blessed Saviour was present at a marriage feast at Cana in Galilee, joh. 2. But the marriage feast ought to be kept with this cavent, that there be no excess, riot, or disorder, with other abuses, that often fall out in such meetings. As in that great feast which the great King of Persia made unto his Nobles, such good order was kept, that none was compelled to drink more than he would himself, Esther 1.8. This moderate and sober kind of feasting may safely be retained among Christians, according to S. Paul's rule, Philip. 4.8, 9 Whatsoever things are true, whatsoever things are honest, whatsoever things are just, etc. those things do, and the God of peace shall be with you, Ex Bucano. QUEST. XVI. What conditions are required in lawful marriage. BUt in lawful marriage diverse conditions are required, and namely these: 1. That Matrimony be contracted between such parties as are apt for marriage. The contracts then and espousals made between children are void. 2. That there be a voluntary consent of both parties, not forced or urged thereunto. 3. The consent also of the parents, or of those which are in the place and stead of parents, must not be wanting. 4. There must be no error in the persons: as when they are espoused as virgins, which prove afterward to be otherwise: or such like errors and mistake. 5. That honest condition● bee propounded in such contracts, with decency and comeliness. 6. That Matrimony be contracted only between two parties: for though the Fathers were permitted to have many wives; yet we must live not according to examples, but by a certain law and rule. 7. Marriage must be contracted in the Lord, that is, only between the faithful and believers, and such as consent together in the true faith and religion. 8. That such persons contract not together, as are within the degrees prohibited either of affinity and consanguinity, which are expressed Levit. 18. which prohibition of degrees is grounded upon the law of nature, and therefore is moral and perpetual: for God did cast out the Canaanites, because they were defiled herein, Levit. 18.24. Who were not bound to the ceremonial, but to the moral laws: and the end of this prohibition of certain degrees was for reverence of the nearness of kindred and blood, as this reason is rendered: None shall come near to any of the kindred of his flesh to uncover their shame, Levit. 18.6. and therefore this law is universal and perpetual: Vrsin. Concerning the particular limitation of these degrees and right computation of them; see elsewhere this matter handled at large, Synops contr. 15. of Matrimony, qu. 3. QUEST. XVII. Of the ends of the institution of matrimony. NOw the ends wherefore Matrimony was ordained are these: 1. In respect of the parties themselves there are three ends: 1. That they should be a mutual help one unto another, both in divine and humane duties: as the Lord, when he made woman, said, I will make an help meet for him, Gen. 2.18. which help is partly in humane affairs, as in domestical duties, in governing and ordering the family, in the bringing up and education of children: and in personal duties, one in helping and relieving another, in sickness and in health: as also in divine, one in comforting another, in praying one for another, and such like. 2. Marriage is ordained to be a remedy against incontinency and vagrant lust, 1. Cor. 7.2. 3. For procreation of children, which should continue their parent's name, and succeed in his inheritance: as the Lord said unto them, Gen. 1.28. Increase and multiply. 2. In respect of the Church and Commonwealth, Matrimony was appointed as a mean to increase them both with profitable members and instruments, and therefore parents are charged to bring up their children in the instruction and information of the Lord, Ephes. 6.4. that they may be fit to be employed in the Church and Commonwealth. 3. In respect of God, Matrimony was instituted principally for the setting forth of his glory; that the married parties should together better learn to serve and worship God, and to bring up their children in his fear: and in their matrimony, which is a sweet and amiable fellowship, is set forth that mystical conjunction which is between Christ and his Church, Ephes. 5.32. Ex Bucan. Vrsin: QUEST. XVIII. Of the mutual matrimonial duties between man and wife. THe duties to be performed in marriage are first, such as are common between man and wife: as 1. Mutual love, that they should one love another, to love as they are beloved. 2. Matrimonial faith, in keeping themselves one to another, not seeking after strange flesh. 3. A communion of their goods, one supplying another's wants: and a communion of affection, one having a lively fellow-feeling of another's griefs. 4. The education of their children, wherein both the parents are bound to show their Christian care. 5. And mutual hearing and forbearing one another, tolerating their infirmities, 〈◊〉 a great desire to have them amended and healed, Vrsin. 2. The duties required on the husband's part are: 1. To instruct and teach his wife, and bring her to the knowledge of God, 1 Cor. 14.35. 2. To be her head, to protect and defend her from injuries▪ to guide▪ direct, and govern her in discretion, Ephes. 5.23. The husband is the woman's head, as Christ is the head of her Church. 3. To be amiable unto his wife, not bitter or cruel unto her, Colos. 3.19. not to use her as his maid or servant; but as his yoke-fellow, and collateral companion and coadjutrix in the government of the house. 4. To provide for her all things needful in sickness and in health: for he is worse than an Infidel that doth nor provide for those of his own house, 1 Timoth. 5.8. 5. To honour the wife as the weaker vessel, 1 Pet. 3.7. and in his Christian discretion to win her with lenity. 3. The special duties on the behalf of the wife are: 1. To show her care and diligence in preserving of her husband's domestical estate, and wisely disposing the household affairs: as that h●swively Mac●on is described, Prov. 31. 2. To give due reverence and honour to her husband, as unto her head, as Sara is commended, 1 Pet. 3.7. 3. And to be subject and obedient unto him in all things in the Lord, Ephes. 5.22. QUEST. XIX. Whether marriage be left indifferent to all. Matrimony is neither denied unto any by the divine institution; nor yet commanded unto all: 1. It is lawful and granted unto all to marry, if they will: for the Apostle saith, that marriage is honourable among all men, Hebr. 13.4. because that blessing given unto marriage, Increase and multiply, was general to Adam and all his posterity. 2. As marriage is not necessarily imposed upon all, so is it indifferent unto those which have the gift of continency: for although they need not the remedy of matrimony against fornication, having received that special gift; yet they may desire marriage for mutual comfort, and to have issue: and for other ends, whereunto marriage was appointed. 3. But unto those which cannot contain, it is necessary to use this remedy, and to them marriage is not indifferent. So the Apostle saith, It were good for a man not to touch a woman: nevertheless to avoid fornication, let every man have his wife, etc. 1 Cor. 7.2. and vers. 9 If they cannot abstain, let them marry: for it is better to marry than to burn. 4. But though this liberty be given to use the remedy, yet there must be a temperate sobriety and moderation, both in the use of marriage, that they do not give themselves over to fleshly delight, but sometime sequester themselves to fasting and prayer, 1 Cor. 7.5. And a comely decency must be observed both in first and second marriages, not hastily and greedily to fall into them: as among the Romans Numa made a law, that a woman should not marry within ten months after her husband's death, Vrsin. 2. Places of doctrine. 1. Doct. Of the general and particular contents of this precept. IN this Commandment under one special kind of adultery, all other acts of uncleanness whatsoever are restrained: and whatsoever belongeth unto chastity, is prescribed and commanded: as these three virtues principally: 1. Chastity. 2. Shamefastness. 3. Temperance. The contrary unto which virtues likewise are forbidden. 1. Chastity is commanded, which is a virtue keeping both the soul and body chaste, avoiding and shunning all uncleanness and unlawful lust, both in marriage, and in the single estate: as also all causes, occasions, opportunities, egging and provoking thereunto, as likewise the effects and inconveniences that ensue thereon. So the Apostle teacheth: This is the will of God even your sanctification, that ye should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour, not in the lust of concupiscence, etc. 1 Thess. 4.3, 4. Contrary unto this virtue of chastity are, 1. Such kinds of inordinate lust as are against even this nature of ours, as it is corrupt: as first, the confusion of diverse kinds, as when men are given over to vile affections to defile themselves with bruit beasts. Secondly, the abuse of the sex, as when men with men work filthiness, which was one of the sins of the heathen, Rom. 1.28. Likewise may the feminine sex be abused, Rom. 1.27. Thirdly, when as the lawful sex is used, but in too near a degree, as in incest: all these are unnatural lusts, and deserve of the Magistrate to be extraordinarily punished. 2. Other kinds of lusts there are, which proceed from this our corrupt nature: 1. Fornication between parties not married, when as one with one committeth folly, or which is more odious, one with many, which is the vile practice of strumpets and whores. 2. Adultery, either the one party being married, and it is called adulterium simplex, simple adultery: or both, which is adulterium duplex, double adultery. 3. There are beside these, evil inclinations of the heart, and inward inflammations, which the godly do resist by prayer, and cut off the occasions of them: and the remedy against this kind of lust is marriage, according to S. Paul's rule: It is better to marry then to burn, 1 Cor. 7.9. 4. Shamefastness is here required▪ which abhorreth all kind of turpitude and uncleanness, being always accompanied with a certain grief and fear, lest any thing uncomely should be committed: such was the shamefastness of joseph, that being enticed often by his shameless Mistress, would not afterward come into her company, Contrary hereunto are, 1. Immodesty and unshamefastnesse, such as was in Herod●as daughter, that came in impudently and danced before Herod and the rest that were at the table. 2. Obscenity and uncomeliness in word or in deed, as in Joseph's Mistress, that was not ashamed to move him with her own mouth to lie with her. 3. Temperance is also commanded, which is a moderate and sober use of such things as belong unto the body, as meat and drink, agreeable for the time, place, and persons, as S. Paul saith, Be not filled with wine, wherein is excess, Ephes. 5.18. Contrary hereunto are, 1. Intemperance in meats and drinks, as in drunkenness and gluttony: 2. Facesse and superfluity of meats and drinks, which breedeth intemperance: as also excess and pride of apparel, reproved by the Prophet in the daughters of Zion, Isai. 3. and other unseemly usages of the body, as in painting or colouring the face or hair, as wicked whorish Ie●abel used to do, 2 King. 9.30. 3. Contrary unto this moderate temperance, is in another extreme superstitious and immoderate abstinence, such as was that of the Heremites and Anachorites, that with too rigorous abstinence and fasting did oppress nature, Vrsin. 4. As in temperance in diet is forbidden, as the nourishing cause of lust, so also in all other kind of behaviour: as the wantonness of the eye, which opened as it were a window unto that great sin of adultery, which David committed with Bathsheba, 2 Sam. 12. Likewise obscenity and uncomeliness in speech: for evil words corrupt good manners, 1 Cor. 15.33. Simler. But these two last rehearsed are rather opposite unto the second virtue of shamefastness before rehearsed. 3. Places of Controversy. 1. Confut. Against the Anabaptists and Nicolaitans, which make their wives common. THou shalt not commit adultery, etc. First, seeing this precept commandeth chastity in the married estate to be preserved, the Nicolaitans, and heretics called Gnostici, are condemned, which as of other things, brought in a filthy community and mutual commixtion of their wives, Bucanus. Contrary to the Apostles doctrine, To avoid fornication, let every one have his wife, 1 Cor. 7.2. that is, the wife ought to be proper and peculiar to the husband, and the husband likewise to the wife: for the honour of marriage is stained when the marriage bed is defiled, and therefore the Apostle putteth them both together, Heb. 13.4. 2. Confut. Against the Manichees and Marcionites that condemn marriage. FUrther, this Commandment forbidding the violating of marriage by adultery, and all other unclean and unlawful lust, consequently alloweth the wholesome remedy of marriage, against the old heretics, the Manichees, Encratites, Marcionists, Chrysost. hom. 12. in 1 Timoth. Ambrose addeth to these the Patritians, in 1 Tim. 4. that condemned marriage, as being instituted of Satan: whose wicked opinion is blasphemous against God, upon whose blessing, (Increase and multiply) dependeth the procreation of children, which is the special fruit of marriage: And they contradict the holy Apostle, who saith, That marriage is honourable, etc. Hebr. 13.4. 3. Confut. Against the Romanists that forbid Marriage. THirdly, the Romanists are here confuted, that enjoin single life unto their Priests, as more agreeable unto their orders, which they think are defiled and polluted by marriage: and they count that to be the more holy state among them, and such to be most religious, which are entered into a vow of single life: so that although they do not in open blasphemy condemn marriage, as the other wicked heretics, which made the devil the author thereof, yet they speak falsehood through hypocrisy, and under pretence of greater holiness, condemn the holy institution of marriage, so that they cannot escape the censure of the Apostle, which calleth it a doctrine of devils to forbid to marry, 1 Tim. 4.1.3. Neither can they shift it off by saying, that they do not forbid marriage generally: no more did the Manichees, who allowed their hearers, such as were lay men, to marry, but denied that liberty to their Clergy, whom they called their elect and chosen men, August. hares 46. And the Heretics called Apostolici would not permit such to marry, as had made a vow of single life, being not able to perform it, August. hares. 61. So the Romanists hold it unlawful for their votaries to marry, though they be never so weak and unable to perform their vow. It is evident then, that whereas S. Paul giveth liberty to every man for avoiding of fornication, to have his wife, 1 Cor. 7.2. and again he saith, that marriage is honourable among all men, Hebr. 13.4. the practice of the Romanists not allowing their Clergy and Monks to marry, doth contradict the Apostolical doctrine. And beside, by this restraint of marriage, they give occasion of adultery, fornication, and other unclean lusts, seeing they restrain the remedy against these enormities, which is lawful and honest marriage: and so they are apparent transgressors of this precept: Herein they are not unlike to those old Heretics, called Origeniani turpes, the filthy Origenists, who, as Epiphanius writeth of them, rejected marriage, and yet gave themselves to lust, and some of them went in the habit of Monks, professing solitary life, and yet were defiled with uncleanness, Epiphan. hares. 63. Such were the Monks in Popery, given over to all filthiness, as their hypocrisy was notably discovered in the suppression of their unclean cages and cells here in England. See more hereof, Synops. pag. 260, 261, etc. 4. Confut. Against Aquinas, that saith in the matrimonial copulation there may be mortal sin. HEre by the way some exception is to be taken unto certain positions of Thomas Aquinas, who confuting those who affirmed, Commixtionem viri & uxoris non esse sint peccato, that the companying of the husband with the wife could not be without sin, setteth down these conclusions: 1. That 〈◊〉 conjunctio aliquando non solum est sine peccato, sed etiam ad meritum vita ●ternae: that such conjunction is sometime not only without sin, but meritorious also of eternal life. 2. Quando est cum intentione procr●anda prolis, vel reddendi debiti, etc. when in the matrimonial act there is an intention of procreation, or of rendering the mutual debt of marriage, it is an act of justice, and so without sin at all. 3. Aliquando est cum peccato veniali, etc. sometime it hath a venial or small sin, as when neither of the two former intendments do concur. 4. Quando autem excedit, ut si posset se extenderet in alium, tunc est mortale, etc. but when this matrimonial copulation exceedeth the bounds, that if it might be, it would extend itself to another, than it is mortal, Thomas in opuscul. Contra. 1. No act of righteousness in man can be meritorious of eternal life; seeing our best works are imperfect, and between the merit and work there must be a proportion and kind of equality: but so there cannot be between our imperfect works, and such a perfect and infinite reward: The Apostle saith, That the afflictions of this present life are not worthy of the glory which shall be showed unto us, Rom. 8.18. If the sufferings of the Saints are not meritorious, much less their actions. 2. When matrimonial conjunction is applied to the right end, it is without sin, as S. Paul saith in the like case, Let him do what he will, he sinneth not, 1 Cor. 7.36. that is, materially he sinneth not: the thing which he doth is no sin, neither is it a sinful act: but yet there may be some blemish and imperfection in the manner: seeing our best actions are stained, as the Prophet saith, All our righteousness is 〈◊〉 filthy clouts, Isai. 64.4. 3. If venial sin be taken for a small offence, we deny not, but that such blemishes are found in matrimonial duties, which are tolerated and covered in marriage, according to that excellent saying of Augustine; Libidinis voluptas, non propter nuptias cadit in culpam, sed propter nuptias accipit veniam: The pleasure of lusts doth not take blame because of marriage, but for marriage sake doth receive pardon: Lib. 1. de concupis. cap. 15. 4. But mortal or deadly sin in marriage there is none, that is, in his sense, heinous and grievous: for if his meaning be, that the fleshly desire would extend itself to another, that is, coveteth strange flesh, this is not incident unto any act of marriage, but is a violating of marriage, by adulterous and unchaste thoughts: And if there could be any s●ch mortal and deadly sin in the duties of marriage, what is become of that saying of the Apostle, concerning the giving in marriage, He sinneth not? 1 Cor. 7.36. which also may be understood of the duties of marriage. Augustine hath this worthy saying, Sicut bono uti malè malum est, ita male●ti bene bonum est: benè utitur bono continentiam dedicans Deo, bono utitur malè continentiam dedicons idolo; malo utitur male concupiscentiam relaxans adultery, bene utitur malo concupiscentiam restring●●s connubio: As it is evil to use a good thing evil, so it is good to use an evil thing well; as he useth a good thing well that dedicateth his continency unto God, he useth a good thing evil that dedicateth his continency to an Idol: he useth an evil thing evil, that doth lose the reins of his concupiscence to adultery, he useth an evil thing evil, who restraineth his concupiscence to matrimony, August. cont. Pelag. 1.19. If he do an evil thing well, that limiteth and keepeth his concupiscence within the bounds of marriage, he than cannot sin mortally. V. Confut. Against Tostatus that would not have simple fornication punished by humane laws. AGainst Tostatus, here also worthily exception is taken, who justifieth this defect and imperfection in humane laws, he meaneth such as are practised among the Romanists, which do not punish simple fornication: these are his words, Injustissima civilis lex esset, qua ●eretrices tolleret; That should be a most unjust Civil law, which should take away strumpets, and punish simple fornication, etc. We will see and examine his reasons. 1. Civil laws are only to restrain such sins, whereby justice is violated, and injury done unto another, but in fornication there is no act of injustice, Non est ibi aliqua persona cui inferatur injuria; There is no person there to whom any injury can be done. Contra. There is a manifold wrong committed in single fornication: 1. They offer wrong and dishonour unto Christ, in making the members of Christ, the members of an harlot, 1 Cor. 6.15. 2. They injury themselves, in sinning against their own bodies, in defiling and polluting them, ibid. vers. 18. 3. They do wrong unto their posterity, bringing upon them the shame of bastardy, making them illegitimate, and disenabling them to inherit. 2. If humane laws should punish fornication, it would give occasion unto adultery, incest, Sodomitry, seeing the most in a commonwealth are weak and imperfect, and if they were restrained from this smaller vice, they would fall into greater enormities. Contra. 1. As though God hath not appointed a remedy against fornication, and all other uncleanness, by lawful matrimony: shall men make themselves wiser than God, and seek to cure one evil by another? 2. And thus the divine order is perverted among the Romanists: for they restrain marriage, and give way unto fornication, and therefore it is no marvel, if among them such unnatural lusts do reign. Bernard well showeth the reason thereof, Tolle de Ecclesia honorabile conjug●um, etc. Take away from the Church honourable matrimony, (he saith not, take away harlots, and brothel houses, as Tostatus doth) shall ye not replenish it with incestuous persons, with concubinaries, Sodomitical vices? etc. supe● Cant. serm. 66. 3. Humane laws are not to forbid all sins, because Homo legem ponens non potest dare gratiam praeservativam, etc. because man making a law, cannot give preserving grace to keep it: and this was the cause, why Lex Mosis non prohib●bat omnia vitia, Moses law did not forbid all vices, because therein was no grace given, or help ministered to avoid them: therefore some things were permitted among them, as to take usury of the Gentiles, to give a bill of divorcement, and such like. So Tostatus quaest. 23. Contra. 1. By this reason humane laws should forbid no sins, because God's word, not man's law, giveth grace to abstain from any sin. 2. Neither is there any sin forbidden in the new Testament against the moral law, which is not prohibited in the old: as it may appear by our blessed Saviour's interpretation of the law, Mat. 5. wherein he giveth no new law, but only expoundeth the old. 3. Though Moses law gave no grace to keep it, yet because it was a Schoolmaster to bring us unto Christ, Gal. 3.19. it was fit it should be a perfect law, and contain a strict rule of all righteousness▪ that men the rather should be driven unto Christ, seeing themselves to come so far short. 4. The toleration of some things among the Israelites, for their hardness of heart showeth not a defect in the law, but an imperfection in them, that could not be▪ subject to the perfect rule of the law. 5. And concerning the punishment of fornication, it was not omitted in Moses law: for although fornication with one were recompensed with marriage, and paying of the dowry, Deut. 22.24. yet if a daughter in Israel did play the whore, she was stoned to death, ibid. vers. 21. And seeing the law saith, There shall not be a whore of the daughters of Israel, Deut. 23.17. how dare any defend the tolerating and suffering of whores in a Christian Commonwealth? 4. Moral observations. 1. Obser. Against shameless adulterers, that thrust themselves into the Congregation of the Lords people. THou shalt not commit adultery. This sin being so heinous in the sight of God, whereby both the ordinance of God is perverted, and matrimonial faith mutually given violated, and the Temples of the holy Ghost defiled: hereby their impudency, unshamefastnesse, and profaneness is evident, that being guilty of this sin, dare presume to come into the Lord's house, to offer themselves to hear the Word, to receive the Sacraments, or communicate in any other exercise of religion, against whom the Prophet thus enveigheth: Will you steal, murder, commit adultery, etc. and come and stand before me in this house, whereupon my name is called, and say we are delivered, though we have done all these abominations? jerem. 7.9. Chrysostome well saith to this purpose: Non est locu● hic lupanar, sed Ecclesia; si membra meretricis habes, abesto ab Ecclesia, ne praesentiâ tuâ sordescat: This place is no brothelhouse, but the Church; if thou hast the members of an harlot, absent thyself from the Church, lest it be defiled by thy presence, etc. homil. 62. super loan. 2. Obser. Against fornication. ANd let not only adulterers take heed unto themselves: even fornication, between those that are not married, is a grievous offence before God, who will not only judge adulterers, but whoremongers also, Hebr. 13.4. And that saying of the Apostle may be applied against fornication, as well as adulteries Know ye not, that ye are the Temple of God? etc. if any man destroy the Temple of God, him shall God destroy, 1 Cor. 3.16. Whereupon Augustine thus writeth: Non vis corrumpi domum tuam, quare corrumpi● 〈◊〉 Dei? Thou wouldst not have thine house corrupted, or defiled, why then dost thou corrupt the house of God? lib. d● in chord. cap. 9 And these mischief's fornication bringeth with it: 1. Perdit animal, The fornicator destroyeth his own soul, Prov. 9.18. He knoweth not, that the dead are there, and that her guests are in the depth of hell. 2. Consumit substantiam, He consumeth and wasteth his substance, Prov. 6.16. Because of the whorish woman, a man is brought to a morsel of bread. 3. Vilificat prolem, It maketh their posterity vile and base, as the Apostle showeth, Otherwise were your children unclean, 1 Cor. 7.14. that is, without marriage. 4. Private honore, etc. It depriveth of honour, and purchaseth an everlasting blot, Prov. 6.32. He shall find a wound, and dishonour, and his reproach shall never be put away, Thomas in opuscul. 3. Obser. Against disguising of the body and uncomely apparel. AVgustine showeth, how this Commandment is otherwise transgressed, by light behaviour, disordered apparel, disguising of the body: Habitus impudicus corporis est nuntius adulterini cordis; The unshamefast behaviour of the body is the messenger of an adulterate heart: Superflua & inordinata capilatura, vestimentorum muliebrium affectata similitudo, as, Superfluous and inordinate hair, and affectation of women's garments, etc. And in women, Fucatafacies, capillorum nativi coloris adulteratio: A painted face, colouring of the hair, imitating the fashion of men's garments, etc. August. serm. 347. The one S. Paul reproveth in men, 1 Cor. 11.14. Doth not nature itself teach you, that if a man have long hair it is a shame unto him? The other S. Peter reprehendeth in women, As their broidered hair, and gold put about, and the putting on of apparel, 1 Pet. 3.3. The eighth Commandment. 1 Questions discussed. QUEST. I. Whether the stealing of men only be forbidden in this precept. Vers. 15. THou shalt not steal.] R. Solomon is of opinion, that only the stealing of men is prohibited here: because that kind of stealth only was punished by death, other kinds of theft by restitution either of double, or quadruple. Contra. 1. It doth evidently appear, that all kind of theft, and not that of men only is here forbidden, by these two reasons: first, because the Moral law only, as grounded upon the law of nature, did bind both jews and Gentiles, the Judicials only concerned the Israelites: therefore if other thefts had been restrained only by the Judicials, and not by the Moral law, the Gentiles would not have condemned the stealing of goods, as well as of men, as they did. Secondly, the Judicials did only bind the people after they were delivered unto them, not before: but it was a sin to steal in Israel, even before they had received the Judicials. 2. The ground of his opinion is not found: that the breach of every moral law was punished by death: for the coveting of a man's ox or ass, though this coveting had proceeded to act, was not judged worthy of death, Tostat. qu. 24. QUEST. II. Of the order and phrase used in this precept. THou shalt not steal. 1. Next unto those wrongs which either are done unto a man's single person, as in offering violence to his life; or in persona conjuncta, in his coupled and conjoined person, namely his wife, in committing adultery: next after follow those injuries which concern his substance, and such things as appertain unto him, Thomas in opuscul. 2. And first of all, prohibentur nocumen●a, quae infertimiur facto, those hindrances are forbidden, which are done in fact: then those, quae inseruntur verbo, which are done in word: as in 9 precept, Thou shalt not bear false witness, Lyran. 3. But here this word theft is more generally taken, quam apud jurisc●nsu tos, than among the Lawyers, Borrah. for it signifieth quamlibet alienae rei usurpationem, any kind of usurping of that which is another man's, Gloss. interlinear. 4. And the reason why all violence, fraud, circumvention is prohibited under the name of theft, is, Furandi verbum posuit, quod ut probros●m omnibus naturaliter exhorrent: He useth the word stealing, which all men by nature do abhor is ignominious, that we might the better be persuaded to abstain from all kind of theft, Calvin. For men cunningly do gloze and colour their vicious and corrupt dealing with honest names: as fraud and deceit is called wit; and cunning getting of other men's goods, providence. The Lord therefore to meet with all such daubing, doth call things as they are, and sheweth how that before him all such wrongdoers are held guilty of theft. QUEST. III. Of the general heads of the things here prohibited. THree things in general are forbidden in this Commandment: 1. The unjust getting of other men's goods, which is, 1. Either by rapine or violence, either of sacred things, or of profane and common. 2. Or else by theft and pilfering. 3. Or by deceit, circumvention, and fraud. 2. All damages, discommodity, or hindrance, which either is brought upon another, by hatred, evil will, enmity: or else which is not turned aside, and declined from our brother, it being in our power. 3. The abuse of men's goods and substance is likewise here condemned, either in the evil bestowing, and expending of them in vain and unprofitable things: or in the unjust holding and possessing, and not employing of them when necessity requireth, Simler. QUEST. IV. Of Sacrilege. THe first general transgression than is in sacrilege, which is the stealing either of any sacred thing, appointed for holy and sacred uses, out of any place, sacred or profane; or of any profane and common thing out of a sacred place. And this sacrilege is of two kinds: it is either of things spiritual, or of things external and temporal: of this latter sort are these: 1. The wilful stealing and withdrawing of such things as are ordained to holy and divine uses: which kind of sacrilege is strictly punished by humane laws. Such was the sin of Achan, in stealing the wedge of gold, and the Babylonish garment, which God had consecrate to his treasury, josh. 6.19. and for the same offence he was stoned to death. 2. When the Church goods are employed to another end, than for the which they were first given to the Church: which was to maintain the ministry of the word of God and Sacraments, to relieve the poor, to maintain the edifices of the Church. Let such therefore look unto it, as live of the tithes and revenues of the Church, being lay men, not called to the office of teaching, instructing and spiritual feeding. 3. They abuse the Church goods, which either give themselves to idleness, living of the tithes and offerings, but feed not the people: such are idle, careless, and negligent pastors: or those which misspend them in riot and excess, as in keeping hawks, hounds, in dice, cards, and such like, as do the Roman Cardinals and Prelates: all these are guilty of Church robbing and sacrilege, Simler. QUEST. V. Whether it be lawful to convert things consecrated to Idolatry, to other uses sacred or profane. HEre it will be questioned, what is to be thought of the converting and turning of such things to religious uses, which were bequeathed to superstition, whether therein any sacrilege may be committed or not. The answer is this: 1. That it is lawful from superstitious and no true religious uses, to convert such bequests to the true service of God, and therein no violence is offered at all to the will of the dead: for their general intendment is observed, the applying of them to sacred uses, 〈◊〉 the particular use be not kept, which they, led with the error of the time, intended, Simler▪ So the Lord commanded, that the silver and gold and brass in jericho should be consecrate to the Lords ●urie, josh. 6.19. which had been before abused to idolatry. 2. Where excessive and superfluous legacies have been given to such uses, it is lawful for the Civil Magistrate, reserving a sufficient maintenance for the service of God, to dispose of the overplus of such gifts for other public uses, as to support the necessity of the Crown and State, to maintain maimed soldiers, and such like, and to apply them to other lawful and profitable Civil uses: as jehu converted the house of Baal from a superstitious and idolatrous, to a civil and public use, 2 King. 10.27. josias also defiled and polluted the high places, 2 King. 23.8. that is, cleansed them of those superstitions there practised, and turned them to profane and common uses. Hereunto is agreeable that Imperial law, Cod. lib. 1. tit. 14. leg. 5. Omnia loca quae sacris veterum error deputavit, nostrae rei jubemus sacrari, etc. Honor. Theodos. All those places which have been in the error of former time appointed to sacred uses, we bid to be joined to our treasury, etc. Yet so, as it was provided by another law, that sufficient should be reserved for the use and exercise of Religion: as Cod. lib. 1. tit. ●. leg. 9 Anastasius the Emperor decreed that the possessions of Heretics should be confiscate to the Prince, yet so, as that the Oratories and places of prayer should still be maintained. 3. But it will be objected, that great miracles have been showed in such places, and they extraordinarily punished from heaven, that invaded them, and offered violence unto them. Hereunto we answer: 1. That such things also fell o●t even among the Heathen, they which violated their Idol Temples, were strangely punished, as Brenn●● when he invaded the Temple at Delphos: the reason hereof was, because they did it not of any hatred to superstition and Idolatry, and zeal to the true worship of God, but of a profane and irreligious mind, and so the Lord punished their profaneness: and they which attempted such things, might be tyrants and otherwise wicked persons, and therefore the Lord did take occasion thereby to punish their cruelty and tyranny. 2. The Apostle showeth that Antichrist shall come with lying signs and wonders by the working of Satan, 2 Thess. 2. and therefore, such strange things might be wrought in such places by Satan, for the further advancing of superstition, Simler. QUEST. VI Of the sacrilege of spiritual things. BUt mention was made before of spiritual sacrilege: which is, when Ecclesia verbi Dei pr●dicati●, & sacramentorum administratio aufertur, the preaching of the Word, and administration of the Sacraments is taken away from the Church, Simler. 1. In these two things consisteth this spiritual theft and sacrilege: Contraria veritati dogmata praedicant: They do preach doctrines contrary to the truth, and, quotidie de Ecclesiae gregibus rapere festinant, they do daily snatch and take with greediness from the flocks of the Church, Hierom. in Abdiam, cap. 1. 2. Hierome also to this purpose allegeth these two places of Scripture, jerem. 23.30. I will come against the Prophets, saith the Lord, that steal my word every one from his neighbour: and joh. 10.8. All that ever came before me are thiefs and robbers: they were the false Prophets, that beguiled and deceived the people, Hierom. in epist. ad Ephes. cap. 4. QUEST. VII. Of Simony. Unto Sacrilege, Simony is cozen german, which also is committed about holy things, when they are abused by buying and selling unto priva●● gain. And this Simony is of two sorts: 1. Either direct and immediate Simony, when things merely spiritual are bought or sold, Gehezs sold spiritual things for money, exacting a reward of Naaman for the gift of healing: and for that his sin he was punished with Leprosy, both he and his posterity, 2 King. 5. Simon Magus would have bought spiritual things, Act. 8. Basting. Of this kind are they which sell their prayers, or the Sacraments of the Church for money: as the pharisees, that under colour of long prayer, devoured widows houses. Such are the Pope's chapmen, the Pardoners that went up and down with Pope's pardons, to sell remission of sins for money, and soul Priests, that would be hired for money to sing Masses: they also which showed the relics of Saints, and kept pilgrimage Idols, gathering thereby unto themselves no small advantage, as Alexander the Coppersmith did at Ephesus, by making silver shrines for Diana. 2. Their is another kind of Simony, which is not of mere spiritual things, but of the Ecclesiastical places, functions, and revenues, which are ordained for Ecclesiastical and religious uses: such is the buying and selling of Churches and Benefices by Patroness, and their Clerks, whom they present: for these by a consequent do also buy and sell the mysteries and Sacraments of the Church, when as the places and functions are set to sale, wherein, and whereby those holy rites are dispensed. Thomas Aquinas doth very fitly apply that saying of Christ against all those which thus enter corruptly into the Church, john. 10. He that entereth not in by the door, but climbeth up another way, is a thief and a robber. Thom. in opuscul. So much of the theft of sacred things. QUEST. VIII. Of common theft, with the diverse kinds thereof. THe other kind of theft is of things that are profane and civil, which are of two sorts, either public or private. 1. The public theft is either direct: when as the public treasury is robbed, which is much greater than the theft of private things, because it redoundeth to the hurt and loss of many. Hereunto may be adjoined the defrauding of such gifts as are bequeathed to public uses: as judas was a thief in robbing the alms of the poor. 2. Indirect public theft is when they which are put in trust with the common goods, do waste and misspend them: as Demosthenes said, when a poor thief was led to prison by the officers: Parvum furem à majoribus duci: That a small thief was carried by the greater thiefs. Private theft is either by taking the things belonging to others, consenting, or detaining and withholding them: the first is distinguished in respect of the matter, the things that are stolen and taken away, or the 〈◊〉 The things are of four sorts: 1. Of men, which kind of theft was punished by death by the law of 〈…〉. 21.16. 2. Of cattle, as the stealing of Ox or Sheep, which theft was punished by restitution, Exod. 22.1. 3. Of goods, which are called moveables, whereof see the law, Exod. 22. 7. 4. In removing of land marks, which kind of theft concerned their lands and possessions, Deut. 19 14. Now theft also differeth in the manner: for it is either committed by privy and secret stealth, which we call pilfering and filching, of which kind the Prophet jeremy speaketh, chap. 2.26. As a thief is ashamed, when he is taken: or by breaking into houses, Exo. 22.2. which is commonly called Burglary: or by open force and violence: such is robbing by the high way: whereof mention is made in the parable of the Samaritan, of the man that fell among thiefs, and was wounded, and left for half dead, Luk. 10. This kind of private theft is also committed by consenting, and being accessary thereunto, Psal. 50. 18. When thou seest a thief, thou runnest with him: such are those also which give entertainment to thiefs, and are their receivers, to keep such things as are stolen: which kind of confederacy with thiefs is punished by humane laws, Simler. Further, they are guilty also of theft, that detain and withhold the goods of others, as they which find things that are lost, and do not restore them. Likewise they which borrow things of their neighbour, and do not make them good. See the law, Exod. 22.14. They which are indebted to others, and have no care to pay their debts, but run away with others goods: such are fugitives, and voluntary bankrupts. All these are held guilty of this sin of theft before God, and obey not the Apostles rule, Give to all men their duty, Rom. 13.7. And verse 8. Owe nothing to any man, but love one another. Where the Apostle maketh two kind of debts: whereof the one may be so paid, as nothing remain of the debt: the other is always in paying, and never paid, which is the debt of charity, Marbachius. QUEST. IX. Of the diverse kinds of transactions and contracts. THere remaineth the third branch of the first general kind of theft, and that is by fraud and circumvention: which is of two sorts, either in such actions and contracts as are lawful of themselves, or by such acts and devices as are altogether unlawful. Now just and lawful transactions and contracts are of diverse sorts, and namely these ten, in buying and selling, giving, exchanging, pawning, trusting, farming, copartnership, tenure for service, hiring, lending and borrowing: all which may be brought to these two heads: all these alienations are either both of the use and right and ownership of a thing, or of the use only, and each of them either for ever, and in perpetual, or for a time only. 1. Buying and selling is a bargaining for an equivalent price, for any thing both in right and in use. 2. Giving is a frank donation of a thing without any satisfaction or recompense. 3. Exchanging, when one thing is given for another of like value. These transactions are perpetual, both of the right of a thing, and the use. For the use only and not the right, are these that follow: 4. Mortgaging, or laying to pawn, when house or land, or any other thing is conveyed over to another for a certain time, till some condition required be performed. Contracts, which concern the use only, are these also: either for a time: 5. As committing a thing to one's trust to keep. 6. Letting out any thing to farm for a certain rent. 7. Copartnership; when one putteth in the stock, another employeth his pains, and are agreed to divide the profit. 8. And when one taketh any ground by tenure, and holdeth it for doing of some kind of service. 9 Hiring, when one for his money hath the use of a thing. 10. When the use of a thing is granted without paying any thing for a time. Vrsinus. QUEST. X. Of the diverse kinds of fraud and deceit used in contracts. NOw in these lawful kinds of contracts, the frauds which are usually committed are these: 1. In the matter and substance, and quality of the thing transacted, and bargained for: as when sophisticate and deceitful ware is uttered for that which is good and sound: as wine mixed with water in stead of good wine and spices ungarbled, and refuse, for good and merchandable spice: the like deceit may be in cloth, in come, and all other kind of Merchandise: as Amos 8.6. the rich covetous say, That we may buy the poor for silver, etc. and sell the refuse of Wheat. 2. There may be deceit in the quantity, when as the seller useth false weights and measures: therefore the law saith, Levit. 19.35. You shall not do unjustly in judgement, in line, in weight, or in measure. 3. When too great a price is exacted, and the buyer is not ashamed to ask double the price of his ware, and sometime take it also: as the Prophet crieth out against the covetous men, that did sell corn, and Made the Ephah small and the shekel great, Amos. 8.5. They made the measure less, and the price greater, Genevens. 4. Deceit also may be used in the coin, as in clipping it countersetting, and corrupting it, Simler. And therefore it is said, that Abraham weighed unto Ephron silver, 400. shekels of currant money among Merchants, Gen. 23.16. it was both weight, and currant money, not sophisticated 5. As in bargaining by selling, so in other contracts the like deceit may be practised: as in hiring; when either the hireling doth not his service faithfully or truly, but doth his business with eye-service, which the Apostle reproveth, Ephes. 6.6. or when the master that hireth, detaineth the hirelings wages, or keepeth it back by fraud, james 5.4. as in paying less than he should, or with bad money, or obtruding and thrusting upon them other base commodities in stead of their wages, Simler. QUEST. XI. Of unlawful and cozening trades. THe other kind of fraud is, when means and devices are used altogether unlawful: as by usury, (whereof we shall have occasion to entreat more fully upon the 22. chapter) by dicing, carding, or using any other unlawful games: by monopolies, forestall of commodities, and engrossing of them to enhance the price: and whatsoever is gotten by any unlawful calling, practice or exercise whatsoever, Simler. To make a lawful vocation and calling three things are requisite: 1 Persona legitimè ordinata the, person must be lawfully ordained, and called, no usurper, nor intrudet. 2. Officium legitimum, etc. The office itself must be lawful: and opus executionis legitimum, the execution of the office must be lawful, as proceeding from faith, referring all to God's glory, and from charity, intending no hurt to our neighbour: in some dealings not all, but certain of these are wanting: as the first, when any not called to the office of teaching, yet usurp the tithes of the Church, appointed for the maintenance of Teachers: they fail in the next, who exercise no lawful office or calling, as Alexander the Coppersmith, that grew rich by making silver shrines for Diana, Act. 19 They offend in the third, which having an office, yet abuse it: as Zacheus, that before he was called, used forged cavillation in pilling and polling his brethren, Luke 19.8. But in these unlawful trades before spoken of, as in usury, carding, tabling, and such like, all these are missing for the trade itself being unlawful, none can be lawfully called unto it: neither can that which is unlawful be exercised either with faith or charity. QUEST. XII. How this precept is broken by procuring our neighbour's 〈◊〉. NOw we are come to the second general breach of this Commandment, as in observed before, quest. 3. which is in the hindrance that by our means cometh to our brother: which is committed two wales, either in procuring the same to be done, or in suffering it to be done. 1. They which of evil will and envy seek their neighbour's hindrance in his goods or cat●●ll▪ 〈◊〉 offend against this precept: as the setting on fire of corn or houses. See the law against such, Exod. 22.6. in trespassing upon a man's ground, by feeding it with his cattle: ibid. vers. 5. in hurting, maiming or spoiling that which is our neighbours, ibid. vers. 14. 2. They offend here also, which do not help their neighbour, when it is in their power, and rescue him, and that which belongeth unto him: therefore the law of Moses prescribeth, that if a man meet his enemy's Ass or Ox going astray, he should bring him home: and help up his Ass lying under his burden, Exod. 23.5. If this service of love must be performed to an enemy, much more to our neighbours and friends. QUEST. XIII. Of the abuse of men's goods and substance, another general transgression of this precept. THe third general transgression followeth, which is in the abuse of men's substance and goods, which is of two sorts: 1. When as goods are evil employed, and unprofitably spent: as 1. In bestowing cost, and giving rewards to procure mischief to others: as wicked Haman promised to bring ten thousand talents of silver into the King's treasury, to have the jews destroyed, Ester 3.9. 2. In spending it vainly, as in play, and gaming, in riotous living, in whoring, and such like: as the prodigal child wasted his father's patrimony. 3. In consuming the substance in prodigal and superfluous expenses, as in keeping of hawks and hounds, for men of mean estate, by which means they are made unable to give unto the poor. 2. The other abuse is the miserable keeping and hoarding up of wealth, and not using of it toward the relieving of others necessity: as in comforting strangers, succouring of the poor, redeeming of captives, and such like. It was the rich man's condemnation, that suffered Lazarus to starve at his gate for want of relief. These before God are guilty of theft, in denying that to the needy brother, which his necessity requireth; and therefore the Wiseman saith, With hold not the good from the owners thereof, though there be power in thine hand, Prov. 3.27. and what owners he meaneth, not only the possessors, but even those whose poverty requireth it, the next verse showeth: Say not to thy neighbour, go and come again, and to morrow I will give thee, if now thou have it. Nay some are so miserable, that they defraud their own soul, Eccles. 4.8. and are thiefs to their own belly, Simler. 2. Places of doctrine. 1. Doct. Of the general and particular contents of this precept. THou shalt not steal, etc. The scope and end of this precept, is to preserve the particular right and interest which God hath given to every one in the goods and possessions of the earth ● and it forbiddeth all theft, fraud, violence, whereby our neighbours outward and temporal state is impaired and hindered; and it chose commandeth to defend, as much as in us lieth, our neighbour's state, and to give unto him what is his due, Vrsinus. These than are the particular virtues here prescribed, with the contrary vices: 1. justice and equity, in contracts and bargains is commanded; not to use fraud or deceit, or to practise unlawfully to 〈◊〉 other men's goods: but to give unto every man that which is due unto him, and to deal justly, plainly, and sincerely with all, as we ourselves would be dealt with: which is grounded upon that principle of the law and nature, Whatsoever you would that men should do unto you, do unto them, Matth. 7.12. Contrary hereunto is all in justice, and wrongful usurping of other men's goods, or attempting the same by violence, fraud, or theft: the diverse kinds whereof are before in the several questions handled at large. So the Wiseman saith: Intent no hurt against thy neighbour, seeing he doth dwell without fear by thee, Prov. 3.29. 2. Here is also commanded contentment of mind, that we be contented with that portion which God hath given unto us, not greedily desiring any thing of another man's. So the Apostle saith, Godliness is gre●t riches, if a man be content with that he hath, 1 Tim. 6.6. And again, vers. 8. Therefore, when we have food and raiment, let us therewith be content. Contrary hereunto is, 1. Covetousness and discontent in one extreme, namely, the defect, as the Preacher describeth the covetous man, There is no end of his travail, neither can his eye be satisfied with riches, Eccl. 4.8. 2. And in the other extreme of excess, is niceness and morosity, not to take or receive those things which one may safely accept and use: as the begging Friars, which thought themselves defiled with taking of money, yet loved it well enough. 2. Faithfulness is another virtue, both in using diligence in our vocation, that we may have to support our necessities, as the Apostle adviseth: let him that stole, steal no more, but let him labour and work with his hands, etc. Ephes. 4.28. as also in showing an honest care in preserving and saving the goods of another, as jacob carefully kept Laban's sheep, enduring both the frost of the night, and the heat of the day, Genes. 31.40. Contrary hereunto are, 1. unfaithfulness in having no care to save the goods of another: such a one is the unfaithful Steward in the Parable, that was accused for wasting his master's goods, Luk. 16.1. 2. Idleness and negligence: the idle and slothful, S. Paul calleth inordinate walkers: and giveth this rule concerning such that he which would not work, should not ●at, 2 Thess. 3.10. Now it will be here objected, that this virtue of Fidelity belongeth unto the fifth Commandment, as it is before rehearsed among the duties there prescribed, and therefore appertaineth not to this place. The answer is, that the same virtue, in respect of diverse ends and offices, by the which virtues are distinguished, may be referred to sundry Commandments: and so the grace and gift of faithfulness, as it concurreth with obedience, and duty to Superiors, belongeth to the fifth precept; but as it respecteth the preserving of another's goods and substance, it hath the proper place here. 3. Liberality is commanded, which is a frank and voluntary collation or bestowing of one's substance upon those which want, discerning discreetly, to whom, where, when, and how much to give: such an one was job, Who did not e●t his morsels alone, etc. he did not see any perish for want of clothing, etc. job 31.17▪ 19 Contrary hereunto are, 1. Sparing niggardliness, such as was in Nabal, that would afford nothing to David in his necessity: 2. And vain prodigality, such as was in the prodigal child, Luk. 16. 4. Hospitality is a kind of liberality, which is especially extended to and exercised towards stranger, and chiefly such as are exiled and banished out of their own country for the Gospel and the truth sake: for this virtue is Lot commended, Heb. 13.2. Contrary hereunto is inhumanity toward strangers: such was the cruelty of the Egyptians toward the Israelites, that sojourned among them. 5. Frugality joined with parsimony, is a virtue also hitherto belonging, which is a thrifty saving of such things as God sendeth, and a provident employing of them to some profit: whereby one is made more able to give, and to show his liberality: for frugality and parsimony are the two upholders and maintainers of true liberality: for without frugality, liberality will degenerate into niggardliness: and without parsimony into prodigality. Of this frugality and parsimony our blessed Saviour gave example, when he commanded, after he had fed the multitudes in the wilderness, that the broken meat should be reserved and kept, Mark. 8. Contrary hereunto are, 1. Undiscreet wasting of the goods, and unnecessary liberality, or rather superfluous prodigality: as in Herod, that promised, if it were to the one half of his kingdom, for a pleasing and wanton dance, Mark. 6. and the diseased woman had spent all she had upon Physicians, and was never the better, Mark. 5.26. 2. And niggardly sparing, when there is necessary cause of spending: as he that pincheth his own belly, and defraudeth his own soul, Ecclesiast. 4.8. And such an one was that miserable man that Ambrose speaketh of: Cui si quando ●vum appositum esset, conqueri solebat, quod pullus occisus esset: Who, if an egg were set before him, would complain, that a chicken was killed, lib. de Naboth cap. 2. he could not afford himself an egg to eat. 3. Places of Controversy. 1. Controu. and Confut. Against the anabaptistical community. THou shalt not steal. This precept overthroweth that error which first among the Heathen was maintained by Plato, that all things among men ought to be common: the same also was held by the Heretics called Apostolici, and in these days by the Anabaptists: for if there were a community of goods, than no man should have a property in any thing, and so there could not be any theft: this law than maintaineth every man's peculiar and several right and interest in that which he hath. First their objections shall be answered, that labour to have a community. 1. Object. The Apostles had all things common in jerusalem, Act. 2.44. Answ. 1. That custom was then both easy, because they were few: and necessary▪ for if they had not sold their possessions, and so made the use common, they by violence should have been stripped of them: now there is neither the like facility nor necessity. 2. That communion was voluntary, not imposed upon any; for it was in their choice, whether they would sell their possessions or not: as Peter saith to An●●ias, Act. 5.4. After it was sold, was it not in thine own power? Vrsin. 3. Neither were all things common among them: they had some things private and peculiar to themselves: as Mary had her proper house and dwelling in the city, Act. 12.12. Simler. 4. Beside, this was not the general custom of the whole Church: for in Achaia and Macedonia, there was gathering made for the Saints at jerusalem: it was then particular for that place, and peculiar to that time; therefore a general rule for all times and places cannot be taken from thence, Simler. 5. Neither were then things so indifferently common▪ as that every man might take what he would: but the things in common were distributed according as every one had need, Act. 5.35. 2. Object. Christ saith to the young man, Mark. 10.21. Go and sell all that thou hast, and give to the poor: Ergo, we must do the like. Answ. 1. That was a personal precept and belonging to those times: So the Apostles did leave their parent● and their houses, but we are not commanded now to do the like, Simler. 2. Beside, our Saviour so said to show how far he came short of the perfection of the law, and to humble him that thought so well of himself. 3. Further, our blessed Saviour saith not, make thy goods common, but, give unto the poor: which are two divert things, Vrsin. 3. Object. The Apostle saith, All things 〈◊〉 yours, 1 Cor. 3.21. Ergo, all things ought to be common. Answer. 1. The Apostles meaning is, that all things were ordained for their good, whether life or death, things present, or things to come. 2. He speaketh not of a common possession of all things in right: but that they are common in use, they had jus ad rem, non jus ●nre, right to the thing, not in the thing, Vrsin. Now on the contrary, that it is lawful for Christians to retain a several right and property in those things which they possess, it may thus appear: 1. The Scripture alloweth contracts, as buying and selling: as Abraham bought a burial place of Ephron, Gen. 23. David, the threshing floor of 〈◊〉, 2. Sam. 24. but there can be no such contracts ubi non sunt distincta rerum dominia, where there are 〈◊〉 distinct properties in things. And if they shall object, that these examples of the old Testament belong not unto us: wherein they show their blasphemous error seeing the Apostle saith▪ that whatsoever is 〈◊〉 is written for our learning, Rom. 15.4. we have the like warrant in the new Testament▪ how the Disciples of our blessed Saviour bought such things as were necessary, joh. 4.8. and 6.5. chap. 13. ●●. 2. The giving of alms is every where commanded in Scripture: but men are not to give alms, but of their own. If there were no particular property in things, but one had as good right as another, neither should men have wherewith to give alms, neither should there need any alms at all. 3. Riches are the gift of God, Prov. 10.22. The blessing of the Lord maketh rich: and chap. ●2. 2. The rich and poor meet together, the Lord is the maker of them all: therefore the Lord alloweth distinct 〈◊〉 in things, without the which none should be richer than another. 4. The Lord himself appointed, that the tribes with their several lots and possessions should be distinguished: and therefore the fact of Naboth is defended and justified, because he would not part with the inheritance of his fathers. 5. Many examples may be produced, not only out of the old, but the new Testament also, of diverse of the Saints, that had their proper possessions and goods, as Tabytha, Act. 8. that made 〈◊〉 for the poor: of Lydia, Act. 16. who was a seller of purple. 6. It is lawful for a Christian to have proper servants, much more his proper goods: for the 〈◊〉 possession of servants seemeth more to be against the freedom and liberty of nature, than of 〈◊〉 and lands: but the distinction between masters and servants is not taken away, but continued and 〈◊〉 in the new Testament, Ephes. 6. and in other places: much more distinct possession of things, 〈◊〉▪ 4. Moral Observations. 1. Observ. To take heed even of the smallest theft. THou shalt not steal. In that this precept is propounded in general, no quantity prescribed or limited of that which is stolen; it showeth, that all kind of theft is condemned, even in the least and smallest things. And so the Apostle saith in general words, Let him that stole, steal no more, Ephes. 4.28. And the reason is: Non id quod furto ablatum est, sed m●ns furantis attenditur: Not what a man stealeth, but the mind of him that stealeth is considered: Hierome. For in fornication and adultery▪ whosoever it is, rich or poor, fair or deformed, with whom the 〈◊〉 is committed 〈…〉 fornicatio & adulterium, it is one kind of fornication and adultery: so is it in theft▪ Qu●●tumcunqu● servus abstulerit, furti crimen incurrit: How little soever the servant stealeth from his master, he incurreth the crime of theft, Hieron. in Epist. ad Tit. cap. 2. Hereby therefore all are to be admonished that they take heed even of pilfering small things: for it is Satan's subtlety, from stealing of a pi●● or point, to draw such on to pence, and pounds, and greater thefts: it is good therefore to take heed in the beginning. 2. Observ. All deceivers and extortioners are accounted before God as thiefs. FVrther, seeing in this precept all kind of purloining that which is another's is forbidden, by deceit▪ guile, fraud, violence, oppression; it is evident, that all such fraudulent practices are accounted in the sight of God no better than theft: which Zacheus considering, maketh the like restitution of fourfold, for that which he had gotten by forged cavillation, Luk. 19.8. as if he had directly stolen it. 〈◊〉 then the name of a thief is odious and ignominious, let all such circumventers of their brethren, 〈◊〉, deceivers, extortioners, leave such wicked trades, unless they will be ranged in the rank of the thiefs. 3. Observ. Of the greatness of the sin of theft. THis sin of theft, of what kind soever, though many make light account of it, is for many reasons to be shunned and abhorred of all: 1. Prima sumitur ex gravitate: The first is taken from the greatness thereof: for theft in some cases is compared to murder, Ecclesiastic. 34.22. The bread of the 〈…〉 the life of the poor, he that defraudeth him thereof, is a murderer. Secunda ex periculi qualit●t●: The second reason is from the quality and condition of the danger: for in other sin's satisfaction is 〈…〉 than in theft: where before effectual repentance can be wrought restitution must be made of the thing taken away, and of the loss that came thereby▪ Tertia ex talium 〈…〉: The third is by 〈…〉 of such things as are wrongfully gotten: for they neither profit spiritually▪ Pro●. 10. ●. The 〈…〉 of wickedness profit nothing: Alms given of evil gotten wealth availeth not: neither do they profit temporally: for such unrighteous substance doth not prosper: as the Prophet saith into cruel oppression, Thou hast consulted shame unto thine own house, by destroying many people. Thomas 〈◊〉 soul. The ninth Commandment. 1. Questions discussed. QUEST. I. What it is to answer a false testimony. THou shalt not bear false witness, etc. The word here used is ghanah, or as Oleaster readeth, without any asperation at all, anah: which signifieth properly to answer: and accordingly it receiveth diverse interpretations: 1. It seemeth specially to be understood of false testimony publicly, when one is asked of the Judge, and so answereth falsely. 2. It may be also thus expounded, that although he be his enemy that is known to hate him, yet he should not be answerable therein, in showing hatred again, in being a false witness. But the other sense is more fit and agreeable here. 3. Sometime this word signifieth to hear: as Psal. 143.1. Hear my prayer, O Lord, etc. and answer me: and in this sense this precept as well forbiddeth to hear and receive a false testimony, as to speak it, Oleaster. 4. Because the other word he●● used, ghed, signifieth a witness, as well as the thing witnessed, that is, the testimony itself; some of the Hebrews read thus in the vocative case: Thou shalt not speak, or testify, o false witness! but then the sense should be imperfect: the better reading therefore is, the testimony of falsehood, or false testimony, than false witness, as Montanus, unless a word be supplied thus: Thou shalt not testify (as) a false witness, Calvin. QUEST. II. Whether false testimony in judgement be here only forbidden. R. Solomon thinketh that in this precept only such false testimony is forbidden as is committed publicly in judgement. But that cannot be, for these reasons: 1. Because backbiting and slandering also is a breach of the Moral law, and if it should not be restrained here, it cannot be referred unto any other precept, and so the Moral law should be defective: and that other kind of false witness bearing, than publicly in judgement, is against the Moral law, and not only against Moses Judicials, it is evident by this, because these offences were even odious among the Heathen, that were not bound to Moses Judicial laws, Tostat. 2. Seeing God in the former precept showed, sibi curae esse omnium fortunas, famam, qua longe pretiosior, neglexisse, that he had care of all men's goods, it is not like he would neglect their same, which is more precious, Calvin. But the fame and good name of our neighbour is not only hurt and hindered by false testimony in public, but by private false reports also. 3. Coram Deo consentur false testes: They are held as false witnesses before God, who by what means soever do defame their brethren, Calvin. QUEST. III. How diverse ways a false testimony is borne. THis false testimony or witness bearing, 1. is not only by word of mouth, but also by writing, libelling, and such like: for he that by any such means doth bring another's name in question, speaketh also by his pen and writing: yet the lively testimony by voice more hindereth a man's good name, and maketh him more infamous, than the discrediting by any libel: for he that slandereth by his own mouth, is sooner believed than a libeler, who is not known, and in concealing his name, he maketh the slander or misreport to be more suspicious, Tostat. qu. 25. 2. Yea this false testimony may be in the suspicion of the mind: when men are too ready to think evil of their neighbours, and apt to believe false reports against them: for herein charity is violated; which is not suspicious, it thinketh no evil, it believeth all things, it hopeth all things, 1. Cor. 13.7. Calvin. QUEST. IU. Who is to be counted our neighbour. ANd our neighbour, 1. is every man, whosoever: Secundùm naturam omnes propinqui sumus: By nature we are all neighbours, Tostat. and even strangers are our neighbours, as our Saviour expoundeth in the parable of the Samaritan; who was found to be more neighbour unto the man that fell among thiefs, than either the Priest or Levite, that were of his own nation. 2. But there are degrees in neighbourhood: Magis tenemur bene agere vicinis, qui sunt proximi, etc. We are more bound to do well to those neighbours, who dwell near us; and among them, consanguineis, to those which are our kinsmen, than unto others, Tostat. So the nearer in kindred, or acquaintance our neighbour is, so much is the sin the greater, and more unnatural, in speaking evil of them: as Psal. 50.20. Thou sittest and speakest against thy brother, and slanderest thy mother's son. 3. Yea if a man be a false witness against himself, he hath transgressed against this precept: quando regulam diligendi à seipso accipit, etc. seeing a man taketh a rule from himself of loving his neighbour: Thou shalt love thy neighbeur as thyself, August. lib. 1. de civitat. Dei, cap. 20. QUEST. V. What conditions must concur to convince one of falsehood. A False witness. As generally in this precept, we are commanded to speak the truth, as Psal. 15.2. He that speaketh the truth in his heart, is one of those that shall dwell in the Lord's Tabernacle: so all falsehood and untruth is condemned, Proverb. 12.22. Lying lips are an abomination to the Lord: and in making of a lie, or telling an untruth, there are three things to be considered: 1. In respect of the matter, that it be false, which is testified or told, and so the signs agree not with the things, nor the words with the mind: 2. The mind must be considered: there must be Voluntas fallendi, a desire to deceive, therefore S. Paul promising to go into Spain, though he went not, because he was letted, being kept in prison at Rome, deceived not, because he had a purpose to go, if he had not been hindered. 3. There must be also cupiditas fallendi, a desire to deceive, Simler. Therefore he which uttereth an untruth unwittingly, thinking it was a truth, is not guilty of wilful falsehood. QUEST. VI Of the diverse kinds of lies. NOw there are usually made three kinds of lies: 1. Pernici●sum, a pernicious lie, which tendeth to the hurt of another, in his life, name, or goods; this is the worst kind of lie: such was that lie and dissimulation of Simeon and Levi, who falsely promised marriage with their sister unto Sichem, if they would be circumcised. 2. There is mendacium jocosum, a pleasant lie made in merriment and sport, which i● not so grievous as the other, because here is not cupiditas fallendi, a desire to do hurt, or deceive: as such a lie the old Prophet made, to bring back the man of God again, 1. King. 13. which tended to his great hurt, though the other intended it not: but this kind of offence is so much the greater, Cum quis ex assuetudine delectatur mentiendo, if one make a common practice and custom thus to lie, Tostat. as jesters and parasites do. 3. Mendacium officiosum, an officious lie, when one telleth a lie to do another good, as to deliver him from danger, as some think Rahab did, to rid the spies from that present peril: this kind of lie of all the rest is most excusable; yet it cannot simply be justified, for every lie in itself is evil, and contrary to the truth, and so displeasing unto God, Simler. Tostat. But this kind of lie hath no excuse or defence at all, if a man lie for his own profit and advantage, as Ananias and Sapphire did, Act. 5. QUEST. VII. Some cases wherein the truth is not uttered, and yet no lie committed. BUt there are some cases, wherein the truth is not according to the literal meaning of the words uttered, and yet no lie or falsehood committed: 1. As when some part of the truth is concealed: as he which hath a thousand crowns, lieth not, if he say he hath 600. So jeremy lied not, when he was willed by the King to tell the Princes, that he entreated him, not to be sent unto jehonathans' prison house, jerem. 38.26. that was part of his speech with the King, but not all. Therefore the Philosopher is deceived, who maketh two extremes of the truth, the defect, and the excess: for there may be a defect, not in telling all the truth, as I have showed, and yet no lie. 2. Neither always in the excess is a lie committed: as in the Hyperbolical speeches in Scripture, which must be understood not after an Arithmetical, but a Geometrical proportion, serving only to set forth the excellency of the thing so described: and so in other like figures and tropes, which are for elegancy of speech, Simler. QUEST. VIII. How the truth may be uttered, and yet this Commandment broken. SOmetime the truth may be uttered and testified against our neighbour, and yet this Commandment may be transgressed even in speaking the truth: and that is, 1. When any one discovereth the sins of his neighbour of rancour and malice: for then, Sinistra excusabimus, non nisi vera crimina nos protulisset We use a vain excuse, that we speak but the truth in ripping up his faults, Calvin. For we have broken charity in so doing: for the Wiseman saith, Hatred stirreth up contentions, but love covereth all trespasses, Proverb. 6.12. 2. When the rule of the Gospel is not observed, to tell our neighbour his faults privately first, before we make them public: therein we also offend, and that two ways: first, Quia transgreditur ordinem, quem Christus posuit in corrigendo: because he transgresseth the order set by Christ, in correcting of offenders, Matth. 18.11. And again, Quia ex mala intention agit, because he doth it of a bad intention to hurt his brother, Tostat. quaest. 25. 3. But two cases are excepted, wherein this private admonition is to be omitted: first, Si judicialiter inquiratur: if the offence be judicially inquired of; then one is not to conceal the faults which he knoweth by another: for in this case he need not tell it to the Church, that is, to the Judges and Governors, because it is known to them already. Another case is, where the offence, though not yet acted, but intended only, concerneth the whole State, wherein there is danger in concealing: in such offences complaint may be first made to authority: for of such trespasses our blessed Saviour speaketh not, but only of those which are private and particular: If thy brother trespass against thee. QUEST. IX. Of the diverse kinds of false testimonies. BUt now let us proceed to examine the particular kinds of false testimonies, which are of two sorts: 1. In doctrine, which either concerneth God and religion, or the knowledge of humane Arts. 2. In the affairs of the life: and that either public in judgement and making of covenants; or private, which is either in testifying falsely against others, or giving a false testimony of ourselves, Marbach. Simler. Of these now in their order. QUEST. X. Of a false testimony in matters of religion. FIrst, a false testimony is in doctrine: 1. In matters of religion: as, Cum in religione à vera fide disc●●●●tur, when as in religion any depart from the analogy of faith, Marbach. As they which maintain heresy and false doctrine; or which for fear in time of persecution, deny the truth; or such as handle the word of God impurely, and mingle with it their own traditions, and fables: all these are false witness against God and his truth. And therefore Augustine inferreth well, Si mendacium quod adversus vitam cujusquam temporalem dicitur, detestabile est, etc. If a lie which is made against any ones temporal life, he detestable, much more, if it be against life eternal, as every lie is that is made in doctrine of religion, etc. And to this purpose Augustine produceth that saying of S. Paul, 1. Cor. 15.15. We are found fa●se witnesses against God (namely, if the dead rise not again) for we have testified of God, that he hath raised up Christ: August. de m●●d●c. ad 〈◊〉. cap. 12. But because this kind of lying in causes of religion is a transgression of our duty toward God, it more properly belongeth to the first Table, being a breach of the first Commandment, Simler. QUEST. XI. Of falsehood and error in 〈◊〉 ANother kind of falsehood in doctrine, is, 〈…〉 artibus vel 〈◊〉 à vero 〈◊〉, when 〈◊〉 〈◊〉 in arts and disciplines, Mar●●ch. As when 〈◊〉, and false opinions are maintained in 〈◊〉, Physic, or any other 〈◊〉 and profession, as Anaxag●●● 〈…〉 that the 〈◊〉 was black. Now these errors are dangerous in three respects: 〈◊〉. Because of the 〈◊〉, Error 〈…〉 turpis, error of itself is a beastly and filthy, thing. 2. The cause thereof is arrogancy and pride: Sophisters, to show their wit, will take upon them to defend errors, and strange opinions. 3. But the greatest 〈◊〉 regard of the inconvenience that often ensueth, for by such error in opinion, many 〈…〉 seduced also to 〈◊〉 in action, and which is worst of all, such Sophistry from 〈…〉 oftentimes into Theology and Divinity, Simler. QUEST. XII. How falsehood is committed in judgement. Falsehood in judicial acts, is diversely committed: 1. By the false and unjust accus●● therefore the Law saith▪ Levit. 19.16. Thou shalt not stand against the blood of thy neighbour: that is, accuse him wrongfully, and being his life in danger. 2. The Judge offendeth, in giving false judgement, 〈◊〉. 19.15. Thou 〈◊〉 not the ●●justly in judgement. 3. The actuaries also, and ministers of unjust Judges, and guilty of the same offence, Isay 10.1. W● unto them that decree wicked decrees, and write grievous things. 4. The Advocates and patrons of causes, that defend▪ false titles, and set a fair show on bad causes: as 〈◊〉 abused his eloquence in disgracing of Paul, Act. 24.1. 5. False witnesses especially transgress this Commandment, because upon their testimony resteth the whole proceeding in judgement. QUEST. XIII. Of the danger of bearing false witness in judgement. COncerning false witnesses: 1. He is not only a false witness, that testifieth that which is false against his brother, as such were the false witnesses against Naboth, but he also which concealeth the truth, of fear, hatred, or malice, whereby the truth is overthrown. 2. Yet there are diverse degrees in bearing of false witness: for a false testimony is more heinous in causes criminal, and in those which are capital, and concern one's life, than in civil, and such as bring not the life in danger: and those which are brought to effect are more odious, than where they fa●●e of the effect, as when the Judge suspecteth such witnesses, and giveth no credit unto them, Simler. 3. But generally to be a false witness, is a grievous sin, for he sinneth against God, whose name he taketh in vain, he abuseth the Judge, oppresseth the innocent, condemneth his own soul, Simler. And three ways doth a false witness commit great impiety: ex viol●tione justitiae, because by his means justice is violated: ex persurio, by being perjured: ex mendacio, by his lying: so in every false testimony there is a treble sin, Thom. Aquin. 2.2. qu. 70. art. 4.4. The punishment of a false witness by the Law of God is retaliation, Deut. 19.19. You shall do unto him, 〈◊〉 he thought to have done unto his brother: So Haman was hanged upon the same gibbet which he had made for Mardoche: and daniel's accusers were cast into the Lion's den, whither he was condemned before. By the Roman Laws, which were contained in the 12. Tables, a false witness was condemned to be thrown down headlong from the mount Tarpeye. QUEST. XIV. Of the detorting and wresting of words to another sense● another kind of false testimony. NEither are they only false witnesses, which do bring in a false record against any of such things as were neither said nor done: but he also is a false witness, Qui non eodem sensu dicta intelligit, quo dicuntur, which understandeth ones sayings in another sense than they are spoken, as they are said in the Gospel, to be false witnesses against our blessed Saviour, that detorted and depraved his words, as though he had spoken of the destruction of the material Temple, whereas he spoke only of the dissolution of the Temple of his body, which he would raise up in three days, Matth. 26.61. The like false witness was suborned against Stephen, Act. 6.14. We have heard him say, that this jesus of Nazaret shall destroy this place, etc. Basting. But Hierome observeth further, that they did not only pervert th● sense and meaning of our blessed Saviour's words, but invert and change the words themselves: for Christ said, Solvite templum hoc, destroy ye this temple, joh. 2.19. but they alter the words thus, I can destroy this temple: But he said, Destroy it you, not I: Non licitum est ut nobis ipsi inferamus manus, it is not lawful for us to lay hands upon ourselves: they add further, and build it again in three days: But our Saviour, ut ostenderet animals & spirit's templum, etc. to show that he meant a living and breathing temple, said, I will raise it up in three days, Hierom. super Matth. 26. QUEST. XV. Of the violating of faith in leagues and covenants. THere remaineth another kind of public false testimony, which is in the violating of league●, 〈◊〉, and covenants: 1. This S. Paul reckoneth among the sins of the Gentiles, Rom. 1. 3●. that they were truce-breakers: and for this special fault were the carthaginians noted, with whom it was usual to falsify their faith, so that it grew into a proverb, Pu●ica fide●, the carthaginians faith. Of the same kind was that sacrilegious and impious breach of faith, in that great massacre in France, and 〈◊〉 slaughter practised by the Papists upon the Protestants, against their faith given, and covenants of peace made between them. 2. This violating of faith, as it is a breach of an oath, and so manifest perjury, is referred to the third precept: but in regard that promises are falsified to men, it appertaineth hither to this Commandment, Siml. 3. Of this kind was that dissembled covenant, and agreement 〈…〉 and Levi▪ and the Sichemites, and 〈◊〉 slaughter of the ●ibeonites, contrary to th● 〈…〉 that joshua formerly had made with them, for the which the Lord was angry, and 〈…〉 land with famine in David 〈…〉. Sam. 21.1. QUEST. XVI. Whether are more grievous, public or private false witness-bearing▪ NOw follow such false testimonies as are committed privately: in the which in general▪ 〈…〉 be observed: 〈…〉 false testimonies, which are public in judgement 〈…〉 than those which are out of judgement, both because public witnesses speak upon their oath, and so are more credited; and greater infamy followeth upon such a public testimony, than by a private slander: but this must be understood only materialiter, materially, in respect of the matter and action itself; and 〈…〉 other things being alike: for otherwise, intentionaliter, the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsely deposeth in judgement: and beside, the 〈…〉, if his false 〈◊〉 touch his neighbour's life, is more injurious, than he which 〈…〉 falsely, where the crime bringeth not the life in question. 2. There is difference and in public false testimonies, in respect of the diverse action: for there are three kinds of actions or causes: there 〈…〉 civil cause, as in an action of debt, or such like; there is causa criminalis civiliter 〈◊〉, a criminal cause, but civilly intended, that is, when the crime only deserveth a civil punishment, as a pecuniary mulct; and causa criminalis criminaliter intent●●a, a criminal cause, criminally intended, ●s to the punishing of the body, or loss of limb or life. The false accusation in the second is more grievous than in the first, where no infamy lieth: and in the third more than in the second, where there is infamy only; but in the third, there is both infamy and punishment, Sic fere Tostat. qu●st. 25. QUEST. XVII. Of the diverse kinds of private false testimonies. Of slandering. OF slandering. Now the particular kinds of false testimonies privately given, are these: 1. 〈◊〉, privy slandering and obtrectation of them that are absent▪ This special virtue is required of those that shall dwell in the Lord's Tabernacle, He that slandreth not with his tongue, Psal. 11.3. such an 〈…〉 Sib●, that accused Mephihoseth. 2. Sam. 16.1. and wicked Doeg, that by his malicious accusation procured the slaughter of 85. of the Lords Priests, 1. Sam. 22.9. and Haman which incensed the King against the whole nation of the Jews, Esther 3.9.10. Pelarg. 2. Neither they only, which devise the slander are here faulty, but they which willingly receive it, and believe it: and therefore it followeth in the Psalms 15.3. He that receiveth not a false report against his neighbour. Simonides the Musician, by the light of 〈◊〉 could reprove one that told him, that many spoke evil of him: Et quando tu desines mihi 〈…〉, etc. and when wilt thou leave to backbite me with thine ears? 3. They also which suffer one to be slandered in their hearing, and hold their peace, not defending the good name of their brother, are partakers in this sin: such were the servants of Saul, that held their peace when Saul charged Io●●than and David to have conspired against him, 1. Sam. 22.8. But jonathan dealt faithfully with David, defending him in his absence, before Saul his father, 1. Sam. 19.4. Of railing. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil speaking, and railing, which S. Paul biddeth to be put away, Ephes. 4.31. which is of diverse sorts: 1. In manifest and open railing to the face, as Shemei cursed David, 2. Sam. 16. 2. In derision and scorning as Michael laughed David to scorn, 2. Sam. 6. Simler. 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife, without any further examination, condemned innocent joseph to prison, Basting. Of whispering and tale bearing. 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whispering: they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whisperers, tatlers, Qui recitant quicquid audiant, who will tell whatsoever they hear, Thomas. Therefore the Law saith, Th●● shalt not walk about with tales among the people, Levit. 19.16. These are first busy bodies, that do curiously inquire and ask questions of things that belong not unto them, They go about from house to house, 1 Tim. 5.13. than they are pra●lers, that clack in every corner whatsoever they know, and so they are the sowers of dissension, and makers of strife, which is one of the six things which the Wiseman abhorreth, Prov. 6.19. Of flattery. 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery, who seek altogether to please, and do uphold them, upon whom they fawn, in their sins. 1. The scope and end of such flatterers is their own profit and advantage and therefore they attend upon rich men, and specially in Prince's Courts: as such there were in Saul's Court, of whom David complaineth, They flatter with their tongues, and speak with a double 〈◊〉, Psal. 12.2. 2. Of these there are two sorts: for there are some flatterers in the callings of religion as false Prophets, and flattering Preachers, that sooth up men in their sins: such were they whom Ezechiel describeth, chap. 13. that did sow pillows under all armholes. There are other flatterers in civil affairs: such was Iehonada●, that applied himself to 〈◊〉 filthy humour, 2. Sam. 13. thinking thereby to insinuate himself unto him, being the King's eldest son, Pelarg. 3. A double mischief cometh by these flatterers; for they both corrupt them whom they flatter, and nourish them in their evil, and feed their humorous disposition, as the people puffed up Herod in pride, by their flattering acclamations, that it was the voice of God, not of man, Act. 12. So Alexander and Nero were corrupted by flattery, and of good Princes became most cruel Tyrants, Simler. Therefore Di●g●●s said well, that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crows, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flatterers: for they did but devour the body, these did devour the soul. And beside this mischief, flatterers procure great hurt unto those whom in their flattery they accuse and traduce: as Do●g was the cause that 85. Priests were put to the sword, Simler. 5. Another kind of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all kind of lying, and false speaking: Of lying. for lying lips are an abomination to the Lord, Prov. 12.22. The beginning of lying was from the Devil, joh. 8.44. When he speaketh a lie, th●n speaketh he of his own: he is a liar, and the father thereof; and the end of liars is to be cast into the lake that burneth with fire and brimstone, Basting. Pelarg. Of the diverse kinds of lies see before quest. 6. QUEST. XVIII. Of a false testimony, which a man giveth of himself. NOw remaineth the last kind of false testimonies, when one is a false witness of himself: and hereof there are two sorts: 1. Arrogancy and vain ostentation, when any maketh his boast of virtue, and piety, which is not at all in him: such the Prophet Esay meaneth, chap. 65.5. which say, Stand apart, came not near me, I am holier than thou. Such was the Pharisie, that vaunted himself before the Lord of his fasting and alms. 2. The other is coloured and cloaked hypocrisy: such was that of the pharisees, that under pretence of long prayer devoured widows houses, Matth. 23.14. these 〈◊〉 gain and profit the end of their religion. Another sort of hypocrites make the praise of men the scope of their dissimulation: such were also the pharisees, that caused a trumpet to be blown before them, when they gave their alms, and used to pray in the corners of the streets, that they might be seen of men, Matth. 6. Like unto these Pharisaical hypocrites were the Monks in Popery, that through a pretence of religion, gathered infinite wealth and riches, possessions and lands, unto their Monasteries and Cels. All these are enemies to the truth, and maintainers of falsehood, making a lie of themselves, Simler. 3. Places of Doctrine. 1. Doct. The particular virtues commanded, with their contrary vices forbidden. IN this Commandment generally is commanded the love, confession, and defence of the truth: and chose is forbidden all lying, falsehood, dissimulation: 1. The first virtue than here required, is the love of the truth, and the frank confession thereof with the mouth, and practice in the life: therefore the Devil though he sometime speak the truth, yet because he loveth it not, he is not of the truth, neither can be said to be true. The confession of the truth, as it concerneth the glory of God, belongeth to the third Commandment; but as it respecteth the good of our neighbour, it is referred to the ninth. Concerning this inward love, and outward profession of the truth, the Prophet David saith, Confession of the truth. describing a righteous man, Psal. 15.2. And speaketh the truth in his heart. Contrary hereunto are, 1. In the defect, all kind of lying whatsoever, dissimulation, fraud, circumventing, flattering: such the Prophet noteth, Psal. 12.2. They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart: the Lord cut off all flattering lips. 2. In the excess, there is 1. an intempestive and unseasonable confession of the truth: concerning the which, our blessed Saviour giveth this caveat: Not to give holy things unto dogs, nor to cast pearls before swine, Matth. 7.6. not in all places, and before every one to utter every truth. 2. Curiosity, which is to inquire things unnecessary, or unsearchable: as the Apostles were inquisitive after the time of restoring the Kingdom to Israel: to whom our Saviour maketh this answer, That it was not for them to know the times and seasons, which the father hath put in his own power, Act. 1.7. 2. Here is required that virtue called Candour, which is a favourable interpreting of men's doings and sayings, taking all things in the better part, and hoping the best, To interpret things in the best part. where there is no evident cause to the contrary: which is an especial fruit of charity, as the Apostle showeth, 1 Cor. 13.7. It believeth all things; it hopeth all things. Contrary hereunto are, 1. In the defect, first perverseness, taking all things in the worst part, and wresting men's sayings and doings to another sense than they meant: as the false witnesses did those words of our blessed Saviour, Of the destroying the temple, and raising it in three days: which he meant of the temple of his body, they turned it to the material temple. Secondly, suspicion: when men are ready to take every occasion to suspect their neighbour of evil, which is contrary to charity, which thinketh not evil, 1 Cor. 13.5. it is not suspicious. Yet all suspicion is not condemned in Scripture: for our blessed Saviour saith, Matth. 10.16, 17. Beware of men, etc. And, Be wise as Serpents, etc. There is then a good suspicion, and an evil suspicion, which are thus distinguished: The difference of good and bad suspicion. 1. The evil suspicion is raised without any cause at all, or the same not sufficient: the good ariseth of a probable and sufficient cause. 2. The evil, when upon a bare suspicion any thing is certainly concluded: the good leaveth the thing suspected in suspense and doubt. 3. The evil is, when upon suspicion followeth hatred, and an intention to work mischief: the good, when one useth his suspicion to charitable and friendly admonition. 2. In the excess here offendeth the credulous person, that is without all suspicion, where there is just cause: such an one was Godaliah, that would suspect nothing of bloody Ishmael that was sent to kill him, jer. 40.16. Secondly, the flatterer erreth here, who upholdeth men in their sins, and will not tell them their 〈◊〉: therefore Moses saith, Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and not suffer him to sin. 3. Simplicity and plainness is commanded, which is a virtue, whereby one plainly and sincerely professeth that which is right and agreeable to the truth, without any colouring or cloaking: so in Nathanie●● commended for an Israelite indeed, in whom there was no guile, joh. 1.47. Contrary hereunto is doubling and dissembling, either in words, or works, sayings, or doings: so Ieh●nadab, that gave that lewd counsel to Amm●n, is noted for a crafty and subtle man, 2. Sam. 13.3. 4. Constancy here required, is a virtue, which persevereth in the truth, being once known and apprehended, and not changing, without necessary or probable cause: as Psalm. 15.4. That sweereth to his own hindrance and changeth not. Contrary hereunto are, 1. In the defect, levity and inconstancy, without any just occasion to 〈◊〉 and change the opinion: as Saul in his phranticke fits hated David, and sought his life, having confessed his foolishness and error before, 1 Sam. 26.21. 2. In the excess, is pertinacy and obstinacy by no reason or persuasion to change an opinion or purpose once conceived: such was Herod's perverseness, in keeping his rash oath in beheading of john Baptist. 5. docility, or willingness, or aptness to hear and conceive the truth, is joined with constancy: hereof the Wiseman saith, Prov. 21.28. A false witness shall perish, but he that heareth speaketh continually. He may soon be seduced to testify falsely, that will receive no other information: but he that is willing to hear, and to be further instructed in the truth, cannot lightly err, or be deceived. Contrary hereunto are, 1. In the defect, easiness to be lead and carried away with every tale, to be light of belief, as Patiph●r was against joseph, without any further examination. 2. In the excess, not to hear at all what others inform: such an one was Nabal, who was so wicked that a man might not speak to him, 1 Sam. 25.17. 6. Taciturnity, or discreet silence, is here requisite also: which is to conceal things secret, and not fit to be revealed in time and place. Herein Rachel and Loah, contrary to the weakness of that sex, showed a good example in keeping secret Jacob's purpose of departing from Laban, and consenting thereunto, Gen. 31.14. Contrary hereunto are, 1. In the defect: first, garrulity, prattling and talking, to be full of words, without reason, and out of season. Such light women the Apostle noteth, 1 Tim. 5.13. They are pratlers and busy bodies. Secondly, futility, in keeping nothing secret, but telling whatsoever they know: as the young man that discovered jonathan and Ahimaaz, and told Absolom, 2 Sam. 17.18. Thirdly, treachery: as the Ziphius betrayed David unto Saul, 1 Sam. 23.19. 2. In the excess, are contrary, morosity, stubborn and wilful silence, not to speak at all, or confess any thing: Such was Cain, that being asked where his brother Habel was, stubbornly made answer, Am I my brother's keeper, Genes. 4.9. And concealing of the truth, when it ought to be revealed: against such unwise uncharitable silence the Wiseman giveth this rule: Answer a fool according to his foolishness, lest he be wise in his own 〈◊〉, Proverb. 26.5. 3. Places of Controversy. 1. Confut. Against the Origenists, that in some cases made it lawful to lie. FIrst here that erroneous assertion, which Hierome imputeth to Origen, cometh to be examined: which is this, Homo cui incumbit necessitas mentiondi, etc. sic matur inter dum mendario quomodo condimento, atque medicamento, ut servet mensuram ejus, etc. He upon whom there lieth a necessity to lie, let him sometime so use a lie, as a sauce or medicine, that he keep a measure, and exceed not the bounds, etc. Hierome reproveth this opinion, and counteth it as one of Origens' errors, though Ruffinus therein find fault with Hierome. See Hierom. apolog. cont. Ruffin. Contra. 1. But there is no necessity of lying at all: Moriendum est potius quam peccandum; We ought to dye rather than fin, and so consequently to tell a lie: S. Paul's rule must stand, We must not do evil, that good may come of it, Rom. 3.8. 2. If a lie were tolerable in any case, then chiefly, when by telling a lie one may save his life: but even in such necessity, a lie is not justifiable. Augustine saith well, Me●tiri vis ne moriaris, & meutiris & murdris, etc. Thou wilt make a lie, lest thou shouldest dye, thou both liest, and diest too: for while thou wouldst shun one kind of death, which thou mayest defer, but canst not take away, thou fallest into two; first dying in thy soul, and then afterward in thy body, August. in Psal. 30. Hierome to this purpose writeth to Innocentius, of a woman suspected of adultery, that was tormented and racked to confess the fault whereof she was not guilty: who in the midst of her torments uttered these words, Tu testis es Domine jesu, non ideo me negare velle ne peream, sed ideo mem●●● nalle, ne peccem: Thou art my witness Lord Jesus, that I do not deny it lest I should perish, but that therefore I will not lie, lest I should sin: Sic Hierom. 3. Whereas Origen urgeth the example of judith, that deceived Holoser●●●, and of jacob, Qui patris benedictionem artifici impetravit mendacie: who obtained his father's blessing by an artificial lie: it may be answered, that judah's example is one of an Apocryphal book, and therefore is of no force: and Jacob's example is either extraordinary, and so not to be imitated, or that therein he showeth some humane infirmity, which is not to be commended: though it pleased God to use it, and dispose of it, for the effecting of his purpose. 2. Confut. Against the Priscilli●nists. SEcondly, the Heretics called Priscillianists held that it was lawful for their, M●●dacio occuliare haeresius, & se Catholices singere: To hide their heresy by telling a lie, and to feign themselves Catholics: such a trick also that unreasonable sect of the Family of Love have taken up, who use so to wind away with obscure and intricate terms, when they are examined, that their heresy by their confession can hardly be found out. The Priscillianists reasons were these: 1. That it was enough to have truth in the heart, though not in the mouth. 2. And a Christian is bound only to speak the truth to his neighbour, but they which are of another religion, are not our neighbours. 3 john feigned himself a worshipper of Baal. Answ. 1. But S. Paul requireth both to believe with the heart, and to confess with the mouth, Rom. 10.10. Peter denied Christ only with his mouth, not in his heart: Et tamen laerymis hoc poccatum acquit: yet he was fain to wash away this sin with tears. 2. Licet aliqua 〈…〉 sint ●era, etc. although some truths may be hid from him that is not yet initiate in the mysteries of religion; Non tamen dic●nda falsa sunt, yet false things are not to be uttered. 3. Augustine answereth, that jehu had not a right hear before God, and therefore his example in every respect is not to be justified. So August. lib. commendatium. But to this last answer, thus much may be added: that jehu his example here is much unlike, for he did not seek his own gain, or propounded his own safety, but did this in a zeal to the glory of God: but the Priscillianists intended their own safety only, and dishonoured God, in spreading their heresy by this means: neither for the matter, did jehu speak untruly: for indeed he had a great sacrifice for Baal, when he sacrificed his Priests: and in the rest he lied not, but used a kind of outward dissimulation, which in politic affairs, where the rule of charity is not broken, and Gods glory sought, is not unlawful. 3. Confut. Against Tostatus that maketh lies in merriment tolerable. IN the third place Tostatus is here to be dealt withal: whose opinion concerning some kind of lies, as namely those which are called mondacla j●c●sa, lies in merriment, is this: that they are tolerable, tumea necessitate, both for necessity sake, because they are made for delight and recreation, which is necessary: and nulli nocent, they hurt no body, qu. 26. Contra. 1. Though recreation and delight be necessary, which we grant: for as quies rest is necessary for the body, so recreation is for the mind: yet there are other delights and recreations, which may be used: there is no such necessity, to jest and make sport with telling of lies. 2. And though none other be hurt, yet the liar hurteth his own soul, because he speaketh not the truth: therefore this kind of lie is not tolerable. 3. But here we refuse not Tostatus distinction of the diversity of recreations that are used among men, and of the diverse kinds of men that affect such delights and recreations: whereof he maketh four sorts: 1. Our blessed Saviour needed no such delight or recreation at all, who as he is read often to have wept, so is he never found to have laughed. For whereas recreations and delights are to succour the infirmity of our nature; Christ being God Poterat se á conditione mortalinu● defectuosae elevare, quantum voluit: could rear himself up from all such mortal defect, as he would himself, without any such help or supportation. 2. There is another sort of perfect men, who are given to heavenly meditation: and their delight and recreation is not in jocosis mendaciis, in such jests and merriments, but in sanctis exhortationibus, & ●astis colloqutis▪ in holy exhortations, and chaste communications. 3. There is another sort in another extreme, who are altogether earthly minded, who, when they will recreate themselves, ad lud●s iniquitatis convertuntur, turn them to the sports of iniquity, as unto eating, drinking, wantonness, lasciviousness. 4. There are others, mediocrem vitam tenentes, etc. which are in the midst between these two: quiaed medias delectationes convertuntur, which turn them to delights of a middle nature, which are neither spiritual, nor altogether carnal, but honest and seemly recreations. Thus far Tostatus goeth on well: but in that he placeth merry jests and lies among moderate and tolerable recreations, therein is his error. For that no kind of lies at all are tolerable, thus briefly I will show out of Augustine, whose reasons (some of them) are these: 1. One reason is taken from the nature of a lie: Lex Dei veritaes, & quod à vero discrepat, transgredi●ur legem, etc. The Law of God is truth, and whatsoever differeth from truth, doth transgress the Law: therefore a lie being a swarving and declining from the truth, transgresseth the Law, and so consequently is sin. Lib. contr. mendacium, cap. 18. 2. By way of comparison with other sins. Cur magis mendacium faciendum, quam aedulterium committendum, etc. Why should it be lawful rather to lie, than to commit adultery? Lib. de mendac. cap. 8. If it be not lawful to do the one upon any occasion whatsoever, than neither the other also: for by adultery, the body chiefly is corrupted, but by making a lie principally the soul. 3. Divers special cases are propounded, wherein, if lying were upon any occasion tolerable, it should seem to have the most just excuse: but being not allowed in these, it is lawful in none. 1. It is not lawful to tell a lie, and commit a less evil, Vt deterius mal●● ividetur, to avoid a greater evil: as if one had rather make a lie, and offer sacrifice to idols, than to ha●e his body defiled; A lie in the case is to be admitted. which was Origens' case. For here the case is this, they which force a man to do any unjust thing, threatening that they will do a worse, do in a manner say thus, Fac tu malè, ne nos faciamus; Do thou evil, to prevent us from doing evil: but here this rule ought to be held, Dehemus propria peccata magis evitare, quam aliena; We must rather shun our own sins than another's, August. ibid. cap. 9 Again, it is not in sins, as in matters of profit in the world, we call not that a loss which is lost upon hope of greater gain: but it is not so here, Vt non sit peccatum, quod admittitur, ne gravius admittatur: that it should be no sin, which is admitted, lest a greater be committed, cap. 19 2. Neither is it lawful to tell a lie to save another man's life, for he that lieth slayeth his soul: Num ergo quis tenetur occidere animam, ut alius vitam corporis servet? A man is not bound to slay his soul, to save another's temporal life, nay a man is not bound to lose his temporal life, to save another's temporal life: Vt consequatur eternam nostra temporalis relinquend●▪ We must leave our temporal life for another's eternal life; but to hazard our eternal for another's temporal, there is no reason. 3. Nay we are not to lie, though it be to preserve the chastity of the body. For, Magis servende castitat animi, quam corporis: The chastity of the soul must rather be preserved, than of the body: And again, Magis cavenda in peccatis commissio facti tui●quam permissio facti alieni: In sins, we must more take heed of the commission of any fact of our own, than the permission of another's fact, ibid. cap. 20. 4. Non mentiendum, aeternae hominis salutis causa: We are not to lie, no not for another's everlasting salvation. As if one is in captivity, and not yet initiate by Baptism, nor perfectly won unto the faith; who is not like to be brought to the faith, unless the keepers be deceived by some lie, and he delivered out of their hands: for a lie is no more in this case to be devised, than adultery to be committed: Si●g● non violand● castitat, nec violanda est veritas: If chastity be not to be violated, much less is verity. If then in these special cases a lie is not to be admitted, as to avoid a greater evil, to save another man's life, to preserve the chastity of the body, nay not to save another's soul; then much less is it lawful to make a lie in jest, to show others sport, and to delight them. 5. Concerning the examples which are objected out of the old Testament, as of Jacob's dissimulation with his father, when he got the blessing: of the Midwives excuse, Exod. 1. and Rahabs' made for the spies received into her house; Augustine's answer is this. 1. Aut siguratè prolata sunt, atque ita non mendacia, etc. Either they are figuratively spoken, and so no lies: for we must consider, Non quid in facto dicitur, sed quid in sensu significatur: Not what is expressed in fact, but what is signified in sense: for as it is no lie in speech, when one word is put for another, as in metaphors and other tropes: so neither is it in matter, when one thing is signified by another. 2. Another answer is: they are not lies which are mentioned in Scripture, Si figurate sunt dicta, If they be spoken figuratively; Si mendacia, non sunt imitanda: Or if they were lies, they are not to be imitated, August. lib. de mendac. cap. 21. 3. Commendantur comparatione, etc. They are commended by way of comparison, not absolutely. 4. Concerning the excuse of the Midwives, and of Rahab, he saith, Non est remunerata fallacia, sed benevolentis, beniguitas mentis, non iniquitas mentientis; Their fallacy was not rewarded in them, but their mercy, the benignity of their mind, not the iniquity of their lying; Thus August. lib. cont. mendac. cap. 17. 4. Confut. Against the jesuits new trick of equivocating. FOurthly, that late taken up trick of the Judasites, in equivocating, with their mental reservations, is evidently contrary to this Commandment: they think it lawful to dissemble with the Magistrate, and to delude him with their ambiguous and equivocating answers. As, if they be asked whether they were in such a place, as beyond the seas, in France or Spain at such a time, when and where it is certain they were, they will answer they were not, understanding to themselves secretly to such an end or purpose. The folly and falsehood of which their deceitful equivocations, doth diversely appear: 1. This was the very evasion of the old Priscillianists before confuted, that if they held the truth inwardly in their heart, it was no matter if the truth were not always in their mouth: but a right Christian is known by this, He speaketh the truth in his heart, Psal. 15.3. he hath the truth both in his heart and mouth. 2. By this device of theirs, they invert the order and nature of things, they make falsehood truth, and truth falsehood, they turn affirmatives into negatives, and chose; as it is all one, to say, I was not in such a place, with a mental reservation, as to say, I was: and so as Augustine saith, Veritatem faciunt patronam mendacu, They make the truth the patron of a lie. 3. If every one should take this licentious liberty, there should be no truth among men, no certainty of any thing: all testimonies given in evidence, all promises and contracts might justly be suspected, lest some secret condition or reservation might be understood: for who can trust him at any time, that thinketh it is lawful to lie and dissemble sometime? for as Augustine saith, Volens, cum mentitur, esse aptior, fit, cum verum dicit, intertus: For while he applieth himself, when he lieth, aptly to the time, he is held uncertain, when he speaketh the truth. 4. And whereof cometh this doubling and dissembling, but of fear, and a bad conscience? what needed the Martyrs by their plain confession of the truth, to have adventured and lost their lives, if they had held such dissimulation and equivocating lawful? So Augustine saith, Si simulare liceret, quare id non faciunt Martyrs? If it were lawful to dissemble, why did not the Martyrs so? lib. cont. mendac. cap. 5. 5. But if they shall reply again, that they do thus equivocate▪ for the maintenance of their Pope Catholic faith, and for the discovering of heresy, as they call the profession of the Gospel: we say again with Augustine in a case not much unlike, Melius occultaretur haeresis, quam praetipitaretur veritas: It were better that heresy lay hid still, than that the verity should be endangered, the mendac. cap. 7. 6. But the example of our blessed Saviour is pretended, who used such kind of dissimulation, and equivocation: as Mark. 5.30. Christ made himself as ignorant who had touched his clothes, whereas he knew it well enough, as well who touched them, as that they were touched. So Luk. 24.28. Christ made as though he would have gone further, and yet did not. Likewise, joh. 7.8. he saith to his brethren, Go ye up unto this 〈◊〉: I will not yet go up, etc. but immediately after he went up, vers. 10. Here Christ did equivocate with his brethren: he said he would not go up, whereas he did indeed go up, meaning, not with them. Answ. 1. To the two first instances Augustine answereth; that they are figures of other things ●as in that Christ maketh himself ignorant who touched him, therein the Gentiles were prefigured, who were a people whom the Lord saith he knew not. In the next, he saith, Christus non mente●us est, etc. 〈◊〉 in c●●los profectus est: Christ said no untruth: for indeed he went further, namely to heaven, August. ibid. c. 19 But we are not driven here to such a straight with Augustine to find out a mystery: Our Saviour in neither of these places dissembleth: for dissimulation is an hiding and cloaking o● the truth: but in both these places Christ 〈◊〉 by this means to bring the truth to light: in the first to try on● the faith of the woman that touched him in the other to make 〈◊〉 of the humanity and charity of his Disciples; as he did the like to Philip. joh. 6.6. to prove him. 4. Moral observations. 1. Observ. Against the evil custom of lying. THou shalt not bear false witness. By this straight charge and commandment of God, all men are warned to take heed of lying, and speaking untruth, under what pretence soever: and that for these four causes: 1. Propter diaboli assimilationem: Because lying maketh men like unto the Devil. For as God is truth, and all that love the truth are the children of God; so they that use lying are the children of the Devil: for he is a liar, and the father thereof, joh. 8.44. He told the first lie that was ever made in the world, when he said to Eve: Ye shall not dye, Gen. 3. 2. Propter societatis dissolutionem: Humane society and intercourse is by this means dissolved: for how can one man trust another, if lying and dissembling should be used? This reason the Apostle urgeth, Ephes. 4.25. Cast off lying, and speak every one truth unto his neighbour: for we are members one of another. 3. Propter fama amissionem: The liar loseth his credit, that he cannot be believed, no not when he telleth the truth: as Ecclesiastic. 34.4. Who can be cleansed by the unclean: or what truth can be spoken of a liar? 4. Propter anima perditionem: We must take heed of lying, for it destroyeth the soul, Wisdom. 1.11. The mouth that lieth, slayeth the soul, Sic. Thom. in opuscul. 2. Observ. Not to conceal the truth, whether publicly or privately. Again, it is a kind of false witness, as is showed before, when the truth is concealed, either publicly or privately: as when one suffereth his neighbour to be overcome in judgement, when he by his testimony might deliver him. As to this purpose may be applied that saying of the Wiseman, Prov. 24.11. Deliver those that are drawn to death, and wilt thou not preserve them that are led to be slain? And of this kind is that usual negligence and oversight of men, that privately do not one tell another of their sins: which duty is reproved by the law, Levit. 19 Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. He then which seeth his brother sin, in drunkenness, profaneness, swearing, or howsoever else, and holdeth his peace, therein offendeth against the rule of charity, and is found before God to be an hater of his brother. Augustine useth this fit similitude: Si hominem videres ambulare incautum in tenebris, ubi tu put cum esse scires, & taceres, qualis esses, etc. If thou shouldest see a man walking in the dark, without taking heed, where thou knowest there is a pit, and holdest thy peace; what manner of one wouldst thou show thyself? Pracipitat se quis in vitia sua, etc. One casteth himself headlong into vice, and vaunteth himself in thy hearing of his evil doing, and yet thou dost praise him, and smilest to thyself, etc. August. in Psal. 49. Upon the tenth and last Commandment. 1. The questions discussed. QUEST. I. The last precept, Thou shalt not covet, whether two or 〈◊〉. THou shalt not covet, etc. 1. Some think that this Commandment is to be divided into two: and the first to restrain the concupiscence and desire of another's wife: the other the coveting of such things which do belong unto him, which are either movable or immovable things: the movable are of two sorts, either the things with life, and them either reasonable, as his man servant, his maid servant; or unreasonable, as his ox or ass; or without life, as his goods: his immovable are, his house, lands, possessions. Of this opinion is August. lib. the 10. chord. cap. 9 to whom consenteth Thomas Aquinas, and Tostatus, and it is the received opinion among the Romanists, and some other, as Pelargus, Osiander, Pelican. Their reasons shall first be examined. 1. Thomas useth this reason: Because there are but three Commandments in the first table, there must be seven in the second, to make up the number of ten. And that there are but three in the first table, he would prove by the subject or matter of the Commandments, which concern our duty to God; which is threefold, Diligenti Deum tria necesse est facere: He that loveth God, must perform three things: 1. Quòd non habeat alium Deum: He must have no other God. 2. He must honour him: therefore it is said, Thou shalt not take in vain, etc. 3. Libenter quiescat 〈…〉: He must rest and settle himself in God: therefore it is said, Remember thou keep holy, etc. Answ. 1. Thomas here omitteth one principal duty, which is the internal 〈◊〉 of God: for it is not enough to know who is to be worshipped, which is prescribed in the first precept, Thou shalt have no other Gods: but after what manner he will be worshipped, that is, by a spiritual and internal worship: as our blessed Saviour saith, joh. 4.21. God is a spirit, and they that worship him must worship him, in spirit and truth. This manner of God's worship is prescribed in the second Commandment, Thou shalt make to thyself no graven image, etc. 2. Wherefore thus rather may the 〈◊〉 toward God be distinguished; his worship is either internal, or external: the internal showeth who is to be worshipped, in the first precept, and how, that is, spiritually in the second precept. The external is either private in the confession of God's name, in the third precept; or public, in keeping of his Sabbaths, Vrsin. 2. Lyranus thus reasoneth: Those things which are so diverse, that one may be covered, and not the other, belong not to one precept: Aliquis habens pronitatem ad 〈◊〉 non habe●● ad alterum: One may have a proneness and aptness to one, and not to another: as he may covet his neighbour's wife, and not covet any of his beside: therefore these two kinds of covet belong not to one precept. Answ. 1. This reason may be retorted: for so one may be guilty of idolatry and false worship, who yet holdeth but one Cod: and therefore by this reason the two first precepts, which they confound and make but one, which divide the last, must be distinguished. 2. Though in particular he that coveteth a man's wife, doth not always covet his ox or ass, yet in general he coveteth that which is another man's: for his wife is properly his, as any thing that belongeth unto him: therefore the proposition will be denied, that the coveting of that, which is not joined with the coveting of another thing, belongeth not to the same precept: for one may covet a man's house, and ground, that coveteth not his ox or ass, as Ahab did, that desired Naboths' vineyard: and so by this rule, as many particular things there are which may be severally coveted, so many particular precepts there should be of coveting. 3. Tostatus thus argueth: Sicut se habet actus ad actum, etc. As one act is to another, the like respect hath one concupiscence to another: but the act of adultery and theft are diverse, and belong to two diverse precepts, therefore so should the diverse concupiscence, tending to those diverse acts, be divided into two precepts. Answ. The argument followeth not, because the acts of adultery and theft are forbidden in two diverse precepts, therefore the concupiscences tending thereunto should: for there is difference between the conception of sin, and the birth and perfection thereof: when sin is brought forth, and perfited, than it appeareth of what kind it is: but being yet in the body or in the seed, it cannot be so distinguished; as darnel and corn being but yet in the grass, cannot be so well discerned. Beside, another difference is, because the external acts of theft and adultery differ in the quality of the sin, and o●e is more heinous than another, and deserveth a greater punishment, and therefore the precepts are fitly distinguished: but the like difference of quality and punishment cannot be made in the original and first concupiscence, where the will hath not yet assented. 4. Pelargus addeth this reason: Duo sunt principia concupiscentiae, etc. There are two beginnings or occasions of concupiscence, one internal, the other external: the Apostle calleth them, the concupiscence of the flesh, and the concupiscence of the eye, 1. joh. 2.16. therefore they are distinctly to be prohibited. Lyranus also saith, that there is Aliaratio boni utilis, alia delectabilis: One reason of coveting a profitable good, another of a delectable good: the coveting of the wife belongeth to one, and the coveting of the substance to the other. Answ. 1. All this only proveth a difference and distinction in the several kinds of concupiscence, not a distinction of the several precepts. 2. And thus much may be inferred, that because they are distinct concupiscences, therefore they are distinctly to be expressed, and so they are: but it followeth not, that they are to be distinguished in two precepts. 3. And yet these concupiscences are not so distinguished, but that they may concur at one and the same time in the inward desire and motion: as one may have a carnal desire to his neighbour's wife, and have a covetous eye also unto her substance. Wherefore this last precept, which forbiddeth all manner of coveting, is not to be divided into two precepts: but is one whole and entire Commandment, consisting of diverse particulars. The reasons are these: Reason's showing the last precept of coveting to be one, and not two. 1. Origen thus reasoneth: Quod si ita putetur, non complebitur decem numerus praeceptorum, etc. If the two first precepts should be made all one, there would not be ten Commandments: ubi jam erit decalogi veritas? where then is the truth of the decalogue? Homil. 8. in Exod. The reason is this: that seeing there must be ten precepts, and there are four in the first table, there can be but six in the second: but if the last be divided into two, there will be more than six in the second, and so more than ten in all: but if we make but three in the first, there will be but nine in all: for Origen taketh this as granted, that it is all one precept that maketh mention of coveting. 2. Another reason is, because that which is here put in the first place, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, is put in the second place, Deut. 5.21. Thou shalt not covet thy neighbour's wife, neither shalt thou desire thy neighbour's house: which inversion of the order showeth, that they are all one precept: for otherwise Moses should have confounded the ninth and tenth precept together, Vrsin. So also Cajetan: Varia ●●●ctura uxoris & domus, ex industria facta à Mose, etc. This mixture of the wife and house, Moses maketh of purpose in these two places, because they belong to one precept. This reason also is urged by junius upon this place. 3. This precept, Moses periodis non distinxit, sed uno versiculo comprehendit, did not distinguish by periods, as the other precepts, but comprehendeth it in one verse, which showeth it to be one precept, not two, Vrsin. 4. Another argument is taken from the reason of this Commandment: which is added, Nor any thing which is his: we are forbidden therefore to covet the neighbour's wife, house, or ox, or ass, Quia alterius sunt, because they belong to another, Cajetan. Oleaster. There being then one common reason serving the whole, it showeth that it is one Commandment, not diverse. 5. Omnes hae species sub uno genere comprehenduntur: All these several kinds of coveting are comprehended under one general head, Thou shalt not covet, therefore they are under one precept, Galas. 6. Pari ratione in sex vel septem praecepta deduci posse videatur, etc. With as good reason may it be divided into six or seven precepts, as into two, because so many particular branches of coveting are rehearsed, Simler. 7. But one of the best reasons, that the precept of not coveting is one, and not two, is taken from that place of Saint Paul, Cum de concupiscentia tanquam de uno pracepto dicit, When he speaketh of concupiscence, as of one precept, Rom. 7.7. I had not known lust, except the Law had said, Thou shalt not lust, Vrsin. Basting. QUEST. II. What manner of concupiscence is here forbidden, and how this precept differeth from the former. COncerning the difference between this precept and the other, Thou shalt not commit adultery, thou shalt not steal: there are diverse opinions: 1. Augustine seemeth sometime to be of opinion, that in those Commandments, Ipsum opus notatum videtur, in extremo autem ipsa concupiscentia; The work only seemeth to be noted, but in the last the concupiscence only, quaest. 71. in Exod. But this is against our blessed Saviour's exposition, Matth. 5.28. that a man may commit adultery in his heart, if he hath but looked upon a woman to lust after her: therefore in the other Commandments, not the external act only is forbidden, but the inward purpose also and desire. 2. Thomas Aquin thus distinguisheth concupiscence, that it may be taken one way, as it is actus voluntaetis, an act of the will, another, ut est actus sensualitatis, a sensual or carnal act: but here it is only forbidden in the first sense, as it is Consensus voluntatis, in opus vel delectationem; As it is a consent of the will, either to the work itself, or in taking delight: But when the will hath once assented, sin is brought forth, and so it is a breach of the other Commandments: as our blessed Saviour showeth, that if a man have but lusted after a woman, with a will and desire unto her in his heart, he hath committed adultery. 3. Some of the Hebrews think, that no concupiscence resting inwardly, though it have the consent of the will, is here forbidden: but such as cometh into some external act, beside the perfect act of any sin: as when one soliciteth another man's wife by gifts, speeches, gesture, kissing and dallying, though adultery be not committed. But the very consent and purpose of the heart, though there follow no outward act, is sin, as shall afterward be more fully declared, as Levit. 19.17. the very hatred of the heart is prohibited, though no mischief outwardly be committed. 4. Some think that there is no more forbidden in this Commandment, than before: but that the Lord thought good to rehearse and declare in plain words his will, for restraining of the inward concupiscence, for he knew, Aerius stimulandoes & urgendos homines ne sub umbra obscurioris doctrina latebra● quaererent, Lest men should seek some evasion in the obscurity of doctrine, that they were specially to be pricked forward and urged, Calvin. But it is not like, that in so compendious an abridgement of the Law, that the same things should be twice repeated: and Calvin himself only propoundeth this reason, he doth not much insist upon it. 5. Therefore that we may apprehend the true difference between this precept and the other, we must distinguish between these three, Prava● cogitationes, assensum simplicem, & certam deliberationem: Evil thoughts, a simple assent, and a settled and certain deliberation. The first, evil thoughts, if as soon as they rise, a man reject them, he seemeth not to be guilty, though herein he must acknowledge his corrupt nature: but if he either give a simple assent, or be as it were tickled with a full desire▪ or do deliberately purpose of any evil thing, than he sinneth. So then all those sins, wherein there is either a full assent, or action, are forbidden in the former precepts: the very first desire and appetite is forbidden here. These three degrees then are to be made of sin, appetitus, assensio, actio, the appetite or first desire, the perfect assent, and the action: the first, the evil appetite is restrained here, Galas. Of the degrees to be considered in sin. Quamvis non plane acquiescamus desiderio, si tamen nos titillat, sufficit ad re●sper agendos; Although we do not yield unto the desire, if it do but tickle us with delight, it is sufficient to make us guilty, Calvin. Here then such concupiscence is forbidden, Difference between the full assent of the will, and an inclination only. as hath some inclination of the will, though no full consent: Concupiscenti● enim nunquam est sine affectu, licet non▪ plane succumbat voluntas: This concupiscence is not without some affection or desire, though the will do not plainly yield. So is Chrysostome to be understood: Aliud est concupiscere, aliud velle; concupiscere passionis est, velle arbitrii; frequenter enim conc●piscimu● quod nolumus: It is one thing to desire, another thing to will; to desire or covet is of passion, to will is of the disposition; for we often covet that which we would not, etc. In Matth. homil. 52. He speaketh of a full assent and purpose: for otherwise, with concupiscence here prohibited, there doth always concur some affection and desire. So than it is evident, that even those first motions of concupiscence, wherein any taketh delight, though there be no full purpose, are sin before God, and forbidden by this precept: for, even the Heathen did condemn impiam voluntatem, the wicked will and purpose of any, as to kill, commit adultery, and such like: but the Law of God is more perfect and spiritual, than any humane Law. Again, it is not like that S. Paul was so ignorant, as to think at any time, that it was no sin, velle occidere hominem. to have a purpose to kill a man, or to commit adultery: therefore by concupiscence, he understandeth some more inward and secret disease, which he took not to be sin, before it was revealed unto him by the Law, Calvin. QUEST. III. Whether involuntary concupiscence having no consent of the will, is here forbidden. BUt here it will further be enquired, whether even those first evil thoughts which arise in the mind, without any inclination of the will at all, are counted as sin before God, and so forbidden in this precept. Here first, we are to distinguish of concupiscence and desire, which is either a good concupiscence, or bad; the good is of two sorts, either perfectly good, such as was given unto man in his creation, when he should have coveted nothing, but that which was good; or imperfectly good, such as now is in men, mixed with many infirmities and inperfections, which is either natural in man, as the coveting of meat and drink, The diverse kinds of concupiscence. and other things necessary for the life of man, Basting. Or supernatural, wrought in man by grace, as is the love and desire of virtue: or it is mixed, partly natural, partly supernatural, as matrimonial concupiscence for procreation, which both hath a natural cause or beginning, and is likewise guided by grace unto the right end: none of these kinds of good and commendable concupiscence are forbidden by this precept. The evil concupiscence, as Bernard doth well distinguish it, is of three sorts: 1. Sunt cogitationes ●tiosa, & ad rem non pertinentes, etc. There are idle, roving and impertinent thoughts, which the mind may easily reject: 2. Sunt aliae cogitationes violentae magis, & fortius adharentes; There are other violent cogitations, which stick more nearly, as the immoderate cogitation of meat and drink, and such things as belong to the necessity of nature. 3. Sunt cogitationes f●●tidae & immundae, quae ad luxuriam, invidiam pertinent, etc. There are filthy and unclean cogitations, which concern lasciviousness, envy, vain glory, and such like: the first kind is lutum simplex, as simple or thin clay, that cleaveth not: the second is limum viscosum, as a tough clay, that sticketh fast: the third is tanquam immundissimum coenum, as most unclean, filthy, and stinking mire and mud, Bernard. serm. de tri. ge. cog. na. Seneca maketh this distinction of the motions of the mind, not much unlike to the former: 1. Primus motus non voluntarius, etc. The first motion is not voluntary, as a certain preparation of the affections: 2. Alter cum volunta●e non contumaci, another kind is with the will, but the same not obstinate: as when it cometh into one's mind to revenge himself, when he is hurt: 3. Tertius motus est impotens, etc. The third kind is so impotent, and outrageous, that it will not be ruled by reason, as when a man is carried to revenge himself out of measure: the first of these can be no more ruled by reason, than such things as happen to the body: as when one yawneth, when he seeth another yaw, or suddenly winketh, when one putteth the fingers toward the eyes. Thus Seneca lib. 2. de ira, cap. 4. Now the question is, whether these motions, which Bernard calleth idle and wand'ring, Seneca involuntary, are forbidden in this precept. Hereof there are three opinions. 1. Some think that even these first infused motions, Etiam citra rationem ullius objecti, even without respect had to any certain object, are forbidden here, jun. But it seemeth by the words of the Law, Thou shalt not covet thy neighbour's house, that the concupiscence here prohibited, aimeth at a certain object, and is not without some inclination of the affection. 2. Others are of the contrary opinion: that if a man do at the very first reject these evil cogitations, nullius culpa reus erit, he shall be guilty of no fault, Galas. But seeing that Infants which have no such evil thoughts, yet are not clean before God, being conceived and borne in sin; it cannot be, but that these evil wand'ring and idle thoughts should carry some guiltiness in them. 3. Therefore the best solution is, that these cogitations which do vanish, ●●tequam animos afficiant, before the mind be affected, be not comprehended in this precept, as actual sins: for until the will of man in some degree give assent, sin is in the conception only, not in the birth: as S. james saith, chap. 1. When lust hath conceived, it bringeth forth sin: but as the first fruits of original sin, together with that native corruption, they are contrary to this precept: wherein I find also some difference of opinion. junius seemeth to think, that not original sin itself is here understood by concupiscence, which is as the habit, but only those involuntary motions, which are the first act of this evil habit, jun. in Analys. But I rather subscribe to Vrsinus, that thinketh original sin to be a breach of this precept, as original justice is therein prescribed, and commanded: because the Moral law is grounded upon the Law of nature, which was perfect in man by creation before his fall, from which perfection original sin is a declining defect. This then is the conclusion, that these involuntary motions, though they do not venire in rationem coram Deo, come into reckoning before God, if they presently vanish, before the will and affection incline unto them; yet they do show the corruption of our nature, that although they break not out into a flame, yet they are sparkles that fly upward, job 5.7. our corrupt nature is as the coal, and those idle and wandering thoughts as the sparks that fly up: but if these sparks do not kindle into a flame, they shall never burn us, nor be laid unto our judgement: and so Chrysostom saith well Si concupiscentia non consentit voluntas, sola concupiscentia non damnat; If the will consent not to concupiscence, concupiscence alone shall not condemn us, Homil. 52. in Matth. which is through God's mercy, for otherwise even original corruption is sufficient to condemn us. QUEST. IU. Why there is no precept to direct tha inward passion of anger, as of coveting. NOw why there is not the like precept given, to direct the inward act of the ireful power of the mind▪ as to forbid the first motion of anger and rage, as there is virtutis concupiscibilis, of the coveting and desiring faculty, these reasons are alleged: 1. The like is to be understood in other Commandments, that the very internal act, and first inclination of the heart unto evil is forbidden, but expressly the concupiscence is named, because it is more hard to resist the concupiscence, whose object is some apparent good, either delectable, or profitable: whereas the inward passion of anger, movet ad aliquid triste, moveth always to some heavy thing, not delightsome, or profitable. So Tostatus. The same reason is yielded by Thomas Aquin, Homicidium secundùm se non est concupiscibile, sed magis horribile, etc. Murder is not of itself a thing to be desired, but to be abhorred: but adultery, Habet rationem alicujus boni, scilicet delectabilis, furtum, boni scilicet utilis, Hath respect unto some thing that seemeth good, namely, delectable good, and theft to profitable good: therefore the concupiscence of these required a special precept rather than the other, etc. But this is no sufficient reason, for both it is as hard to resist anger, as any other passion, because of all other it is most violent and sudden: and beside, the angry man in purposing to do mischief, taketh delight therein, and thinketh it good for him so to do: so that this passion also, hath an object of some thing seeming good, for otherwise the will of man naturally is not carried unto that which is taken to be evil. 2. In this precept even that concupiscence is forbidden, which is involuntary, and hath not the assent of the will: for as Chrysostom saith, Concupiscimus frequenter etiam quod nolumus: We covet often that which we will not. All other voluntary inclinations of the mind, to adultery, or theft, are prohibited in those other precepts: but there is no anger, without a purpose of revenge, and so hath a consent of the will, and so there need no special precept for that, it properly belonging to that precept, Thou shalt not kill: as our blessed Saviour showeth, Matth. 5.22. To this purpose Tostatus saith well: Ira audit rationem syllogizantem, etc. Anger heareth reason disputing, whether it be meet to take revenge; and before reason hath thus concluded, anger riseth not: but anger hearing this first conclusion, that it is fit to take revenge, stayeth not to hear the second, whom, and how we are to revenge: but as a quick messenger, that goeth away before he hath half his errand, and as angry dogs, that when they see one, do straightways imagine, that it is their part to bark, not considering who it is that they bark at, whether their master or no: so anger being an hot and hasty passion, resolving by reason of the thing, yet weigheth not every circumstance. Now concupiscence, when any object is offered, heareth no reason at all, but presently falleth to coveting of it. Ex Tostat. qu. 27. QUEST. V. Whether sin properly consist in the internal or external act. IT is here the opinion of the Hebrews, that if a man only desire another man's wife in his heart and go no further, he sinneth not: and josephus lib. 12. Antiquit. reproveth Polybius the Historiographer, for saying that Antiochus died miserably, because he would have spoilt the Temple: adding further, Si solùm cogitavit, non egit peccatum: That if he only thought to do so, he sinned not: therefore he was not punished for that, but for other evils which he had done in Jerusalem. Ex Lyran. Contra. But it may be made manifest by diverse reasons, that sin consisteth rather in actu interiori, quam exteriori; In the internal rather than external act. 1. That maketh a good or evil act, which is in a man's power, but the external act is not often in man's power, but the internal is, as the act of the understanding and will: as the Apostle saith, Rom. 7.18. To will is present with me, but I find no means to perform that which is good, etc. 2. Only it is proper unto man, beyond beasts, to do a good or evil act: but the external act bruit beasts can do as well as man: therefore it is the internal faculty, of the understanding and will, that maketh the act good or bad. 3. If in the external act good and evil only were found, than Angels should do neither good nor bad, which have no external act, because they have no external faculties, powers, or instruments: the will therefore and understanding, which only are in Spirits, are the causes of good and bad actions. 4. The same external acts may be done as well by those that sleep, by fools and mad men, as by the waking, by wise and sober men: but the external act in those is not sin, because it proceedeth not from the will and understanding. 5. Both divine and humane laws make a difference between voluntary and involuntary acts: as in wilful and casual murder; but the external act in both is all one. 6. Therefore, Actus exterior secundùm se nec bonus nec malus est: The external act of itself is neither good nor evil: but yet in men because of the connexion which the external act hath with the internal, there is some goodness or evilness found, though not so properly as in the internal: for there are two acts of the will and understanding: the immediate act, as to understand, to will, which is called act●● elicitus, the act which issueth out: and there is a mediate act, as to kill, to commit adultery, which is act●● imperatus, the act commanded: therefore the external work being by this coherence and connexion, an act of the internal powers, hath some good or evil in it, though not so properly as the internal, Sic fere Tostat. quast. 29. QUEST. VI The law of Moses did not only restrain the hand, but the mind. BEside this opinion of the Hebrews, some other do hold that the law of Moses did only restrain the hand, and not the mind: and to this purpose they urge that place, Matth. 5.27. where our Saviour saith; It was said unto you of old, Thou shalt not commit adultery, etc. But I say, etc. So that of old it seemeth the law only restrained the outward act: but Christ doth forbid more, even the inward desire, etc. Contra. 1. Our blessed Saviour, secundùm corum opinionem loquebatur, speaketh according to their opinion, because they thought they were only obliged and tied to the outward act, and therefore he doth deliver the law from their corrupt interpretations: he giveth not a new exposition: and this appear vers. 43. Ye have heard, that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but in all the old Testament there is no such precept given by God, or liberty for any to hate their enemy: our Saviour then meaneth not such sayings as were found in the law, but such expositions as they made among themselves. Now that even the law of Moses did bind not only the hand and external act, but the inward will and desire, it thus is proved: 1. None are said to repent but of that which is evil: but they under the law were to repent and to show themselves contrite, even for the internal acts of their mind: as Psal. 4.4. Tremble and sin not, examine your heart upon your bed, etc. Ergo, etc. 2. It is directly forbidden, Levit. 19.17. Thou shalt not hate thy brother in thy heart: which was an internal act: and many other such like sins of the heart are reproved by the Prophets. 3. The law doth not justify that which is naturally unjust, but forbiddeth it: now to covet another man's wife is naturally unjust. Ergo. For the proposition, or first part of the argument, if the theft of the Israelites, the kill of Isaac intended by Abraham, the fornication of Ose, chap. 1. be objected: these were singulares casus, which the the lawgiver commanding, thereby declared, quod non includerentur sub lege communi, that they were not included under the general law: but if this whole law, Thou shalt not covet, had given a general liberty for the Jews to covet another's wife, Non jam declaretur lex, sed destrucretur: The law should not by this means be declared, but destroyed. For the assumption, that it is against the law of nature to covet another man's wife, it is evident: 1. Because he faileth in the end, coveting her only of lust, not for procreation. 2. Matrimony est de jure naturali, is grounded even upon the law of nature: if then to break and violate matrimony be against the law of nature; then to will, and purpose so to do, is against nature also: yea the will and purpose is rather sin than the act itself: for it may fall out that the external act is sometime without sin, as when a man ignorantly lieth with another woman, taking her to be his wife, as jakob took Leah for Rachel: but the will and desire is never without sin, Tostat. Burgens. addit. 7. in cap. 20. would thus excuse this assertion, that Moses law, prohibebat manum, 〈◊〉 an●●●um, did inhibit the hand, not the mind: not that their meaning is, that in no part of Moses law, there is any prohibition to be found of the mind: for hatred is directly forbidden, Levit. 19.17. but that when any external act is forbidden, Non intelligitur ex vi illius praecepti prohiberi actus interior: The internal act is not understood to be forbidden by virtue of that precept: as in this precept, Thou shalt not kill, he is not judged to be guilty, which purposeth to kill, and yet killeth not. Contra. 1. But our Saviour saith, that even this precept is transgressed by the anger and hatred of the heart, Matth. 5.22. therefore the law intendeth even by the external act to forbid the internal also. QUEST. VII. Whether any moral and natural duties were to be restrained by positive law. BUt it will further be objected, that the old law was not to give precepts of moral duties: 1. The moral precepts are grounded upon the law of nature, and such precepts are known unto all: but the divine law prescribeth such things, as otherwise are not, neither can be known. 2. The keeping of the moral law giveth life, Galath. 3.12. but the old law was the ministration of death, 2 Cor. 3.7. therefore the old law was not to contain moral precepts. Contra. 1. The law of God was not only to give rules of such things as men know by the law of nature, but to keep and preserve them also from error, in those things which they know. And therefore because men do err and swarve in such things as they know, their will and affection not giving way to reason, it was fit that a law should be given as well to rectify their affection, as to direct their understanding. 2. Beside, although these moral duties are grounded upon the law of nature, yet seeing the natural instinct is obscured by man's corruption, that dim light of nature had need of a clearer light by the law to help it. If man had continued in the perfection of his creation, he should not have needed any other law: but seeing man's natural knowledge is much decayed, it was to be revived, and renewed by the divine law. 3. The rules of direction of men's actions, are of four sorts: 1. Some are so well known by nature, as none can doubt thereof: as these, (that evil is to be shunned, and good to be desired, that no unjust thing is to be done) of such known principles it is not necessary that any law should be given. 2. Some things may so be searched out by the law of nature, as yet that many may err therein: such 〈◊〉 the particular precepts, of not committing fornication, not coveting another wife▪ therefore because many may err in these duties, it was requisite they should be determined by the law of God. 3. Some things are so derived from the law of nature, as yet they are only searched out by those which are wise: such are the positive and judicial laws of men, that wisely can apply the principles of the law of nature to particular circumstances: of this kind are Moses Judicials. 4. Some things cannot at all be concluded by natural reason, but altogether depend upon the will of the institutor and lawmaker: of this kind were Moses Ceremonials. So then for a full answer to the first objection, we say, that if moral duties were so generally and perfectly known, as that none could doubt of them, as are the first rules of direction, there needed not be any law given of them: but they are of the second sort, so known by the law of nature, as that many do doubt of them, and do err about them. 2 The old law was the ministration of death, not of itself, but occasionalite●, by occasion: because it commanded such things as were not in man's power to keep: and so the moral precepts also did mortify and kill: Quia importabant difficultatem ad conservandum ea: Because they did bring in a difficulty, or rather impossibility to keep them: therefore in this respect there was no difference between the old law and the Moral law, Tostat. quast. 32. QUEST. VIII. Of the perfection and sufficiency of the moral law. BEside, it will be thus objected against the sufficiency of the moral law. 1. Because the law prescribeth only duties concerning God, and our neighbour, it speaketh nothing of the sins of man toward himself. 2. It forbiddeth perjury, whereas blasphemy and heresy were as needful to be forbidden. 3. The precept of the Sabbath is expressed, whereas there were many other festivities, as of the Passeover, Pentecost and others, which the Israelites were bound to keep. 4. The duty toward parents is commanded, but not the love of parents again to their children. 5. The inward act of murder is not forbidden, as the inward act of adultery, namely concupiscence: therefore there is not a sufficient enumeration in the moral law, of all moral duties. Contra. 1. That the Moral law is perfect and every way sufficient, it appeareth first by the general contents thereof, in prescribing all kind of duties both toward God and man. For first, as three things are to be performed to terrene governor's, namely fidelity, reverence, and obedience; so likewise the like duties, but in an higher nature and degree, are required toward God: 1. Fidelity, in acknowledging him our only God, which is commanded in the first and second precept. 2. Reverence in the third, not to profane his glorious name. 3. Obedience and service, which is performed in consecrating the seventh day wholly unto God's worship. Toward our neighbour our duties are either special toward those to whom we are bound by any special kind of benefit, as we are to our parents, and superiors, which is required in the fifth precept: or generally toward all, in forbearing to do them any hurt: first, either in deed, as in their single person concerning their life, or their coupled person, touching their wife, or in their goods, we must not steal: either in word, where false witness bearing is forbidden: either in heart, as in the tenth Commandment. There can be no duty rehearsed appertaining to God or man, which is not comprehended under some of these: therefore the Decalogue containeth a perfect law. 2. Now for answer to the objections in particular: 1. It was not necessary that any particular precept should be given as touching the duties of man toward himself: both because nature is not so corrupted in such duties (but that a man still retaineth love to himself) as it is in our love toward God and our neighbour: 〈◊〉 also for that the rule of our love toward another, is taken from a man's love toward himself: he shall love his neighbour as himself: therefore this is presupposed as granted of all, and as a ground of the rest, that a man loveth himself. 2. The law giveth instance of the more general and notorious transgressions, such as at the first would be acknowledged of all: and therefore because perjury is more general, and more easily discerned, than blasphemy or heresy, under that the rest are understood. 3. The other festivals were memorials of particular benefits which concerned the Israelites only, as the passover and feast of Tabernacles, of their deliverance out of Egypt: but the Sabbath is a memorial of the general benefit of the creation, which concerneth all nations: therefore this precept concerning the Sabbath only, of all other festivals was only to be inserted in the moral law. 4. The love of parents toward their children, though it be natural, yet the duty of children toward their parents is more agreeable to the law of nature, and the contrary, namely, their disobedience more unnatural, and therefore instance was to be given in this rather than in the other: and beside, the names of father and son being Relatives, the duties of each toward other are reciprocal; and one may be inferred upon the other. 5. The concupiscence is expressly forbidden, rather than the first motion of anger and revenge: 1. Because it is harder to resist the motion of concupiscence than of rage and revenge, and we are more apt to sin by that than this. 2. Because the inward wrath and purpose of revenge, N●scitur ex concupiscibili, beginneth with a desire, for there are two things in revenge, ipsa persequnti●. id quod persequimur, that which we pursue, and pursuit itself: that which we pursue, we judge to be evil, and so hate it; but the action of pursuit, we think to be good, namely, to seek revenge, and so we think it good, and desire it. Seeing then all kind of coveting and desire is forbidden, even that also is included, from the which rage and revenge taketh beginning: but in the other kind of coveting, when we propound unto ourselves an object of some delectable or profitable good; both the thing which is pursued with desire, is judged good, and the action itself of pursuing it with desire. Sic fere Tostat. quast. 24. But the better answer is, why the first motion of anger is not expressly forbidden, as of concupiscence, because anger never riseth, but with the consent of the will, and therefore being a voluntary motion, it belongeth to the other precept, Thou shalt not kill; but concupiscence, which is involuntary, and hath not the full consent of the will, is forbidden in the tenth precept. See more of this difference before qu●st. 1. QUEST. IX. Of the abrogation of the law. NExt unto this question of the perfection of the law, it followeth to consider of the perpetuity and continuance of it: for in some places the Scripture testifieth, that Christ came to fulfil the law, not to destroy it, Matth. 1.17. and some where again it so speaketh, as though the law were abrogated, a● Rom. 6.14. Ye are not under the law, but under grace: Heb. 7.12. If the priesthood be changed, there must of necessity be a change of the law. For the solution hereof, thus much is to be added here, though this question partly be touched before. Of the ceremonial law. 1. First then, concerning the ceremonial law, which was prescribed unto the Jews, to be observed in the worship of God, it is wholly abrogated: 1. Because the body being come, the shadow must give place: but all those ceremonies, in their sacrifices, purifications, festivals, and the rest were shadows, the body is Christ, Coloss. 2.17. Ergo. 2. Those ceremonial observations were tied unto a certain place; first, to the Tabernacle, then to the Temple of Solomon; but now the worship of God is not tied to any certain place, as at Jerusalem, where the Temple was, joh. 4.21. 3. Other Sacraments are instituted in place of the old, as Baptism and the Eucharist; therefore the old are abrogated. 4. The ceremonies did bind the observers to the keeping of the whole law, and the rites thereof: he which was circumcised was bound to keep the whole law, Galath. 5.3. but we are not bound now to the whole law, from which bondage Christ hath freed us. Ergo. 5. The ceremonies were a wall of partition and distinction between the Jews and Gentiles; but now that distinction is taken away, all being one in Christ: therefore that wall whereby they were parted and distinguished, is removed also, Simler. Of the judicial law. 2. As touching the politic and judicial laws of Moses, neither do they absolutely ●ind now: 1. Many of these laws were peculiar to the policy of that Commonwealth, as the laws concerning their inheritances and possessions, which were not to pass from tribe to tribe: and they showed the fashions and manners of that country, as in building their houses with flat roofs, as Deut. 22.8. Of these positive constitutions, there is now no use among other nations. 2. The condition of all people is not alike: some are more stubborn and obstinate, some more civil and tractable, and therefore some have need of more strict and severe laws than others: one kind of politic law than cannot serve for all nations. 3. The Gospel which is perpetual, prescribeth not a certain form of government to all nations, neither overthroweth their several policies; but in general commandeth obedience to all higher powers, Rom. 13.1. Ergo, much less the law, which was to be changed, Simler. But the judicial law is not abrogated, Quoad substantiam. finem, & universalem ●quitatem, In respect of the substance, end, and universal equity, which is in punishing of vice, and maintaining of peace, Bucanus. See more hereof, quest. 4. general. cap. 1. How the Moral law bindeth. 3. The Moral law is not now in force, quoad justificationem, in respect of justification, Rom. 3.28. A man is justified by faith, without the works of the law; but it bindeth quoad obedientiam, In respect of obedience; we are bound to keep all the precepts of the law: but yet quoad terrorem & modum obedientiae, in respect of the terror of the law, and manner of obedience, which was to be obedient and subject unto it, for fear of punishment, we are freed now from it: and therefore the Apostle saith, The law is not given to a righteous man, 1 Tim. 1.9. because they of love rather than fear, do yield their obedience, and so are a law unto themselves, Simler. But this is a privilege only of the regenerate: As for carnal and unregenerate men, they are still under the curse and terror of the law, according to that saying, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, Bu●●●. 2. Places of Doctrine. 1. Doct. Of the particular contents of this precept. THou shalt not covet. First, the things commanded here are these: 1. Original justice, which is an inclination and desire of the mind, to perform all duties unto our neighbour, Vrsin. 2. Diligent care and circumspection, even to take heed of the smallest sins, and to watch over the very thoughts: Prov. 3.23. Keep thy heart with all diligence, for thereout cometh life, Basting. Secondly, contrary unto this precept: 1. Is original corruption, which is the general corruption and depravation of our nature, and that evil habit wherein we are conceived and borne, as David saith, Behold I was borne in iniquity, and in sin hath my mother conceived me, Psal. 51.5. 2. All evil inclinations of the heart, whereby it is solicited to do any thing against the law of God: this evil concupiscent is of two sorts: it either hath principium internum, the beginning within, as is fleshly and carnal desire, or externum, without, by some external object, which are the concupiscence of the eye, and pride of life, as the Apostle calleth them, 1 joh. 16. 3. And not only these kinds of concupiscence, but all other fantasies, and cogitations of the mind, which are contrary to the law of God, are here restrained, Basting. 2. Doct. Of the several properties of possessions and goods, and the distinction of callings. FUrther, in that the Lord forbiddeth to covet our neighbour's house, servant, etc. we see the Lord establisheth and confirmeth hereby, both the several rights in possessions, lands, and other substance: which right and property the Lord will not have violated, so much as in the concupiscence and inward desire: As also here it is evident, that the difference of callings, and distinction of degrees, as between master and servant, standeth with the will of God, as our blessed Saviour and his Apostles also every where teach, Simler. 3. Doct. The difference between divine and humane laws. HErein also is set forth an apparent difference between the law of God and the laws of men: Lex humana judicat facta & dicta, divina judicat etiam cogitata; Man's law only judgeth doings and sayings, but God's law judgeth the very thoughts: and the reason hereof is, because man judgeth only according to the outward appearance and evidence, but the Lord seeth the heart, Thomas. And the perfection of Divinity is hereby declared beyond Philosophy, which condemneth not the inward lusts and desires of the mind, neither holdeth a man for the same, whether they be good or evil, to be worthy praise or dispraise: But the law of God striketh at the very root of evil actions, which is the inward concupiscence and corruption of the heart. 4. Doct. Of the concupiscence of the soul, and of the flesh. IT shall not be amiss, here to insert Chrysostom's distinction of concupiscence. As we have two natures, one of the soul, the other of the flesh: so we have two wills, one of the soul, the other of the flesh: habemus duas itas, & duas concupiscentias, etc. we have also two kinds of anger, and two kinds of concupiscence, one of the soul, the other of the flesh; the nature of the flesh cannot be separated from all these: Necesse habet irasci, concupiscere, etc. It cannot choose, but to be angry, to covet, because it is sold under sin: but the soul being created according to the justice of God, potest non irasci, &c. cannot be angry, nor covet; therefore when we are angry and covet, if we displease ourselves, and repress these passions, it is manifest, that our flesh only is angry, and coveteth, and not the soul. Such kind of passions then here are forbidden, wherein the soul consenteth with the flesh. To this purpose Chrysost. hom. 12. in Matth. 3. Places of controversy. 1. Conf. Against the Pelagians that deny concupiscence to be sin. FIrst we are here to deal against the Pelagians, who did hold concupiscentiam non esse peccatum▪ that concupiscence is not sin: whose objections were these: 1. Object. Such things as are natural, are not evil: but concupiscence is natural, therefore it is not evil, nor consequently sin. Answ. This argument must be answered by a distinction: for by natural here may be understood that which was made natural in man by creation before his fall: and so the proposition is true, but the assumption is false; for inordinate concupiscence and appetite was not in man before his fall: or it is taken for that which is now incident to man's corrupt nature since his fall, and so the assumption is true, but the proposition false. 2. Object. Even in our nature, as it now standeth corrupt, the appetite or desire to such things as tend to the conservation of nature, and to decline and shun the contrary, are not evil: but such is the concupiscence to meat and drink, and such like, Ergo. Answ. 1. Such motions and appetites of themselves are not evil, as they are natural motions: but if they be inordinate motions, and exceed a just measure, they are evil: as to have an immoderate desire to meat or drink. For as it was natural in Eve to desire to eat of the fruit of the tree, yet to desire it against the Commandment of God, was evil: so is it with these natural motions, if they be immoderate and inordinate, they are evil. 2. There are other concupiscences beside these; which are neither natural, nor tending to the conservation of nature: as coveting another man's house, or wife, etc. which can have no such excuse or preten●●. 3. Object. That which is not in man's power to avoid, is no sin: but not to covet is not in man's power: Ergo, it is no sin. Answ. 1. The proposition is false: for sin is not measured by the necessity or liberty of nature, but by the disagreement which it hath with the will of God. 2. When God first printed the law in man's nature before his fall, than were the precepts of God given unto man, in his power to keep: though man by his voluntary corruption hath lost his power and liberty, yet God foregoeth not his power and right of commanding. 4. But that concupiscence is sin, it is both evident by this law, that would not forbid it unless it were sin: and by the Apostle, who useth the same argument: I had not known sin but by the law: for I had not known lust, except the law had said, Thou shalt not lust, Rom. 7.7. Vrsin. 2. Confut. Against the Papists, that deny concupiscence to be sin in the regenerate. SEcondly, the Papists are herein Semipelagians; who generally affirm and hold, that concupiscence remaining after baptism, is not properly sin, nor forbidden by commandment: Rhemist. 〈◊〉. Rom. 6. sect. 6. So was it decreed in the Tridentine Synod, that concupiscence, non est vere & proprie peccatum in renatis, is not verily and properly a sin in the regenerate, but that it is so called, quia ex peccato est, & in peccatum inclinat, because it cometh of sin, and inclineth to sin: Session. 1. cap. 1. They object thus. 1. Object. Sin maketh men guilty before God of eternal death: but the regenerate are not guilty of eternal death, therefore concupiscence in them is no sin. Answ. 1. By this reason there shall be no sin at all in the regenerate: for there is no condemnation at all to them that are in Christ Jesus. 2. Neither concupiscence, nor any sin else shall condemn the regenerate: but that is not because concupiscence is no sin, but that both it and all other sins are pardoned in Christ, and so not imputed. 2. Object. Original sin is taken away in Baptism: therefore concupiscence in the regenerate is no sin. Answ. Original sin is not simply taken away in Baptism, but only quoad reatum, in respect of the guilt: and as the Schoolmen say, it is taken away formally in Baptism, but not materially. There are two things to be considered in original sin: the disagreement or repugnancy which it hath with the law of God, and the guilt of the punishment. This latter way original sin is remitted and released in Baptism, it shall never be laid unto the charge of the faithful: as S. Paul saith, Who shall lay any thing to the charge of Gods chosen, Rom. 8.33. But the other remaineth still in God's children: as S. Paul confesseth of himself, Rom. 7.23. I see another law in my members rebelling against the law of my mind; but yet, though it remain and have a being in the faithful, it doth not reign in them: as the same Apostle exhorteth, Rom. 6.12. Let not sin reign in your mortal body. 3. But that concupiscence is sin in the very regenerate, it is evident by this precept, Thou shalt not covet: which commandment is given generally to all both the regenerate and unregenerate. S. Paul also calleth the rebellion of his flesh, which he felt in himself being now regenerate, the law of sin, Rom. 7.23.25. And the Apostle speaketh to men regenerate, when he saith, Be renewed in the spirit of your minds, Ephes. 4.23. which renovation needed not, if concupiscence in them were no sin. 4. But that place of Augustine will be objected: Quamvis insint, dum sumus in corpore mortis hujus, peccati desideria, etc. Although while we are in the body of this death, there be in us the desire of sin: yet if we should give assent to none of them, non esset unde diceremus, etc. dimitte debita nostra, we should have no cause to say to our heavenly Father, Forgive us our debts, etc. August. epist. 200. Answ. 1. Augustine must be understood to speak of actual sins: that if so men had grace never to consent to their concupiscence, they should not need to pray for remission of such sins. 2. And who is there that liveth, who sometime is not carried away with concupiscence, to give assent unto it? So that, if Augustine should speak generally of all sin, yet his speech being conditional, if we should give ass●● to none of them, and that condition being kept of none, this proveth not concupiscence not to be sin. See more of this controversy, Synops. Centur. 4. err. 16. 3. Confut. That no concupiscence is a venial sin in itself. THirdly, Thomas Aquin his assertion cometh here to be examined: Not a quòd cupiditas tun● est peccatum mortale, quando sine ratione, etc. Note that concupiscence is then mortal sin, when as the things of our neighbours are coveted without reason: but when they are reasonably desired, it is venial, Thomas in opuscul. Contra. 1. This distinction of mortal and venial sins, being understood in their sense, that some sins in the condition and quality thereof are mortal, some venial, is contrary to the Scripture, which maketh death the wages of sin, Rom. 6.23. that is, of all: but to the faithful, through God's grace, all sins are venial, and shall never be laid unto their charge: and so no concupiscence is mortal. 2. There can be no reasonable coveting of another man's things: for reason is grounded upon the law of nature: against the which such concupiscence is: therefore the coveting of our neighbour's goods, being a transgression of this moral precept, is in it own nature mortal: but through God's mercy in Christ, both it and all other sins to the faithful are venial and pardonable, and not otherwise. 4. Confut. That Marie was not void of original sin and concupiscence. FUrther, Thomas Aquin hath another position: Post peccatum propter corruptionem nullus evadit concupiscentiam praeter Christus & virgo gloriosa, etc. After sin entered, because of corruption none can escape concupiscence, beside Christ and the glorious Virgin: Thom. in opuscul. So the Rhemists All men are borne in sin, Christ only excepted, and his mother for his honour, Annotat. Rom. 5. sect. 9 Contra. 1. The Apostle saith, Rom. 3.19. Whatsoever the law saith, it saith to them which are under the law, that every mouth may be stopped, and all the world be culpable before God. But Mary was under the law, and culpable before God as others were: Ergo, the law also saith to her, Thou shalt not covet. 2. Again, the same Apostle saith: The law was our schoolmaster to bring us to Christ, that we might be made righteous by faith, Galath. 3.24▪ But Mary was made righteous by faith, for she calleth Christ her Saviour in her song, Luk. 1.47. Therefore the law also was a schoolmaster to her to bring her to Christ. 3. S. Paul further saith, Ephes. 2.3. We were by nature the children of wrath as well as others: He speaketh generally of all the faithful: therefore even Mary was by nature the child of wrath; and consequently borne in original sin. 4. Divers infirmities are discovered in Scripture in the Virgin Mary; as Luk. 2.48. her finding fault with Christ: Matth. 12.46. her interrupting of Christ in his sermon: joh. 2.2. her prescribing of the time to Christ to show a miracle in turning the water into wine: when Christ rebuked her, saying: Woman, what have I to do with thee? All these infirmities do show that Mary was not void of original sin. And therefore upon these reasons and testimonies of Scripture we infer, that Mary was conceived and borne in sin as others are, and Christ only is excepted: of whom only the Apostle saith, He was in all things tempted in like sort, yet without sin, Heb. 4.15. As Origen also well saith, Solus Christus sine macula: Only Christ was without spot: Homil. 1. in Levit. See more also of this question, Synops. Centur. 2. err. 79. 5. Confut. Against the Romanists, that it is impossible in this life to keep the law of God. NOw whereas the law restraineth the very inward concupiscence and corrupt desire: herein appeareth the perfection of the law, and how impossible it is for any in this life to keep the law of God perfectly: as the Apostle saith, Rom. 7.14. We know that the law is spiritual, but I am carnal sold under sin. There are two reasons, why it is not possible to keep the law: both because it is spiritual, not restraining only the external act, but the internal spiritual motions, and so is a most perfect rule of righteousness; and for that we are on the other side imperfect, full of weakness and corruption, and carnal. Here then is discovered another error of the Romanists, That the precepts and commandments of God unto a man justified, and in the state of grace, are not impossible to be kept: Concil. Trident. sess. 6. can. 18. First then the truth concerning this point, shall briefly be opened: and then their objections answered. First, here we are to consider a fourfold state and condition of man: 1. As he was created in a perfect state before his fall, when it was possible for man to have kept the law, and to have conformed himself in perfect obedience to the will of his Creator. 2. But man considered in his corrupt nature, before he be regenerate and restored, can by no means keep the law: as the Prophet saith, Can the black moor change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil; jere. 13.23. So the Apostle, Whatsoever is not of faith, is sin, Rom. 14.23. And, We are not able of ourselves to think any thing, 2 Cor. 3.5. 3. In the restored estate of man by regeneration and new birth, the law is partly possible to be kept, How the law is possible to be kept in the regenerate. partly impossible. It is possible two ways: first by the imputation of the righteousness of Christ, who hath fulfilled the law for us: for he needed not fulfil it for himself, as he suffered not for himself: for he was perfectly holy and just, even from his conception, communicatione justitiae divinae, by the communication of the divine justice: Marbach. So the Apostle saith, Rom. 10.4. Christ is the end of the law (that is, the fulfilling of the law) for righteousness to every one that believeth. Secondly, the law is possible to be kept of the regenerate, Quo ad inchoationem obedientia internae & externa, in respect of the inchoation or beginning of obedience internal and external: as the Apostle saith, This is the love of God, that we keep his commandments, 1 joh. 5.3. For he which without this beginning of righteousness, that is, without regeneration, saith he knoweth and serveth God, is a liar, Vrsin. This regeneration and inchoate obedience, being wrought in the faithful by the Spirit of God, though it do not wolly extirpate and root out sin, yet it keepeth it so under, that it reign not in them: and it so reneweth them, that they labour to resist sin, and to live according to the law of God: which obedience though it be in itself imperfect, yet is it accepted of God by faith in Christ, in whose perfect righteousness, whatsoever is imperfect in our obedience, is perfected, and our imperfections pardoned, Marbach. Yet even in the regenerate the law is impossible to be kept, in respect of that perfection which God requireth: How it is impossible to be kept in the regenerate. and therefore the Prophet David saith, Psal. 143.3. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. 1. The faithful do both imperfectly keep the law, committing many things against it: 2. Even in those things wherein they keep the law, they have some imperfections, as the Prophet Isay saith, 64.6. All our righteousness is as a stained clout, Vrsin. But there is great difference between the regenerate and unregenerate, even when they sin. Difference between the sins of the regenerate and unregenerate. 1. God's purpose standeth to save the Elect, though they sometime slip; so is it not with the other. 2. Their repentance in the end is certain; so is it not in the unregenerate. 3. Even in the sins of the regenerate there remaineth yet some seed of faith, which is not utterly extinguished, nor they wholly given over: but the wicked and unregenerate are wholly sold over unto sin, and their very conscience is polluted, Vrsin. 4. In the glorious state of the Saints in the next life, the obedience of the Saints shall be perfect, and they shall wholly be conformable to the will of God: and then we shall be just, not only by the imputative justice of Christ, sed propria essentiali justitia, but by a proper essential justice, and then we shall fully be made like to the image of Christ, as the Apostle saith, Rom. 8.29. Those which he knew before, he also predestinate, to be made like the image of his Son, Marbach. Now the contrary objections are these: 1. Object. The works of the Spirit are perfect: but good works in the regenerate are the works of the Spirit: therefore they are perfect. Answ. This argument proceedeth from that which is simpliciter, simply and absolutely said to be of the Spirit, to that, which secundum quid, after a sort is of the Spirit: the works of the faithful are not absolutely the works of the Spirit: but they are so the works of the Spirit, as they be also our works: so they are pure, as they proceed of the Spirit, but impure and imperfect, as they are wrought by man. 2. Object. They which are conformable to the image of Christ, have perfect works; The faithful are conformable in this life to the image of Christ: Ergo. Answ. The proposition is true only of those which are perfectly conformable: but so are not the faithful in this life, but only in part, as the Apostle saith, 1 Cor. 13.12. Now I know in part: and as our knowledge is, so is our obedience, both imperfect. 3. Object. There is no condemnation to the faithful, Rom. 8.1. therefore their works are perfect. Answ. The argument followeth not, for the privilege of the faithful, and their exemption from condemnation, dependeth not upon the perfection of their works, but upon the perfection of Christ's righteousness imputed to them by faith. 4. Object. Christ at his coming shall render unto every one according to his works: but it standeth not with God's justice, to give a perfect reward unto imperfect works, therefore the works of the regenerate, because they shall be perfectly rewarded, are perfect. Answ. 1. The obedience of the faithful shall be perfectly rewarded, not according to the law of works, but according to the law of faith, whereby the righteousness of Christ is imputed, and is rewarded in them, being theirs by faith, as fully as if it were their own. 2. Yet Christ shall judge also according to their works, not as causes of the reward, but as testimonies, and lively arguments of their faith, Vrsin. 5. Object. The Scripture ascribeth perfection to the works of the Saints, as it is said of Noah, Gen. 6.9. that he was a just and perfect man in his time: so Hezekiah saith, 2 King. 20.3. I have walked before thee with a perfect heart. Answ. 1. These and the like sayings must be understood, the perfectione partium, non graduum, of the perfection of the parts of obedience, not of the degree of perfection: that is, the faithful do exercise their obedience in every part of the law, but not in a perfect degree or measure. 2. They are said to be perfect, in comparison only of such as were weak and imperfect. 3. And further, their sincerity and perfection is understood, as being opposite unto dissimulation and hypocrisy, that their heart was perfect toward the Lord, that is, unfeigned, without any dissimulation: in which sense the Prophet David saith, judge me according to mine innocence, Psal. 7.8. 6. Object. The Apostle saith, Whosoever is borne of God sinneth not, 1 john 3.9. the faithful then, being borne of God, sin not. Answ. The Apostle understandeth here, not the dwelling of sin, but the reigning of sin, for otherwise he should be contrary to himself, who had said before, chap. 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us: They which are borne of God sin not, that is, sin, though it remain in them, it reigneth not in them, as S. Paul saith, Though we walk in the flesh, we do not war after the flesh, Vrsin. Of the true end and use of the law. 7. It is evident then, that the law was not given to justify men thereby, as the Apostle saith, Rom. 3.20. Therefore by the works of the law shall no flesh be justified in his sight, for by the law cometh the knowledge of sin. This then is the end and use of the law: 1. It showeth what God is, one that loveth justice, and hateth iniquity: 2. It is as a glass, wherein we may see that image, after the which man was at the first created, which now is defaced in him by sin: 3. It is a rule and line, after the which we should square out our life and actions: 4. It showeth the corruption of our nature, and so is as a schoolmaster to bring us to Christ, Marbach. So Augustine saith, Hac est utilitas legis, ut hominem de sua infirmitate convincat, & gratiae medicinam, quae in Christo est, implorare compellat. This is the profit of the law, to convince man of his infirmity, and to drive him to seek the medicine of grace in Christ, Epist. 200. 6. Confut. That the Moral law nor any precept thereof may be by humane authority dispensed with. THere remaineth yet one point to be discussed, whether any of the precepts of the Moral law may be by humane authority dispensed withal: wherein the Pope's Canonists have heretofore given unto their terrene god an infinite and unreasonable power: for these were their conclusions, that a Juel. defence. Apolog. pag. 59 Papa potest dispensare contra jus divinum; The Pope may dispense against the law of God: a Juel. defence. Apolog. pag. 59 contra jus natura, against the law of nature: a Juel. defence. Apolog. pag. 59 contra novum Testamentum, against the new Testament: a Juel. defence. Apolog. pag. 59 contra Apostolum, against the Apostle. Papa potest dispensare de omnibus praeceptis veteris & novi Testamenti; The Pope may dispense with all the precepts of the old and new Testament, etc. But herein I prefer the judgement of Tostatus, a moderate writer of that side, who denieth unto the Pope any such authority, and answereth the contrary objections. 1. Object. As among men, the Lawmaker may dispense with his law, so God that gave the Moral law, is therefore above the law, and may dispense with it: and if God may dispense, than the Prelates of the Church consequently may dispense, because they are in God's stead. Answ. First to the proposition this may be answered: 1. That in humane laws which tend unto the common good, the preservation of the public state, the maintenance of peace, and of justice, the Lawgiver himself cannot so dispense, as to overthrow the end of those laws: as that it shall be lawful to disturb the public state, or such like; for this were to evert the very scope and end of the law: but yet in particular cases he may dispense; as where an order is, that every one shall watch, which is intended for the good of the City: yet some may be dispensed withal, and exempted from watching, who may more necessarily be employed for the common good: for here, although the letter of the law be not precisely kept, yet the intention of the Lawmaker is observed, which is to seek and procure the common good. So likewise: 1. Universally the Lord himself neither will nor can dispense against his law: How God himself neither can not will dispense with his own law. as to make it lawful to have other gods, to take God's name in vain, and such like: for this were for God to deny himself to be just, which were to deny himself: but the Apostle saith, God is faithful, and cannot deny himself, 2 Tim 2.13. but to make it lawful in general, to violate the precepts of the first and second Table, were to deny his own justice, and so consequently to deny himself: for God is most just, yea justice itself, and the law is a perfect rule of justice. 2. Yet in the particular determinations of the law, the Lord doth dispense, as with Abraham's sacrificing of his son, the Israelites robbing of the Egyptians, the fornication of Ose the Prophet: for the will of God which is most just, and the right which he hath in the lives, bodies, and goods of men, maketh these things lawful, being done by the Commandment of God, which otherwise should be unlawful: for as a man may use his Ox, or his Ass at his pleasure, because they are ordained to his use: so the Lord may do with men, take away their lives at his pleasure, and that by a double right; both because man by his sin hath deserved to die, and God as Creator may use the creature as it may best serve to his glory. And as a man may use his own goods, and that which is lent unto a man, precari●, freely and frankly, during the pleasure of the lender, he may when he will require again: so the earth being the Lords and the fullness thereof, which he as it were dareth unto man so long as it pleaseth him: the Lord may justly at his pleasure transfer things from one to another. So likewise in the third case of fornication: like as matrimony maketh carnal copulation lawful, so the Lord may, tale vinculum inducere, by his commandment bring in and supply the like bond, as matrimony is, as when he commanded the Prophet to take him a wife of fornications, Hose 1.3. the commandment of God made that lawful, which otherwise was unlawful. 3. But as God can make that which seemeth unjust, to be lawful and just: so yet can he not make a just and good act to be evil and wicked; as that he which worshippeth God aright, doth evil, or such like; and the reason is, because God by this means should be contrary to himself, in commanding one so to worship him, and yet to count him, so worshipping him, to do evil. Again, Impossibile est Deum facere quae non potest velle, It is impossible for God to do that he cannot will: now the Lord willeth none evil to be done, therefore he cannot make that which is good to be evil, because he cannot deny himself, who is only good. 4. Further a difference is to be made between the precepts of the first and secood Table: God doth dispense with the precepts of the second, which are referred to the good of our neighbour, when he seeth it more to make for his own glory, which is the chief end and scope of the duties of the first and second Table; as when God commandeth to dishonour parents, rather than to dishonour him, and biddeth any kill, and so in the rest: but with the precepts of the first Table God dispenseth not, because they are immediately referred to God's glory, for that were to consent to the dishonouring of himself. And thus much for the answer to the first part of the argument. Secondly, it followeth not, if God can dispense, that therefore the Prelates of the Church may: It is not in man's power to dispense with the Moral law, though God may dispense. 1. Because the dispensation against a law must be by as great authority as the law was first made by: but the moral law grounded upon the law of nature, was founded by the Author and Creator of nature, and therefore by him only, and not by any else may it be dispensed with. 2. As in natural effects, ordinarily there must go before a natural cause; as a thing cannot be made hot, unless fire or some other efficient cause of heat be put unto it: so that the Pope himself cannot command a thing to be hot, but by such efficient cause of heat: yet the Lord without any such mediate or ordinary cause can make a thing hot, by his infinite power supplying that cause himself: so likewise in spiritual actions, the Lord may supply that which maketh the thing lawful, which man cannot do, unless some external cause or circumstance do concur, which maketh the act lawful: As to kill is an unlawful act in itself, neither can the Pope or any other make it lawful to kill, unless there be some cause, that maketh it lawful to kill, as when the party commanded to be slain hath deserved to die. But God, to whom all men are debtors, and who is the Lord of every man's life, may command to kill without any injustice: although there be no such apparent cause or circumstance, which should make that act lawful. 2. Object. Further it is objected thus, to restore that which is committed to a man's trust, is a natural duty: yet this is dispensed with, when as a man refuseth to restore to a mad man his sword or weapon, which he gave one to keep: so the Magistrate ordinarily dispenseth with that precept, Thou shalt not kill, when he commandeth malefactors to be slain: so the Macchabees dispensed with the Sabbath, when they resolved to fight with their enemies upon the Sabbath, 1 Macchab. chap. 2. as these precepts are dispensed withal by men, so also may the rest. Answ. 1. For the first instance, there is in that particular case no dispensation against the law of nature, for then by such dispensation it should be made lawful not to restore that which is committed to trust, which cannot be made lawful by any dispensation, for this were to cross and overthrow the law of nature: but not to restore a sword to a furious man, is but a particular interpretation of that general law of nature, wherein the intent of that law is kept: for it is agreeable to the law of nature, to render whatsoever belongeth to another, and the reason thereof is, because it is just: so it is lawful by the same law notwithstanding, not to give unto a mad man his own sword, because it is just also; the meaning and reason of the law is kept, because the furious man would do some hurt with his weapon, and therefore to minister occasion and instruments unto his rage were unjust. 2. In the other two particulars there is no dispensation, but an interpretation rather, or declaration of the law: in the first, that it is no murder, when one is justly slain; and in the other, that it is no breach of the Sabbath, when necessity compelleth to break the rest thereof. 1. This were a dispensation, to make it lawful to kill, where one cannot justly be put to death; and to work upon the Sabbath, where there is no necessity. 2. And a dispensation maketh that lawful afterward, which was not before such dispensation: but it was always lawful both for the Magistrate to put to death, and upon like necessity to intermit, or suspend the rest of the Sabbath. 3. Beside, these interpretations and declarations of these laws are not devised by man, but warranted in Scripture by the Lord himself, the maker and author of the law, and therefore they are not interposed by any humane authority, Tostat. quast. 35. 4. Moral observations. 1. Observ. Why covetousness is to be taken heed of. THou shalt not covet, etc. Men must not only withdraw their hands from taking their neighbour's goods, but restrain their inward coveting and desire, and that for these reasons: 1. Propter concupiscentiae infinitatem, because concupiscence is infinite, the desire of the covetous is never satisfied, as Isay 5.8. They join house to house, etc. till there be no more place. 2. Aufert quietem, it taketh away quietness, Eccles. 5.11. The sati●●ie of the rich will not suffer him to sleep. 3. Facit divitias inutiles, it maketh riches unprofitable: He that loveth riches, shall be without the fruit thereof, Eccles. 5.9. 4. Tollit justiti●●quitatem, it hindereth justice: For rewards do blind the wise, and pervert the words of the just, Exod. 23. 5. Necat charitatem, it killeth charity both of God and our neighbour: therefore the Prophet saith, Hide not thyself from thine own flesh, Isay 58.7. The covetous despiseth his brother, who is as his own flesh, 6. Producit omnem iniquitatem, it bringeth forth all iniquity, as S. Paul saith, 1 Tim. 6.10. The desire of money is the root of all evil, Thom. in opuscul. 2. Observ. Of the remedies against concupiscence. THe remedies against concupiscence are these: Basil assigneth these two: 1. Si cogitaveris, quòd dissolvendus es in terram, cessabit insana concupiscentia, etc. If thou bethink thyself, that thou shalt be dissolved into earth, unsound concupiscence will cease. 2. Meliorum desiderium minora cogit contem●ere; The desire of better things will make thee contemn the less: as the love to the Word of God, which is more to be desired than gold, will withdraw our love from earthly things, Basil. in regula. Thomas Aqui● addeth four remedies beside. 3. Occasiones exteriores fugiendo, By shunning all external occasions, as job made a covenant with his eyes, chap. 31.1. 4. Cogitationibus aditum non praebendo, In giving no way to the thoughts, as by humbling and afflicting the body, as S. Paul did, 1 Corinth. 9.27. 5. Orationibus insistendo, By applying prayer, as our blessed Saviour saith, that even devils may be cast out by fasting and prayer, Matth. 17.21. 6. Licitis occupationibus insistendo, etc. By being always well occupied, for idleness brought the Sodomites to lust, it was one of their sins, Ezech. 16.49. Thom. in opuscul. 3. Observ. How the Lord hath punished the transgressors of his law. THou shalt not covet.] In the last place I will show, how the Lord hath punished and judged the transgressors of this precept, and likewise of the rest. The punishment then which is due for the transgression of the law is either divine or humane. The humane is that which is inflicted by the laws of men, which are diverse, according to diverse usages of countries and conditions of people, among whom one vice may reign more than another, and so more severity is required. But this defect generally is found in humane censures; that the transgressions of the second table are more severely punished than those of the first: and those in the second, which do concern man's outward state, as theft, are more straightly punished than adultery, which Augustine found fault with in his time: and he giveth this reason of this partiality: Quia id pejus credimus, quod huic vitae nocet: Because we think that the worse or greater evil, which hurteth this life: Lib. de Mendac. cap. 9 The divine punishment is of two sorts, it is either temporal in this life, or eternal in the next. And for the first, where humane laws are silent or connivent, in censuring the sins of men, yet the divine justice showeth itself: As now shall appear in this particular enumeration of diverse precedents and examples of God's severity, exercised and showed upon the transgressors of his law. 1. Pharaoh is set forth as an example of an Atheist and profane person, who would not acknowledge the God of Israel, but said, I know not the Lord, neither will I let Israel go, Exod. 5.2. who manifestly transgressed the first precept: his end was to be drowned in the red Sea. 2. Senacherib, a most gross Idolater, as he was worshipping his Idol Nisroch in the temple, was slain of his two sons, 2 King. 19.37. 3. He which blasphemed the name of the Lord in the host of Israel, was by the Lord's commandment stoned to death, Levit. 24.11. 4. The man also which gathered sticks upon the Sabbath, because he did it with an high hand, and is contempt, was stoned by God's appointment, Numb. 15.31. 5. Abshalom, both a disobedient child to his father, and a rebel against his Prince, was hanged by the hair of the head, and stricken through with darts: and so is made a spectacle unto all stubborn children, and rebellious subjects, that such should expect the like judgement at God's hand. 6. Cain, for killing his innocent brother, was cast out of God's presence, and made a runagate upon the face of the earth. Cruel Abimelech as he slew 70. of his brethren upon one stone, so his brains were dashed out with a stone, judg. 9 7. Ammon an incestuous person, was slain by the procurement of his own brother Abshalom, for the deflowering of his sister Thamar, 2 Sam. 13. That whore and strumpet jezabel was eaten and devoured of dogs, 1 King. 21.23. 2 King. 9.22.35. And as adultery is an abomination to the Lord, the punishment whereof God reserveth to himself, where the Magistrates hand is not extended: as the Apostle saith, Heb. 13.4. Whoremongers and adulterers God will judge: So the sin of drunkenness and gluttony shall not escape the stroke of God's hand, as being the nursery and seminary of filthiness and unclean lust. Drunken Nabal for that sin, and others joined withal, was smitten of the Lord, and died, 1 Sam. 25.38. And that rich Glutton, who pampered himself, but was merciless toward poor Lazarus, was tormented in hell, Luk. 16. And here I cannot omit to make mention of a strange judgement of God showed of late upon three persons for this sin of excessive drinking; which happened upon the 27. day of December last, A strange example of God's judgement showed upon three excessive drinkers, in little Aeson in Essex the 27. of December last. being the Lords day, next after the Nativity, in the town of little Ashen, or Aeson in Essex, in the house of a worshipful Knight there dwelling. The manner of it was this: One Thomas Rugesby, a servant of the house, with another that was a Retainer, and a youth about the age of thirteen years, did in the afternoon withdraw themselves into a private chamber, taking with them strong Beer, Aqua vita, Rosa solis, Tobacco; and shut the door close, that they might be private, and take their fill of drink without controlment: who so excessively and immoderately distempered themselves with drink, that they in most beastly manner vomited it up again: two of them, the servant of the house and the youth, were in vomiting strangled, and were found dead in the morning; the first sitting in his chair, the other lying upon the bed: that which they cast up, being by the cold of the night frozen to their mouths: the third, the Retainer, was taken up in the morning, wallowing up and down in his vomit, and in a manner half dead, whom they had much ado to recover. This example would not be forgotten, but carefully be laid up in remembrance, that other excessive takers of drink, and wanton abusers of plenty (which sins do now every where overflow) might receive warning thereby, and judge themselves by repentance, and leaving their sin in time, lest they be suddenly overtaken by God's judgements in like manner. 8. For stealing, Achan may be an example, who for his theft and sacrilege, was with throwing of stones put to death, and that by the Lords extraordinary direction, in causing him to be found by lot, Iosh●. 7. 2. For lying, the fearful examples of Ananias and Sapphira, would be thought upon, who were for that sin stricken with sudden death, Act. 5. 10. For coveting of Sara Abraham's wife, both Pharaoh King of Egypt, and Abimelech King of Gerar were punished of God, Gen. 12. and 20. though they were prevented of God, and kept from committing adultery. Thus it pleaseth God to exemplify some, that others might take heed. But here concerning the temporal judgements in this life, these three observations are necessary: 1. That they which are temporally punished, are not always to be deemed the worst of all others, though it please the Lord to make them examples to others: as our blessed Saviour saith of the Galileans, whose blood Pilate mingled with their sacrifice, and of those eighteen persons, upon whom the tower of Siloam fell in Jerusalem, that they were not greater sinners than the rest, but except ye repent (saith he) ye shall all likewise perish. 2. God neither punisheth all such offenders in this life, for then men would expect no judgement to come: neither doth he suffer all to go unpunished, lest worldly men might be altogether secure; and deny in their hearts the divine providence: as the Prophet David saith, Psal. 10.13. Wherefore doth the wicked contemn God? he saith in his heart, thou wilt not regard. 3. That they which go on still in their sin without punishment, should not flatter themselves: for there remaineth a greater judgement behind: and there is more hope of them which are chastised in this world. So the Apostle saith: Thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and the declaration of the just judgement of God, Rom. 2.5. The other kind of judgement is in the next world: as the Apostle showeth, 1 Cor. 6.9. Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor wantoness, nor buggers, nor thiefs, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God: and such were some of you, but ye are washed, but ye are sanctified, etc. Add hereunto the like sentence and declaration of God's judgement upon the wicked: Revelat. 21.8. But the fearful and unbelieving, the abominable, and murderers, whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. This so heavy a sentence there is no way to escape, but in being washed from these sins by repentance, sanctified by newness of life, and justified by faith in Christ. And thus much of this treatise of the law, which by God's grace I have thus happily finished. 3. Questions and doubts discussed out of the rest of this 20. Chapter. QUEST. I. In what sense the people are said to have seen the voices, which are properly heard and not seen. Vers. 18. ANd all the people saw the thunders, etc. 1. Some think that by sight here is understood the hearing, because it is usual with the Hebrews to take one sense for another, Vatabl. But the sight is no more taken for hearing, than to hear for the seeing. 2. Ambrose referreth it to the understanding: Interioris mentis videtur obt●tu: It was seen by the inward sight of the mind: like as our Saviour saith, He that hath seen me, hath seen my Father, job. 14.9. Ambros. pro●●m. in Luc. So also Hierome will have it like unto that saying of S. john, 1. epist. chap. 1.1. That which we have heard, which we have seen with our eyes, etc. of the word of life: Hierom. in Abdiam. But seeing Moses speaketh of outward objects of the external sense, as of thunder, lightning, he meaneth also the sense, unto the which such things are objected. 3. Ferus thinketh, that herein ostenditur oscitantia populi, the carelessness of the people is showed, who more regarded that which they saw, than the voice which they heard: and therefore they are said rather to see than hear. But it seemeth that the people well regarded the voice of God, because presently after they desire that Moses might speak unto them, and not the Lord any more. 4. Procopius thinketh, that it is said they saw, because of the evidence thereof, as if they had seen it with their eyes: as it is said, Amos 1.1. The words of Amos, etc. which he saw, etc. Deus Prophetarum oculis res subjicit tanta evidentia, ac si oculis cernerent, etc. God doth so evidently set things before the eyes of the Prophets (that is, their inward sight) as though they saw them with their eyes. But this was not done in vision, as the Lord spoke to his Prophets, here was a sensible demonstration. 5. Augustine therefore thinketh, Videre hic poni pro generali sensu, tam animi, quam corporis: That to see is here put for the general sense both of the mind and body: because Moses would speak compendiously: so we use to say, vide quid sonnet, see what soundeth: so also is it taken for other senses: as Christ saith to Thomas, Because thou hast seen me thou believest, whereas Thomas touched him, Tract. 121. super joann. The reason hereof is, Quia visus primatum obtinet, in sensibus intermiscetur omnibus: Because the sight is the chief among the senses, it is as intermingled among them all: Interlinear. And, Sensus visus plures rerum differentias nobis ostendit, etc. Because the sense of the sight doth more distinguish things, than any other sense: for other senses do show but the differences of their own objects; as the hearing the distinction of sounds: but the sight showeth how one thing is discerned from another, whether by colour, quantity, number, fashion, and diverse other ways, Tostat. Therefore the sense of seeing is taken in general for the rest, but not in particular for any one sense, but as sensus conjuncti sunt in communi sensu, as the senses are joined together in the common sense: Borrhaius. And so here to see is taken for percipere to perceive: jun. The people saw these voices, that is, perceived them. So also Cajetan: Videre pro certa n●titia ad sensum quocunque sensu saepe ponitur: To see is often put for that knowledge which cometh by any of the senses. So also Simlerus. 6. The interlineary Gloss hereupon giveth this note: Nos doctorum ●●●es audientes oculum mentis dirigere debemus: We also when we hear the voice of the learned, must also direct the eye of the mind: as here the people are said to have seen these voices. QUEST. II. What is meant here by voices, whether the thunder or other voices. THe thunder and the lightning. The word is koloth, voices: 1. which some do take for those voices and words which were uttered and framed by the Angels: and hereupon Tostatus taketh occasion to show at large how the Angels are said to speak and express the voice as of man: which sometime they do by assuming humane shape, sometime by framing other organs and instruments in the air apt to make sounds: but neither of these ways do the Angels express conceptiones sum as modo naturali, sed per modum artis, their conceits by any natural means, but as it were after the manner of art: as men do use organs and instruments of music: Tostat. quaest. 36. All this discourse of Tostatus here is superfluous: for by voices here are understood the thunders, as the word koloth is taken, chap. 19.16. and because of the other word which is adjoined lamps or lightnings: and so read here and understand: Vata●. jun. Montan. Cajetan. Lippoman. Simler. 2. Basil understandeth this of the voice of God: Quae non per aures verberato extrinsecus acre apprehenditur, etc. sed arcano modo insonante voluntate divina: Which is not apprehended by the outward beating of the air on the ears, but by the secret sounding and intimating of the will of God: in Psal. 28. But it is evident by the story, that this was a sensible sound, which all the people heard, and were astonished at it: as the Apostle showeth, Hebr. 12.19. which they that heard excused themselves. 3. Moses here setteth not down all which the people saw: for there were four terrible things beside: fire, which burned up to the midst of heaven, darkness, clouds, and mist, Deut. 4.11. The thick clouds were above the mountain, from whence might proceed the thunder and lightning: and upon the mountain itself was seen the fire mixed with smoke and darkness, thorough the which the fire shined, Cajetan. QUEST. III. Whether there were a sound of the trumpet beside the voices. ANd the sound of a trumpet. 1. Tostatus thinketh that the voices before spoken of, and the sound of the trumpet, were not two distinct things, but one and the same: for otherwise the trumpet would have hindered the people from hearing the voices, if they had come together: they are therefore called voices, and a sound of a trumpet, because the Angels by the sound of a trumpet did express words and voices: Tostat. qu. 37. 2. But that there were words uttered beside the sound of a trumpet, it is evident c. 19.16. where the sound of a trumpet was heard, before the Lord began to deliver the law: and vers 19 When the sound of the trumpet blew long, etc. Moses spoke, and God answered him by voice. Likewise the Apostle maketh mention of them as of two distinct things, Heb. 12.19. Ye are not come, etc. unto the sound of the trump●● and the voice of words. And yet the voice was uttered in a loud sound, as of a trumpet: as john saith, he heard a great voice, as if it had been of a trumpet, Revel. 1.10. There might be then a double kind of sounding the trumpet: one without any expressing of voice, which sounded before the Lord spoke, and ceased all the while the Law was uttered, and after began again: the other sound of the trumpet was that whereby the Lords voice was sounded out, when he delivered the Law. It is like also that some of these ceased while the Lord was in speaking, as the thunder; and the loud sound of the trumpet: for otherwise it might have been a lot to the people's hearing: and after the Lord had finished and made an end, than the thunder begun to be heard again, with the sound of the trumpet: like as it is the manner of Princes to have a trumpet blown before their edicts are proclaimed, and afterwards to cause it to be sounded again, Simler. QUEST. IV. Of the fear of the people, and their going back. Vers. 18. ANd they fled, or moved themselves, and stood afar off. 1. The Latin readeth 〈…〉 & timore percussi: they were terrified, and smitten with fear: the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they feared: Chal. they trembled: Vatab. vacillabant, they waved: whereupon Tostatus maketh these degrees of fear: that first the mind doth timere, is said to fear▪ when any evil is expected: then terr●r●, it beginneth to be terrified, cum conturbatur, when it is troubled with the expectation of any evil: but then we are said ●●m●re, to tremble, when totus corporis status vacilla●, when the body itself and all the joints do shake for fear. But this distinction of fear is here our of his place: for though this giving back of the people proceeded from fear: yet the word ●●●gh here signifieth to move; they moved then and fled from their place; and the next words do confirm this sense, They stood afar off. 2. Here we see two operations of the Law, the one terrorem incut●t, it striketh fear because of sin: then hominem retrocedere cogit propter ●am judicis, it maketh man to give back because of the wrath of the Judge, Ferus. 3. Some Hebrews think, that the Israelites were back certain miles, Ex Simler. But the people go back, Non per modum f●●ga, sed per modum retrocessionis, Not by way of flight, but by way of recoiling: neither herein did they break the commandment of God; for they were set certain bounds forward which they were not to pass, but backward they might go, Tostat. quaest. 37. 4. Neither is it to be thought that the people went back while the Lord was speaking unto them; but after the promulgation of the Law, there being some pause made, than the people gave way, Cajetan. 5. All the people thus spoke not to Moses, but their Elders and the chief of them came in the name of the rest, Deut. 5.23. jun. QUEST. V. Why the people desire that Moses would speak unto them. Vers. 19 ANd said to Moses, talk thou with us. 1. Some do here lay fault and blame upon the Israelites, in refusing to hear the voice of God, and choosing rather that Moses should speak unto them. But the Lord commendeth them for so doing, Deut. 5.28. They have well said, all that they have spoken. Therefore they thus spoke not, as preferring Moses voice before the Lords, but because they were not able to hear the Lords voice, being so terrible, Tostat. quaest. 37. 3. And the Lord terrified his people with his thundering voice, for these two causes: 1. That the people hereby should learn and be taught to fear the Lord. 2. And that they might be driven of themselves by this means to desire the ministry of Moses in speaking unto them: for it was fit and requisite, that as the Lord the Author and founder of nature had by his own mouth given such Laws as were grounded upon nature, such as were so evident even by the light of nature, as that every one might at the first understand and acknowledge them: so that the rest of the Laws, which were not so evident, but needed explanation, should be declared and rehearsed by Moses, Sic Tostat. 4. Beside, herein Moses was a type and figure of Christ, who is the Mediator between God and us, and by whom the will of God is revealed unto us, Marbach. Pelarg. 5. Moses herein formam boni a●ditoris describit, etc. describeth the form of a good auditor, who promiseth to hear and fulfil the precepts of their master, Gloss. interlinear. QUEST. VI Why the people are afraid they shall dye. Vers. 19 LEt not God talk with us, lest we die. We shall find in Scripture, that it was an usual thing for men to fear, that if they had seen God they should dye, as jacob counteth it a great benefit that he had seen God and yet lived, Genes. 32. So Gedeon and Manoah, when they had seen God, were afraid. 1. Tostatus maketh this the cause of this fear, that if they heard God's voice any more they should dye: because of the infirmity of the body, which could not endure the Lords terrible voice: for as the harmony of the body is dissolved by any excessive quality, as with exceeding great heat or cold: Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem: So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty, Tostat. quast. 38. But the cause of this fear is not so much in the body: for Adam before his fall could endure the voice of God well enough. 2. Some understand this of everlasting death, Gloss. interlinear. But it is evident, that they mean the outward and corporal death, which is contrary to this temporal life: for thus the people say, Deut. 5.24. We have seen this day, that God doth talk with man, and he liveth. 3. Cajetanus doth gather these two reasons of this their fear: both that terrible fire which they were afraid to come near, and the thundering voice of God which they could endure no longer to hear: and these two reasons are expressed, Deut. 5.25. Now therefore why should we dye? for this great fire will consume us: if we hear the voice of the Lord our God any more, we shall dye. 4. But the greatest cause of this their fear was their sin: Conscius homo peccati, etc. metuit iram Dei, etc. Man being guilty to himself of sin, feareth the wrath of God, Simler. as Peter said to our blessed Saviour, Luk. 5.8. Lord go from me, for I am a sinful 〈◊〉. QUEST. VII. How the Lord is said to come unto them and why. Vers. 20. GOd is come to prove you. 1. God is said to come unto them, not that he goeth from place to place▪ but he came unto them by certain effects, his sins and wonders: and two other ways beside the Lord cometh, by his word, and by afflictions and crosses, Simler. 2. There are three ends of the Lords coming unto them: 1. To try them. 2. That his fear may always be among them. 3. That they sin not. All these three arise one from the other: probation and trial worketh fear, and fear causeth to flee from sin. 3. So although Moses free them from one kind of servile fear, which was the fear of death and destruction▪ y●● he retaineth them still in that profitable kind of fear, whereby they might be kept in awe and obedience still, Simler. QUEST. VIII. How the Lord is said to tempt and prove his people. Vers. 20. GOd is come to prove you. 1. Deus metaphorice non proprie tentat, etc. God is not said properly but metaphorically ●o tempt, as he is said to be angry: Qui● facit effectum 〈◊〉, etc. because he worketh the like effect, as he which tempteth, that is, to cause the fear and obedience of the people to appear, Cajetan. 2. God tempteth, the Devil tempteth, and man is said to tempt. God is not said to prove or try for his own knowledge and experience, Cum omnia Deus videat priusquam 〈◊〉; seeing God knoweth all things before they are done: Chrysost. hom. 41. in joanu. But God trieth and proveth, Vt nos manifestemur aliis: that we should be manifest to others, as Abraham's obedience was made known to all, in that he refused not to sacrifice his son▪ vel nobis ipsis, or to ourselves: as the Israelites were tempted in the wilderness, that it might be known what was in their heart, Deut. 8.2. Tostat. Satan tempteth, quia evertere ●ititur, because he goeth about to supplant and overthrow us, as he tempted job. Home aliquando tentat ut probat, aliquando ut rapiat: Man sometime tempteth to prove, sometime to catch: as the Scribes and pharisees tempted Christ to entangle him, Ambros. in 2 Cor. 13. QUEST. IX. Why the people stood afar off, and where. Vers. 21. SO the people stood afar off. 1. Cajetanus thinketh that the people returned not to their tents, but stood a little from the mountain: and continued in the place whither they fled before, vers. 18. Tostat. 2. But it is evident, Deut. 5.30. that they were bidden to go unto their tents, jun. For as Moses went up nearer unto the presence of God, so the people went still further backward unto their tents being so commanded of the Lord. 3. The mystical signification hereof is, that our sins do make us stand aloof off from God, until we be reconciled by a Mediator, whereof Moses was a type and figure here, Simler. QUEST. X. How Moses is said to draw near to the darkness. But Moses drew near unto the darkness, etc. 1. Moses was in the darkness before, for all the hill was covered with smoke; but he was not in that darkness wherein the Lord was: Vbi expressiora signa fi●●ant quibus nos●ebatur Deus: Where more evident signs were expressed, by the which God was known: for otherwise how should the darkness contain or receive him, whom the heavens cannot contain? Gloss. interlin. He went then up, ad ca●ume● montis, to the top of the hill, where the thick cloud was, wherein the Lord did manifest his presence. 2. Some by the darkness understand the spiritual and mystical sense of Scripture, which the people cannot comprehend, and therefore they stood afar off; Quia verò spirituales allegoriarum nubem penetrant, etc. But because they which are spiritual, do pierce into the cloud of allegories, therefore Moses went into the darkness, Gregor. As Christ preached unto his Disciples in the mount, and unto the people in the plain; so the mysteries and secret of Scripture are opened only unto those that are spiritual, for pearls must not be cast before swine, Lippom. So also Hierom; Dominus aut in lumine est, aut caligi●e; incipientibus simpliciter loquitur, iis qui perfecti sunt, mysticè loquitur: God is either in the light, or in darkness; unto the beginners he speaketh simply, unto those which are perfect, in mystery, Super Psal. 96. 3. But hereby rather is understood, that God who himself dwelleth in light that none can attain unto, yet in caligine versatur respectu nostri, dwelleth in darkness in respect of us, because we cannot search out the nature of God, nor comprehend what he is, Simler. So Gregor. Nyssen. interpreteth, that Moses went into the darkness, that is, Tunc demum cognovisse illam esse divinam naturam, quae cognitionem omnem excedit: He than perceived the divine nature to be such, which exceeded all knowledge. Likewise Procopius, Vera Dei notitia est agnoscere suam ignorantiam, etc. It is the true knowledge of God, for one to acknowledge his own ignorance, that bringeth darkness with it, Thom. Nullus intellectus creatus potest ad cum accadere: No created, understanding can come near unto God, In 1. ad Timoth. 6. lect. 3. 4. Herein also Moses was a lively type of Christ: that as he having spoken unto the people, and declared the will of God, afterward went up into the darkness: So our blessed Saviour having declared the heavenly doctrine of his Father to the world, and finished the work of our redemption, Ascendit in caligine●● nubium coeli, Ascended into the darkness of the clouds of heaven, and was taken out of our sight, and received up into heaven, Simler. QUEST. XI. Why the Lord saith he spoke unto them from heaven. Vers. 22. YE have seen that I have talked with you from heaven. This is premised as a reason of the precept following▪ vers. 23. Ye shall make ye therefore, etc. no Gods of silver, etc. 1. Oleaster resolveth the reason thus: Considerate me vobis lōco superiore, etc. Consider that I am higher than you in place, and therefore am able to punish you, if you rebel. 2. Some think that hereby the Lord signified unto them, that these were not Mosis ar●es & figmenta, etc. the devices and fetches of Moses, but that God himself spoke from heaven, and therefore the Decalogue or ten precepts came from God himself, and were pronounced by him, Cajetan. And so the Lord by this means would get authority unto his law, Borrh. 3. God thus saith, Vt ostendat calsitudinem suam rebus omnibus superiorem; To show his highness far above all other things, and so incomprehensible, and that therefore they could make no image of him, Galas. 4. Or because the Lord spoke out of heaven; not as one absent, but every where present, therefore no image should be made of him; for images are representations of them, in their absence. 5. But this is the best interpretation of this reason, because they only heard the Lord speak out of heaven, they saw no image or similitude, but only heard a voice, therefore they should make no image of God: so is it explained, Deut. 4.15. Take good heed to yourselves, for you saw no image in the day that the Lord spoke unto you, Simler. And so in effect he saith thus much, I spoke unto you from heaven, that is, I the true God, not any corporal substance, as of gold, silver, etc. By heaven here he understandeth the higher part of the air, as Psal. 8. they are called The fowls of heaven, Tost. qu. 38. QUEST. XII. Why this precept is repeated of not making any graven image. Vers. 23. YE shall not make, etc. 1. Some think that this is an addition to the first Commandment: Thom Aquin. who thus distinguisheth the Laws of Moses: The Judicials and Ceremonials, ex sola institutione vim habent, only take their force from their institution: otherwise it were indifferent, whether they were done one way rather than another. The Morals, ex ipso d●ctamine ratio●is naturali● efficaciam habent, have their efficacy from the enditing of natural reason: and these moral precepts are of three sorts: some are so manifest, quòd editione non indigent, that they need not to be set forth and published, as concerning the love of God and our neighbour. Some things are not so general, but more particularly determined: which although they are acknowledged of all, yet because many err therein, they had need to be published, such are the ten Commandments: Quaedam sunt, quorum ratio non est cailibet manifesta, sed solùm sapientibus; Some things are such, the reason whereof is not manifest to every one, but only to the wise, and these be the precepts, superaddita Decalogo, which are added to the Decalogue: of which kind this precept is here: Sic fere Thom. 1.2. qu. cap. art. 11. in Cor. 2. But they are rather an explanation of the first and second precept, than any addition, jun. And this precept either differeth not at all from the other, Thou shalt make thee no graven image: or only herein is the difference, that the other precept declarat veritatem universaliter, doth declare the truth universally: Hoc autem determinantur modi quidam particulares; And here certain particular cases are determined, and two things are here forbidden, one directly, not to acknowledge or make any other God: the other, indirectly, not to make any images, repraesentativas veri Dei, to represent the true God, Tostat. qu. 38. 3. Now this precept is iterated and repeated, because some things are majoris necessitatis & periculi, of greater necessity and danger, as idolatry was, which the Hebrews had seen practised in Egypt, Tostatus. And this repetition is made, ut magis imprimeretur haec prohibitio cordibus corum, etc. that this prohibition might be more deeply imprinted in their hearts, because he knew them to be prone to idolatry, Lyran. So also Cajetan. QUEST. XIII. Of the meaning of these words, Ye shall not make with me. Vers. 23. YE shall not make with me. 1. The Latin Interpreter omitteth this clause, with me, altogether which both Cajetan and Lippoman confess to be a defect in that translation. 2. The Chalde reads, coram me, before me: but the word is it●i, with me: the other phrase used before is ghal p●nai, before my face, vers. 3. 3. Retaining then the usual reading, with me; some refer it to the spiritual idolatry of the mind, which is covetousness, that in the service of God their minds should not be inclined to the love of silver and gold, Ferus. Some do take this to be the sense, that although the Lord by his authority appointed certain images to be made in the Tabernacle, as of the Cherubims: yet they should not presume, nor arrogate unto themselves the like power. But the more proper meaning is, that they should not make any such images, to join them with God, to worship God and them together: as this was the superstition of the Jews, to worship God and Baal together, Simler. And withal, these words, with me, do put them in mind of the covenant which they had made with God, and not with images, Cajetan. QUEST. XIV. Why mention is made only of images of silver and gold. GOds of silver, nor Gods of gold, etc. 1. Mention is made only of silver and golden images for this reason, as Augustine saith: Because a man being ashamed of that which is most dear and precious unto him, faciliùs avertitur à veneratione viliorum, etc. is more easily turned from those things which are more vile, in Psal. 113. So also Tostatus: Quia ista magis movont, etc. Because these metals of gold and silver do more easily move to idolatry, than wood or stone, quaest. 39 2. And because Idolaters, iis Dei majestatem ornari putant, do think that God's Majesty is adorned by these metals of silver and gold: & Deum sibi magis obstrictum putant, and they think that God is more bound unto them, for offering unto him the more precious things, Gallas. Therefore instance is specially given in th●se. 3. Another reason is, that mention is made of these metals, in quae vos j●s habetis, etc. because man hath right and power over all such things being made for their use, Borrh. and therefore their errors the greater in worshipping that which is made for their use and service. QUEST. XV. Why the Lord commanded an altar of earth to be made. Vers. 24. AN altar of earth, etc. 1. Here is an opposition made between the altars which the Gentiles made to their Idols, and the altar which God would have consecrated to himself: Gentiles idolis construebant altaria ornata & subl●mia; The Gentiles did build sumptuous and high altars to their▪ Idols, as placing religion in them, Thom. 1.2. qu. 102. art. 4. addit. 7. So also Lyranus: Hoc praecepit in detestationem idolatria; He commanded this in the detestation of idolatry. 2. Some think that the Lord intended hereby to commend unto his people the internal worship: as if he should have said; Ego externa illa ornamenta parvi pe●do, etc. I esteem not of those outward ornaments, which might withdraw thy mind from my true worship, Lippom. 3. But the reason indeed of this precept was, we diutius d●rare●●, that the altars made of earth might not continue long, Simler. This than was only a temporary precept, that the Israelites, while they were in the way, should use such simple altars, which might soon be destroyed again, lest they might be occasions of superstition afterward, until such time as the Tabernacle should be erected: and the reason hereof was, that God would only have the altar, which should be set up in the Tabernacle afterward to continue, lest the having of many altars in diverse places should be an occasion of superstition. This was the cause why the Israelites were so jealous of the Reubenites and Gadites for building an altar, which they made, Non cultus, sed monumenti causa; Not for religion sake, but to be a monument, josh. 22. Gallas. 4. Some make this altar of earth a type of our Saviour Christ: Qui assumpsit carnem, quae terrona est, si materiam inspicias; Who took our flesh, which is earthly, if you respect the matter: Precopius, Rupert. Osiander. 5. Some make this moral use of it, that we should humilitatem sectari, follow humility, Ferus, Lyranus. QUEST. XVI. What Altar of earth he meaneth. BUt here a further doubt ariseth, seeing afterward the Altar of burnt offering was commanded to be made of Sittim wood, how that agreeth with this precept, to make an altar of earth. 1. Ferus to reconcile these places, would not have this precept taken literally, but that this should be the meaning: Quòd Deus magis piè, quam splendidè vult coli, etc. That God would rather be worshipped devoutly, than sumptuously. But there is no necessity here to forsake the literal sense: as shall now appear. 2. Lyranus therefore understandeth this of the altar of burnt offering, not of the altar of incense, which was made of Sittim wood, chap. 30. So also was the other made of the same wood, chap. 27. therefore this is no sufficient answer. 3. Hugo de S. Victor. referreth it to the altar of burnt offering: Quod terra implebatur, etc. which they used to fill with earth, being made hollow within, when they sacrificed. So also Osiander. 4. But it is evident by the precept following, of making an altar of rough and unhewen stones, that he meaneth such altars as were set up of a sudden in the fields, as was that commanded to be made in the borders of Canaan, Deut. 27. and that which Elias reared up in Mount Carmel: such as were set up repentino & tumultuary opere, of a sudden and in haste by the way, upon some special occasion, Gallas. Tostat. jun. QUEST. XVII. Why the Altar was not to be made of hewn stone. FOr the same reason they are forbidden, if they will make an altar of stone, to lift up a tool upon it: 1. Some apply it thus, that hereby is signified, that the articles of faith, tanquam lapides integri sunt renendi fine scissione haeretica: as whole stones are firmly to be kept, without any heretical dividing or mangling of them, Lyran. 2. Some gather hence, that God will not be worshipped, humano arbitrio, according to the device and fancy of men. But this is as well forbidden in other precepts, it is not peculiar to this. 3. But the reason of this precept was quia lapides politi exprimebant cert●m figuram, qua adorari posset, etc. Because carved and wrought stones did express a certain similitude and figure, which might be used for adoration, Tostat. 4. Another reason is, quia ad durationem pertinet: because that which was builded of hewn stones, was like to continue long: and therefore the Lord permitteth such altars to be made for the time, ut post temporarium ejus usum, aut laberetur per se, aut destrueretur, etc. that after the temporary use thereof it might either fall down of itself, or easily be destroyed, lest by the elegancy and curious building it might give offence, and occasion of superstition to posterity, jun. Marbach. QUEST. XVIII. Why the lifting up of the tool is said to pollute the Altar. Vers. 25. IF thou lift up thy tool upon it, thou hast polluted it. 1. Rupertus doth thus moralise it: Ferrus seu cultrum arrogantia est, qua mens a Creature praeciditur, etc. This tool or iron is arrogancy, whereby the mind is cut off and separated from the Creator: if thou lift up thy tool, that is, si virtu●er tibi ipsi arrogav●ris, if thou do arrogate any thing to thine own virtues, thou hast polluted it. 2. Some make it a type of Christ, who was that stone cut out without hands, that is, without any sin, imperfection, or pollution, Pr●cop. 3. Some make this collection: Quàd Deus manibus hominum c●li 〈◊〉: That God would not be worshipped by any work of man's hands. But that is not so, for afterward he commanded the Temple to be built, which was the work of men's hands, and yet no hindrance to his worship, Gallas. 4. The meaning than is this, not that the iron tool of itself defileth: sed quia 〈◊〉 contra mandatum Dei: but because they should so go against the commandment of God, and so all such works should be as de●●●ed and polluted. QUEST. XIX. How jeremy is made to agree with Moses, who saith the Lord commanded not any thing concerning sacrifices. Vers. 24. THereon shalt thou offer. How can this stand with that saying of the Prophet jeremy, chap. 7.22. I spoke not to your fathers, neither commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices? 1. Some do reconcile these places thus: Reconcil. that the Prophet speaketh de praecepto & sermone Domini proprio ore, of the commandment of God with his own mouth: and so he spoke only and commanded the ten Commandments: the rest he delivered by Moses mouth, Cajetan. 2. Rupertus giveth this sense, because Moses me non jubente sed permittente talia praecepit: Moses commanded such things, not by my bidding, but by my permission, etc. But it is evident, vers. 22. that Moses spoke all these things at the Lords commandement. 3. The best solution than is this, that God commanded not sacrifices, primò & principaliter, cum propter aliud fuerint instituta, etc. chiefly and principally, seeing they were instituted for another end, Lippom. So also jun. Genevens. And so the Prophet expoundeth himself, vers. 21. But this thing commanded I them, saying, Obey my voice. God specially repaired of them obedience: for what else did those sacrifices signify, quam extinctionem carnalis nostrae vitae, than the extinguishing of our carnal life? Lippom. In the like phrase it is said, Gen. 32.28. that jacob's name should be no more called jakob, (that is, only or principally) but Israel, junius. QUEST. XX. Of the difference between burnt offerings and peace offerings. THy burnt offerings, and thy peace offerings. 1. The burnt offerings were those which were wholly burnt upon the altar to the honour of God, the rite whereof is expressed, Levit. 7. The peace offerings were those which were offered to God in sign of thankfulness for any benefit obtained, or to the end to ask or obtain any thing at the hand of God: and so they are called peace offerings, because God is thereby appeased, and our peace made, Tostat. So the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, your health sacrifices, which are offered for their health and prosperity, Lippoman. The word shalom also signifieth perfection, integrity. Their peace offerings than were such as were offered for the welfare, perfection, and integrity of their state, Oleaster. 2. There was a third kind of sacrifices for sin, when they offered a Calf, or Goat, or some other beast, to make atonement for some sin which they had committed, as is expressed Levit. 7. The other two kinds of sacrifice are here only mentioned, quia sunt voluntaria, because they were free and voluntary: but those for sin, were ex necessitate, of necessity, Tostat. 3. There were other things also necessary to be known, which belonged to the rite of sacrificing: as who were to offer sacrifice, namely the Priests: what kind of beasts they were to sacrifice, and in what place, and in what order and manner: all which things afterward are fully declared and explained by Moses in Leviticus, Tostat. qu. 41. QUEST. XXI. Whether it was lawful to sacrifice in no other place, than before the Ark or Tabernacle. Vers. 24. IN all places, where I shall put the remembrance of my name. 1. The Hebrews make this a perfect sentence of itself, that the Lord will come and bless them in every place which he shall choose: but seeing it was not lawful for them every where to offer sacrifice, but where the Tabernacle and Ark was, as is expressly declared, Levit. 17. it hath relation also to the former precept, that they were not to make any such altar of earth or stone where they would themselves: sed Deus ipse designare vult locum, etc. but God himself will assign the place, where they shall make an altar, Gallas. 2. And though the ordinary place of sacrificing were the Tabernacle, where the name of God was solemnly called upon, yet they might sacrifice in other places, ex causa speciali & divina revelatione, upon special occasion, and by divine revelation: as David did in mount Moriah, by the direction of the Prophet Gad, 2 Sam. 24. and Elias in mount Carmel, 1 King. 18. Lyran. So Samuel offered sacrifice in Ramath, 1 Sam. 7. and in another place when Saul came unto him, 1 Sam. chap. 9 and in Bethlehem, when he went to anoint David King, 1. Sam. 16. And it seemeth that he by prophetical direction might offer where he would: as the Lord bid him make this answer, when he went to Bethlehem, I am come to offer sacrifice to the Lord, 1 Sam. 16. for all Israel knew that Samuel was the Lords faithful Prophet. So also it is like that David being a Prophet, offered sacrifice in Hebron, while he there reigned, having neither the presence of the Ark or Tabernacle: and that the people following David's example, continued that custom still: as it appeareth by Absoloms excuse to his father, who asked leave to go and sacrifice in Hebron, 2 Sam. 15. Tostat. 3. Neither did these offend in sacrificing in other places beside where the Tabernacle and Ark was: for in those special places the Lord for that time would have a memorial of his name, as in mount Moriah, where David, and Carmel, where Elias sacrificed, Tostat. quaest. 40. 4. But this may be added further, that beside that special direction which the Prophets had to offer sacrifice in some peculiar places, there was more liberty used in their peace offerings, than in other sacrifices: and in the time of Samuel, Saul, and David, the Ark and Tabernacle were apart; so that it seemeth in that confused and unsettled estate, that the Law in that behalf concerning the place of sacrifice, was not so strictly observed. QUEST. XXII. Whether it was lawful to sacrifice before the Ark, and at the Tabernacle while they were asunder. NOw the place, where the Lord did put the memorial of his name, was in the Tabernacle and Ark, while they were placed together: and when they were in two diverse places, it was lawful to sacrifice before either of them. 1. That it was lawful to sacrifice where the Ark was, is evident by the practice of the men of Bethshemesh, that offered sacrifice at the return of the Ark from the land of the Philistines, 1 Sam. 6. So David sacrificed before the Ark, when he brought it from the house of Ebed Edom, 2 Sam. 6. and the reason is, because the name of God was invocated or called upon, where the Ark was, 2 Sam. 6.2. And from the mercy seat, which was upon the Ark of the Testimony, did the Lord use to speak, and give answers, Numb. 7.89. 2. Likewise, that it was lawful to sacrifice, where the Tabernacle was while the Ark was away, is apparent: 1. Because there was the brazen Altar, whereon they offered their burnt offerings before the door of the Tabernacle, Levit. 17.6. which Altar followed always the Tabernacle, and not the Ark: as Solomon found the Ark at Jerusalem, but the Tabernacle with the furniture thereof, he fetched from Gibeon, 2 Chron. 1.3, 4, 5. 2. Where the Ministers of the Altar, the Priests and Levits were, there was it lawful to offer sacrifice; for they gave their attendance to that end, but most of the Priests and Levits remained with the Tabernacle, as Ahimelech, with 85. more were at Nob, where Saul put them to death, while the Ark abode in the house of Abinadab, who consecrated his son Eleazar to keep it, 1 Sam. 7.1. who alone sufficed not, for all sacrifices and oblations of Israel: it seemeth therefore, that most of their sacrifices were brought then to the Tabernacle, though the Ark at that time were in another place. 3. Beside, after the captivity of Babylon, when the Ark was no more to be seen, as some think hid by jeremy, 2 Macchab. 2, but as is most like, lost in the captivity, or burnt with the Temple: they used to offer sacrifices; for after the captivity, they restored and renewed such necessary parts and implements, as before were in Salomon's Temple, and were burnt together with the Temple: they made like unto them afterward, as mention is made of Luk. 1. how Zacharie burned incense before the Lord, which was upon the golden Altar: likewise Matth. 27. the veil was rend, (which divided the most holy place from the Sanctuary) when Christ gave up the ghost: and seeing they offered sacrifices, for which cause, some sold doves in the Temple, whom Christ cast out, Matth. 12. they had also the brazen Altar; only the Ark they had not, for seeing the Tables of stone, the pot of Manna, and Aaron's rod were all missing, for the keeping whereof, the Ark was principally made, they had no cause to make a new Ark, there being no farther use or service for it, Tostat. quaest. 43. QUEST. XXIII. How long the Ark was severed from the Tabernacle. NOw, because mention is made before of the parting and separation of the Ark and Tabernacle, it shall not be amiss to show how long the Ark was absent from the Tabernacle, which time will be found to be not much under 100 years, as may be gathered thus: after the Ark returned from the country of the Philistines, it remained in the house of Abinadab 20. years, 1 Sam. 6. and all the time of samuel's government, and Saul's reign, who made 40. years between them, Act. 13.21. whereof those 20. years were part: than it was removed by David, about the 8. year of his reign, to the house of Obed Edom, where it continued three months, and from thence to the house of David in Jerusalem, where it stayed 32. years, and 11. years more under Salomon's reign: for when he had finished the Temple in the 11. year of his reign, 1 King. 6.38. he brought the Ark from David's tent, which he had pitched for it, into the Temple, 2 Chron. 1.4. So all these years being put together, 40. years of Samuel and Saul's government, 40. years under David, and 11. years of the reign of Solomon, will make 91. years: whereunto add those seven months, during which time the Ark so journed among the Philistines, 1 Sam. 6.1. In which compass and continuance of years, the Ark had these sundry removes: first, it being carried from Shiloh, was seven months in the country of the Philistines, from thence it was carried to Bethshemesh, where 50. thousand and 70. persons were slain for looking into the Ark, 1 Sam. 6. than it removed to Kiriathiearim, 1 Sam. 7. from thence to the house of Obed Edom, and so to the house of David, 2 Sam. 6. where it stayed till Salomon's Temple was built: these were the settling places and mansions of the Ark, after it was severed from the Tabernacle, till they were joined together again: saving that sometime the Ark upon some special occasion was removed for a while, as when they went out to battle, as 1 Sam. 14.18. and so was brought to the place again, Sic fere Tostat. qu. 42. QUEST. XXIV. Of the removing of the Tabernacle. AS the Ark was thus removed up and down, so also was Moses Tabernacle: for first it was carried from place to place, as long as the Israelites pitched their tents in the wilderness: and after they were come into the land of Canaan, the Tabernacle remained a long time in Gilgal: for thither came the Gibeonites to joshuah in Gilgal, josh. 10. after that, it was set up in Shiloh, josh. 18.1. where it continued all the time of the Judges, until Samuel, who understanding by the Spirit of prophecy, that the Lord had rejected Shiloh, removed the Tabernacle to Nob, where Saul put 85. Priests to the sword: from thence it seemeth the Tabernacle was translated to Gibeon, where it continued until Salomon's Temple was finished, from thence Solomon brought it into the Temple, 2. Chron. 1.3. Tostatus qu. 42. QUEST. XXV. Of the places where it was lawful or unlawful to sacrifice. NOw concerning the places wherein it was lawful to sacrifice, this distinction is to be observed: 1. That the ordinary place was in the Tabernacle, when the Ark and it were together, and both at the Tabernacle, and before the Ark, when they were divided, as is before showed. 2. Extraordinarily it was lawful for the Prophets to sacrifice elsewhere, as did Samuel, David, Elias, as is before declared, quest. 20. being thereunto directed by the Spirit of God. 3. But in the high places it was unlawful to sacrifice: and therefore those Kings are commended which took away the high places, and those reproved, being otherwise good Kings, that suffered them to remain. 4. Yet here it is further to be considered, that there were two sorts of high places, for some were consecrated to idolatry, as those which Solomon had built about Jerusalem for Ashteroth, Chemosh, and Milchom, which places josias defiled, Of two kinds of high places. 1 King. 23.14. There were other high places, where the Priests of the Lord offered sacrifice to the Lord, whom josias also put down, not suffering them to come up to the Altar of the Lord, but only to eat of the unleavened bread among their brethren, 1 King. 23.9, who if they had been idolatrous Priests, could not have been permitted to eat of the unleavened bread, Tostat. quast. 44. QUEST. XXVI. How God is said to come and go, and how he is said to be in the world. Vers. 24. I Will come unto thee, etc. 1. God neither cometh nor goeth by moving from place to place: for that which is infinite, and in every place, cannot move or change the place, for where any moving is, there one place is left to go unto another: but God being of an infinite essence, is in all places alike. 2. Yet though God be in every place, yet he occupieth no place: Nihil magis indivisibile, & minùs occupans, quam Deus: Nothing is more indivisible, and less occupying a place than God is: An Angel cannot enter into a man's soul: Deus tamen illabitur ei & totus intus manet, etc. Yet God doth enter into a man's soul, and wholly remain within it. 3. There is some similitude herein between God, who is an infinite Spirit, and the other finite spirits, as namely the soul of man, which is said to be tota in toto corpore & tota in qualibet parte: whole and all in the whole body, and whole and all in every part, which is to be understood not after one and the same manner. There is a threefold union between the soul and the body, unitur ei ut finis, it is united unto it, as the end, for the body is ordained to this end, Three kinds of ways is the soul joined to the body. to be perfected by the soul: secondly, it is united unto the body as the form thereof, for by the joining of the soul to the body, as the form, a man is distinguished in his kind from all other creatures: and in this sense, the soul as the form is whole in the whole body. Thirdly, the soul is united to the body, tanquam motor, as an agent and mover: so it giveth power to the eye to see, to the ear to hear, and to every other part a several faculty and power; and thus also the soul is said to be whole, and all in every part. Now then, as the soul is in the whole body, and yet in no one part more than in another: so is God in the world comprehending all, and himself not being comprehended. 4. Further, thus it may be showed, that God is not in any place, neither moveth from place to place: for other finite spirits, because they are compositi ex actu & potentia, they consist of an act, and a power, or possibility; they being in one place, have a power or possibility to be in another: therefore God, because he is purus act us, a pure act, must of necessity be every where, for otherwise he should not be altogether in act, if being in one place, he had not a power or possibility to be in another, for than he should not be actually there, but in power and possibility only. 5. As a finite spirit is said to be in that place, in quo applicat virtutem suum, where it doth exercise and apply the power; as the soul is in the body, because it only exerciseth the virtue and power in the body: so God, because he exerciseth his power in and over all the world, must needs be in every place of the world. 6. God therefore is said two ways to be in the world, secundùm potentiam & virtutem, according to his power and virtue, and secundùm essentiam, according to his essence: And yet God is so in the world, as yet he is not included and limited in the world, and he is so without the world, as yet not excluded out of the world: as Augustine saith, Deus est in mundo non inclusus, extra mundum non exclusus, supra mundum, non elatus, infra mundum, non depressus: God is in the world, but not included; without the world, but not excluded; above the world, yet not elevated or lifted up; and under the world, yet not depressed or put under; etc. which must be understood according to God's essential presence: for according to his power and working he is only in the world, because he worketh in the world. 7. And although the power of God be infinite, so that if there were other worlds beside this, thither God's infinite power would extend itself, yet the action or exercising of that power in the world is finite: quia actio non potest esse major, quam id quod sit, the action cannot be greater, than that which is wrought or made: therefore, because the world is finite, the action or exercising of the divine power in the world is finite and determinate likewise, yet the divine power in itself remaineth infinite. 8. Now than God is said to go from place to place, not in respect of his essence, but of his power and virtue: and of this power of God, there is a double action; one general, whereby God governeth the world, and worketh in every place, and so God cannot be said to go from place to place, because this general power worketh in all places, and at all times: there is a special action or operation of the divine power: as when he worketh miracles and wonders, and showeth manifest signs of his power and presence, more in one place than in another. And according to this special operation, the Lord is understood to go and come throughout the Scripture, Tostat. qu. 46.47. And so in this place he saith, I will come and bless thee: Veniam occulta inspiratione, benedicam corporali & spirituali benedictione; I will come by secret inspiration, I will bless thee, both with corporal and spiritual blessings, Gloss. interlinear. QUEST. XXVII. Whether it were not lawful to go up by steps to the Altar. Vers. 26. THou shalt not go up by steps unto mine Altar. 1. All kind of ascending unto the Altar is 〈◊〉 forbidden: for the Altar being three cubits high, chap. 27. the Priests could not minister, without some ascent and rising up to the Altar: there was therefore Quidam ascensus sin● gradibu● punlatim ascendendo, A certain ascent, or going up without steps, rising by little and little, as ●. Solomon thinketh, Lyran. Ascensus erat continuns de terra: the going up was continued by the rising of the earth, Tostat. 2. Therefore all step up being forbidden, for the reason after alleged, lest their nakedness should be seen, magis vetantur gradus scalae ligneae, the steps or scales of wooden ladders are more forbidden, for by such climbing up, their nakedness might appear, both before and beneath, Tostat. quast. 47. 3. Some do thus moralise this precept, that simply it is not forbidden to go up by steps, for afterward there were 15. steps made to go up to the Altar, which Solomon made: therefore they would have it to be a figurative speech, and the meaning to be this, minorem Patre non dicis incarnatum Filium, Thou shalt not say, that the Son being incarnate, is less than the Father: this it is, not to go up by steps unto the Altar, Rupert. Thom. So also Gloss. interlinear. Qui gradus in Trinitate faciunt, etc. They which make degrees in the Trinity, do ascend by steps unto the Altar. But this is somewhat far fetched, neither is there any necessity to leave the literal sense: for the reason why afterward steps were made unto the Altar, was, for that then the use of linen breeches was common, which now was rare, and among other Priestly garments, the Levites afterward were appointed to put on such linen breeches, when they ministered, chap. 28. Vsus femoralium nondum fuit introductus; The use of breeches was not yet brought in, etc. but was afterward enjoined to the Priests, Lyran. And although, as some write, this fashion of garments to cover the secret parts was first invented by Semiramis the wife of Ninus King of Babylon, before Abraham's time, yet that custom was not common among the Israelites, Tostat. qu. 49. QUEST. XXVIII. Why they were forbidden to use steps up to the Altar. Vers. 26. THat thy filthiness be not discovered. 1. This than was the reason why they should not go up by steps; lest that in the going up, by the flying abroad of their garments, their secret parts might be discovered: for sanct●tati & pietati decorum & honestum conjungi debet: unto sanctity and piety must be joined comeliness and honesty, Gallas. for the Ministers of God, committing any thing uncomely in God's service, do therein offend two ways: both showing their own evil inclination, and beside, contumeliam inferunt ordini clericali, they bring a contumely and reproach upon the whole order, Tostat. quaest. 49. Yea among the Gentiles there was a comeliness and decency observed in their public assemblies: whereupon that Law was made; Inscenam sine subligaculo prodeat nemo, Let none come into the stage without his close garments: how much more ought all things to be done with comeliness and honesty in the sacred assemblies? Gallas. 2. Another reason was: Arrogantia & ambitio p●mposa graduum, qualis apud idololatras tum in usu erat, Deo non placuit, etc. An arrogant and ambitious pomp in stairs, such as was in use among the Idolaters, was not pleasing unto God, Lippoman. 3. Likewise this was commanded for the further detestation of idolatry, that they should not any ways resemble or imitate the unclean and filthy fashions used in the idolatrous service of Priapus: when the Priest ascending up aloft by certain stairs, used in most beastly manner, turning himself toward the people, to discover and show unto them his secret parts, to stir them the more unto unclean and beastly lust, Lyran. Tostat. QUEST. XXIX. Of the abominable Idol of the Gentiles, called Priapus, and the filthy usages thereto belonging. NOw this filthy and abominable Idol Priapus, which was worshipped among the Gentiles, was taken up upon this occasion: 1. This Priapus was a young man of Hellespontus, who insolita magnitudi●e membri genitalis excedebat omnes, exceeded all other in the greatness of his secret parts: and being expelled thence as a corrupter of his country, went into Grecia, and there by wanton and unchaste women was made much of, and afterward they made him one of their gods. 2. As was their god, such was his sacrifice: for they used to offer unto him an Ass: and they that came to that abominable sacrifice, both men and women used to entermingle themselves in caves and woods, and each with other wrought filthiness: and upon this occasion they used to plant woods and groves by their Idols, that they might have fitter opportunity to use their beastly lust. 3. This Idol Priapus some think was the same which was called Belphegh●r: and to the abominable sacrifices of this Idol did the Madianitish women entice the Israelites, Numb. 25. who afterward fell unto the like Idolatry: for Asa his mother Maacha (whom he put down) consecrated a grove to this Idol Priapus, as Hierome translateth the word Mipletzeth, which signifieth an horrible or abominable Idol, 1 King. 15.12. and he put down the Sodomites, and effeminate persons, who as it seemeth were the worshippers of that Idol: for they which were most beastly in their lust, thought they were best accepted of their god. So they which adored Venus, the more they were given to venery, the better they thought they served Venus: so that the more common the harlots and strumpets were, the more they thought they pleased their Goddess Venus. The Lord therefore forbiddeth his people all resemblance or appearance of uncleanness, because he would have them detest and abhor the abominable fashions of the Heathen, Tostat. qu. 50. QUEST. XXX. Why the secret parts are counted uncomely. THy filthiness, or nakedness, etc. 1. The secret parts of man are not in their natural use more unclean or unseemly than other organical parts of the body: for they have their necessary use, both for the avoiding of the superfluous excrements of the body, and to serve for generation, and procreation: and our first parents, before they transgressed, were naked, and yet not ashamed of their nakedness. 2. But after sin entered, than these parts grew to be uncomely, because of that inordinate motion and stirring which is in those parts more than in any other: for by experience it is found, that the eyes, hands, feet and other parts are more obedient unto reason, than those unruly parts: and it is harder for one to bridle lust, than anger, or any other passion. 3. And herein appeareth the wisdom of the Creator, that hath set these uncomely parts in the midst of the body, that they might more easily be covered: whereas if they were the extreme parts, as where the head, hands, or feet are, they could not be so well hid: and beside, the mercy of God herein is manifest, that our other parts, our eyes, hands, feet should not be so unruly or disordered: for than they also should have seemed as uncomely: and so penot●● inutiles redderemur, we should have been altogether unprofitable, and unapt to do any service in the world, if our necessary and organical parts should have had the like opinion of uncomeliness cleaving unto them. 4. Now seeing these parts being comely by nature, yet are made uncomely by sin: their beastly error is to be abhorred, which think it no more dishonest to use the secret parts of nature openly, as well as any other members: such were the Cynical Philosophers, which in the market place, and in the streets thought it no shame to exercise the act of generation: whereupon they were called Cynik●s, because therein they were like unto dogs: and Diog●nes, the first founder and beginner of this beastly error, was thereupon also called Cynicus, Tostat. qu. 49. 4. Places of Doctrine. 1. Doct. Of the difference of the Law and the Gospel. Vers. 18. WHen the people saw it, they fled, and stood afar off. Here is set forth the difference of the Law and the Gospel: for the Law worketh these two effects: Terrorem incutit, etc. It striketh terror by the manifestation of our sin: as the prodigal child confessed, I am not worthy to be called thy son. And, retrocedere facit, it causeth to go afar off. Hereupon the Publican stood afar off, beating upon his breast, as not worthy to come near into the presence of God. But the Gospel hath two other contrary effects: Consolatur & allicit; It comforteth and allureth: as our blessed Saviour saith, Come unto me all ye that are weary and laden, and I will ease you, Mat. 11.28. They that find not the Law and the Gospel to work these several contrary effects, do show, that they understand neither, but are like unto those in the Gospel, of whom it is said, We have piped unto you, and yet have not danced; we have mourned unto you, and ye have not wept: such can neither be won by the comfortable promises of the Gospel, not terrified by the heavy threatenings of the Law, Ferus. B. Babington. 2. Doct. One truth, one religion. Vers. 24. AN altar of earth shalt thou make.] Quòd unum at que ●undeus cultum inter omnes esse vellet, etc. Because he would have one and the same worship among all, he commanded but one altar, Gallas. He would have but one altar, to note one truth, and one religion: B. Babington; as the Apostle saith, Ephes. 4.5. There is one Lord, one faith, one baptism. 5. Places of Confutation. 1. Confut. Against Tostatus, that it is no more lawful to make images in the new Testament than it was under the old. Vers. 23. GOds of silver, or Gods of gold, ye shall make ye none, etc. Tostatus alleging these two reasons why images were not allowed in the old Testament, because Idolatry was then commonly practised among the Gentiles, and therefore the Lord would take away all occasion thereof among his people: and for that no image could be made to represent God being visible; yet he saith that it is lawful to have images in the new Testament, 〈…〉 aliqua predi●tarum causarum, neither doth any of the former reasons hinder it: because now there is no danger of Idolatry in making an image to represent God: Quia non est nunc generalis 〈…〉; There is not now a general custom of the Gentiles leading that way: and though in the old Testament there was nothing which could be expressed by an image, God being invisible; yet in the new Testament Christ truly took our flesh: Ita ut statua et couveniat, quia 〈◊〉 nostrûm 〈◊〉; So that an image may well agree unto him, because he is like unto any of us. Sunt etiam ●liqu● sancti viri, etc. There are also holy men, whom though we worship not as Gods, yet we have them as intercessors with God, and do make pictures of them, to be put in remembrance of them, Tostat. qu. 39 Contra. 1. If the forbidding to make any graven image to represent God by, be a moral precept, as it cannot be denied, than it bindeth Christians as well in the new Testament, as it did the Israelites in the old. 2. And there is more danger of idolatry 〈◊〉, than there was the●: for the gross idolatry of the Gentiles was not so dangerous to imitate, nor so like to be followed, as the coloured superstition, and refined idolatry of those which profess themselves Catholics and Christians: the gross pagan idolatry is now turned into counterfeit Christian imagery. And if the nations, which have not yet received the Christian Faith, as the Turks, mahometans, Jews, have renounced idolatry, it is a shame for Christians in profession to retain it still. 3. Concerning the other reason, first the Godhead and divine nature is no more circumscriptible and to be pictured now, than it was in the old Testament. And as Christ in the new did take upon him the shape and form of man, so also in the old he appeared in humane shape to the Fathers: why might they not then have pictured him, according to that appearance, as well as now? therefore in this respect there is no difference. But can they also by any image resemble Christ's divine nature? If they cannot, it is a lying image: for either they make a picture of Christ as God and Man, and so they with Eutyches will confound the natures of Christ, making the Godhead circumscriptible: or else with Nestorius they must divide his person, making two Christ's, one as he is Man, whom they cannot picture; another, as he is God, who cannot by any image be resembled. And whereas Tostatus himself misliketh that any image should be made of the Trinity, upon this reason: Quia cum nihil tale, ut est, exprimere in personis divinis valeat, solius erroris Arriani occasio est, ut tres Deos essentialiter distenctos, etc. 〈◊〉: Because no picture can express any thing in the divine persons, as it is, and so it would only give occasion of the Arrian error, that we should imagine three Gods essentially distinguished, etc. this reason may be returned again upon him: that seeing nothing of Christ's divine nature can be expressed by a picture, such delineation and portraiting of Christ would give occasion of the Nestorian heresy, to make two Christ's; one, which may be pictured, as he is man, and the other, which cannot be pictured, as he is God. Secondly, concerning the images of Saints: Were there not glorious and renowned Saints in the old Testament, as the patriarchs, Abraham, Isaac, jacob, with the Prophets, Moses and Elias, with the rest, as the Apostles and Evangelists, and holy Martyrs under the New? Why then was it not as lawful to make images and visible representations of the Saints then, as now? Therefore herein there is no difference between those times, and these: and so, notwithstanding all these shifts and evasions, it is found to be no more lawful to have Images and pictures for religious uses now, than it was then. 2. Confut. Against the grossness of idolatry. BUt this place which forbiddeth any Gods of silver or gold to be made, maketh strongly against all adoration of such Images, which by so doing they make their Gods. And whereas the Lord saith, Ye shall not make with me: Hac voce ostendit alios sibi deos adjungi, cum eriguntur simulachra: By this word he showeth, that other Gods are joined with him, when as Images are erected, etc. For when they do bow before them, and make their prayers, and offer unto them, and give that unto dumb Idols, which belongeth unto God, they do in effect make Images of silver and gold, their Gods. Those reasons which Damascene urgeth against the Idols of the Pagans, may be also enforced against the superstitious Images of the Romanists. 1. Stulte, pretiosius est tuo idolo animal quod offertur ei: nam idolum homo fecit, animal Deus creavit, etc. Thou fool, that beast is more precious than thine Idol which thou offerest unto it: for thou madest the Idol, but God created the beast. ●. Deum quis emit, Deum quis vendit, etc. Who hath bought God, or who hath sold God? but thine Idols are sold, some for a greater price, some for a less. 3. Quomodo Deus vocatur, qui non movetur? How is that called God, which is not moved? Dost thou not see, how if an Image sit, it never standeth, and standing it never sitteth? 4. Antiqui●r es tu deo à te facto, etc. Thou art more ancient than the god which thou makest: but God was before all. 5. Confidis teipsum, cum sis homo, Deum posse facere, etc. Thou persuadest thyself, that thou being a man, canst make God: but man was created and made by God, he than cannot be a maker of his God. 6. Nisi custodes assiderent, deum tu perderes, etc. Unless thou shouldest set watchmen by, thou mightest lose thy God: but God is our keeper, God hath no need of our keeping. And so he concludeth, Amentiae non pietatis sunt vestra opera, etc. Your works then are works of madness, rather than piety: Damascen in histor. Barlaam & josaphat. 3. Confut. Against those which say the Godhead may be comprehended. Vers. 21. MOses drew near unto the darkness where God was, etc. This showeth that in respect of us, God is in darkness, because his divine nature and essence is of us incomprehensible, but in himself he dwelleth in light inaccessible, which none can attain unto, 1 Tim 6.16. as also the Evangelist saith, No man hath seen God at any time, joh. 1.18. This then evidently convinceth the error of the Anomians, R. Parks his strong positions of comprehending the Godhead: Apolog. pag. 204.20. that affirmed, They comprehended the very essence of God: which error he strongly savoureth of, that is bold to say, That there is not any thing of God, which his Saints shall not see; that we shall communicate with Christ in all his glory; that Paul being rapt into the third heaven, saw the very essence of God; that we shall see the Godhead of Christ in plain manner, and in perfect measure. Against these bold assertions, I will oppose the Theological conclusions of Thomas Aquin concerning this matter: Nullus intellectus creatus potest ad eum accedere, etc. No created understanding can come near unto God: Now the understanding ●ay two ways come to the knowledge of the nature of another: Scilicet, ut attingat, & comprehendat, that is, to attain unto it, and to comprehend it: it is impossible that the intellectual part should come to comprehend God; seeing he is infinitè cognoscibilis, infinitely to be known; Virtus autem intellected 〈◊〉 est sinita; But the power of the understanding, or intelligence created is finite, etc. how then can that which is finite, comprehend that which is infinite? Ideo etiam intellectus Christi, non comprehendit 〈◊〉, etc. Yea even the understanding of Christ, that is, as he is man, doth not comprehend God. There is another way to know God, scilicet u●●ingendo Deum, by attaining or coming near unto him. And this way no created intelligence can attain, per propria naturalla, by the natural power, to know that which is God: and the reason is, Quia null●● potent in potest in aliquid altius suo objecto, etc. Because no power can do any thing in that which is higher than the object▪ now God is higher than the object of our understanding. Thomas proceedeth thus: A thing is said to be invisible two ways, Vno modo propter defectum sui, ut opaca; alio modo propter excedentiam, ut sol; One way because of the defect in itself, as dark and shadowed places; another, because of the excellency thereof, as the Sun is to our eye; and so God is invisible. But how is God inaccessible? If we understand the comprehension of God so it is true even of the Angels (that is, that they comprehend him not) for so God only comprehendeth himself: si de visione quae attingitur, etc. if we understand the Apostle to speak of the vision attaining, not comprehending, so it is understood three ways: 1. Nemo vidit oculo corporali, No man hath seen God with the bodily eye: 2. Secundum essentiam oculo m●ne●is vivens in curne nisi Christus, etc. And according to his essence, no man living in the flesh, hath seen him with the eye of the mind, but Christ, as the Lord saith, Exod. 33.20. There shall no man see me and live. 3. Nemo vidit, quid est Deus, per scipsum, No man hath seen what God is by himself, that is, by his own power, as our blessed Saviour saith to Peter, Flesh and blood hath not revealed this unto thee, etc. Matth. 16. Sic Thomas in 1. Timoth. cap. 6. lect. 3. 6. Moral observations. 1. Observ. Not to contemn or despise the ordinary ministry. Vers. 19 Talk thou with us, and we will hear. This both meeteth with their curiosity and ignorant folly, that say, O if I might hear God speak himself, I should be much moved: little do they conceive, that thus speak, their own weakness, or the Majesty of God: for this people was not able to endure to hear the mighty voice of God, B. Babington. Beside, this showeth the unthankfulness of men, in not acknowledging the Lords mercy, in appointing the ministry of man like unto ourselves, for our instruction and comfort; and their profaneness which contemn so necessary a mean, without the which they must either be left altogether without a guide, or be overwhelmed with the Majesty of God, Galas. 2. Observ. How fearful the day of judgement shall be. LEt not God talk with us, lest we die. If the Law was so terrible when it was given, how fearful is that day like to be, when God shall come to judge the breaches and transgressions of his Law? if the giving of the precept did strike such fear, the rendering of judgement cannot be without great horror, B. Babington. Therefore the Apostle saith, Knowing the terror of the Lord, we persuade men, etc. 2 Cor. 6.11. 3. Observ. Against curiosity. Vers. 21. MOses drew near to the darkness, etc. This showeth that God is incomprehensible, therefore we must be sober, and modest, and humble, in speaking or writing of God. This Simonides found, who being asked of Hiero what God was, first asked three days, than six, then double again, to consider of it, and in the end gave over, as being not able to search it out, B. Babing. So the Apostle exhorteth, That no man presume to understand above that which is meet to understand, but that he understand according to sobriety, Rom. 12.3. CHAP. XXI. 1. The Method and Argument. IN the former Chapter was propounded the Moral law chiefly, mixed with ceremonial constitutions in the end of the Chapter: now follow the Judicial laws, unto the 10. verse of the 23. Chapter: from thence unto the 20. verse are propounded certain ceremonial orders in general, as touching sacrifices and their feasts: the more special and particular prescriptions concerning ceremonies, are at large set forth in the book of Leviticus. This Chapter consisteth of three parts: The first is of the manumission and setting at liberty Hebrew servants, both men and women, unto vers. 12. Concerning the man servant, these Laws are given: 1. How long he shall serve, vers. 2. 2. When his wife is to go out with him, when not, vers. 3.4. 3. What is to be done to the servant that will not be made free, vers. 5. to vers. 7. Concerning the maid servant: 1. Upon what condition she may be sold to her maste●, not to be sold again to a stranger, vers. 7, 8. 2 What is to be done unto her, if she be betrothed to his son, vers. 9 3. What must be performed to her, if he marry another wife, vers. 10. 4. What must be done if he do not perform these things, vers. 11. Secondly, there follow certain mulcts and punishments for diverse offences committed by man, as of murder, vers. 12, 13, 14. smiting of parents, vers. 15. stealing of men, vers. 16. cursing of parents, vers. 17. hurting of a man, vers. 19.18. beating of servants to death, vers. 18, 19 hurting of women with child, vers. 22. blemishing of servants in their eye, tooth, etc. vers. 24. to 28. Thirdly, of mischief and damages, that are occasioned by other men's default: as by their ox that useth to push and gore man or woman, vers. 28. to 33. or hurteth another's ox, vers. 35, 36. and of damages which are caused by the digging of pits and wells, vers. 33, 34. 2. The diverse readings. I. A. P. Vers. 3. If he came with his body. A.P. alone, with his body. I. If he came in single. V. or, alone. B.G.C.S. The sense is kept, not the word, better than, with what garment he entered, etc. L. but the word guph, signifieth a body, as guphas in the feminine is taken, Exod. 21.3. I.B.G. cum caeter. I.U.A. I. Vers. 7. She shall not go out as men servants. B.G.U.I. cum caeter. not, as maid's. S.L. Vers. 8. Who hath not betrothed her. I.U.A.P. better than, betrothed her. B.G.C.L. S. for here the negative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lo, is omitted. Vers. 8. In dealing deceitfully, or perfidiously with her. I. or, trespassing against her. A. better than, in despising her. B.G.C.L.S. for bagadh, signifieth properly to deceive, and break covenant, as Malach. 2.10.14. the meaning is, he hath broken appointment of marriage with her. Vers. 10. Her raiment, and dwelling, or, habitation. I.A. conversation. S. better than, price of her chastity. I. or, I.A. recompense of her virginity. G. or, duty of marriage. B. V. lying with her. C. her time. P. ghorah of gh●r, signifieth an habitation or dwelling. I.A. Vers. 16. And it be found in his hand. I.A.P.C.U.G. that is, the person which he hath stolen, better than, if it be proved upon him. B. or, if he be found in it. S. if he be convicted of the fault. L. Vers. 22. If no destruction follow. B.U.I. or, death. G. A. P.C. better than, if the child come forth without fashion. I.B.U.G. S. or, but she liveth. L. for it is as well understood of the infant, as of the mother, if neither of them dye, etc. 2. Questions discussed. QUEST. I. Of the necessity of the judicial laws. Vers. 1. THese are the judgements, etc. 1. After the Moral law followeth the Judicials: for the Civil law issueth out of the Moral law, which is the fountain and foundation of all other Laws. And as the Moral law is principally grounded upon the Law of Nature: so in the next place, the Civil law also floweth from the same fountain, as it may appear by the general use thereof: seeing no commonwealth can stand without Civil and Judicial constitutions, Borrh. 2. And Moses having propounded the Laws which bind in conscience, so now he setteth forth the Penal laws, whereby the obstinacy of men might be restrained: for if a man were left to himself: Nemo est qui non suo arbitrio m●lit vivore, there is none that had not rather live as he list himself, Galas. 3. Therefore because it might fall out, that all would not be obedient to the Moral precepts, necessarium suit praescribere, etc. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto, Rupertus. QUEST. II. The difference of the Moral, judicial, and Ceremonial laws. THe judgements. 1. The Judicial laws, Ceremonial and Moral, are thus distinguished: some precepts have vim obligandi ex ipso dictamine rationis, power to bind by the very inducement of natural reason, though there were no other Law to enforce them, such are the moral precepts: some Laws do not absolutely bind by the instinct and persuasion of natural reason: sed ex institutione divina vel humana, but by a divine and humane institution: which, if they concern such things as appertain unto God, are ceremonials: if they respect the ordering of men, and directing of humane affairs, they are Judicial laws: two things than are required in Judicial laws, that they concern ordinationem humanam, the ordering and directing of men, and that they do bind, non ex sola ratione, sed ex institutione, not by reason only, but by the institution, Thom. 1.2. qu. 104. art. 1. in Cor. 2. Now there are four sorts of Judicial laws, one of the Prince toward the subjects, another of the Citizens among themselves, the third of the Citizens toward strangers, and the fourth concerning domestical duties, as of the fathers, masters, husbands, toward their children, servants, wives, Thomas. QUEST. III. How the Ceremonials are abolished. FUrther, concerning the validity of the Ceremonial law: 1. The Ceremonies were of two sorts, either such as were merely figurative, signifying such things as were to be performed in Christ, as Circumcision, and the paschal Lamb, which are in no respect to be observed: for this were in a manner to deny Christ to be come: if the figures should still remain in use, than the body is yet to be expected. 2. There was another sort of ceremonies, which do not directly concern the signification of Christ to come; but only showed, munditiam populi illius & sanitatem, the cleanliness and health of that people, as to abstain from swine's flesh: which if one should now observe, as it was commanded in the Law, he sinneth; but if for some other end, as for his health, or such like, he offendeth not, Tostatus quaest. 1. 3. Some ceremonies were partly figurative of things to come, and significative of some spiritual thing: partly they had some other politic end and use, which not in respect of the figure and type, but in some other regard, may upon a new institution be observed under the Gospel: as the shewbread or face-bread, as it was a figure of Christ, is now no more used: but yet bread by Christ's institution is still retained in the Eucharist, as representative of the body of Christ. So they under the Law used washing with water, to signify the inward cleansing: and now also in the new Testament, upon a new ordinance, it is used as the outward element in Baptism. So the observation of the Sabbath, the paying of tithes, Churches garments, Church-musicke, and the like were partly ceremonial, partly moral, belonging to the service of God, to the maintenance of Ministers, to external decency and comeliness: in which respect, though the ceremonial use be ceased, they may be retained still, all things being done without offence, and to edification, according to the Apostles rule. 4. But here I cannot let pass untouched an unsound assertion of Lyranus, to whom consenteth Lippoman: that thurificatio, quae de ceremonialibus erat, in nova lege remanet: that censing and offering of incense, being one of the ceremonials of the old Law, yet remaineth in the new, Oblation of incense, a mere ceremony of the old Law, and therefore cannot be retained under the Gospel. because it signified nothing to come, but only showed the devotion of the people in the worship of God, which is greater in the new Testament than in the old. Contra. 1. The offering of incense was a necessary appertinance to the external sacrifices of the Law, it did continually wait and attend upon them: and as the sacrifices did prefigure the holy sacrifice of atonement, and passion of our blessed Saviour upon the cross: so the incense did betoken the sweet savour of that sacrifice, and the acceptance thereof with Gold: as Saint Paul showeth, that Christ hath given himself for us an offering and a sacrifice, of a sweet smelling savour unto God, Ephes. 5.2. Beside, the oblation of incense did shadow forth the mediation of Christ, in offering up the prayers of the Saints, as Revel. 8.3. Much odours were given to the Angel that had the golden censer, to offer with the prayers of the Saints: and hereunto alludeth the Prophet David, when he saith, Let my prayer be directed in thy sight, as incense, Psal. 141.2. It is evident then, that the incense of the old Law was figurative, and significative of things to come. 2. And true it is, that the inward and spiritual devotion is more and greater in the new Testament, than it was in the old, but not the external: for they had more outward ceremonies and rites prescribed, as signs of their devotion, than are now required under the Gospel: for now they that worship God, must worship him in spirit and truth, joh. 4.24. QUEST. IV. How far the judicials are now to be retained. FUrther, concerning the Judicials of Moses: 1. They do much differ in respect of their observation from the Ceremonials: for these are so abrogated, as that now to observe the figures and types of the old Testament, were great impiety: for all such things were observed then, vel expresè, vel tacitè sub protestatione Messiae futuri, etc. either expressly or closely under protestation of the Messiah to come: now therefore to observe them, were to protest, Christum nondum venisse, that Christ were not yet come. But it is not so with the Judicials, for they being conclusions and rules of justice grounded upon the Law of nature, and first given for the conservation of the peace, and politic state of that Commonwealth, and not prescribed for any signification, or prefiguring of things to come; they may now be so far forth observed, as they are found fitting and agreeable unto the state and condition of the people: Sic fere Tostat. Lippom. 2. Two ways is a precept said to be figurale, figurative● one way, when it is principally instituted to figure somewhat, such were the ceremonial precepts: another, ex consequenti, by a certain consequent; and so are the Judicials after a sort figurative, because they belonged unto that people, cujus status erat figuralis, whose state was figurative: Sic Thom. Lippom. To be figurative in this sense, letteth not, but that the Judicials may be retained now, seeing they were not appointed or ordained to prefigure any thing, as the Ceremonials were. 3. But here two strange positions come to be examined: the one is of Lippoman: That to observe the Judicials, tanquam ex lege veteri obligatoria, esset mortiferum, as binding by force of the old Law, were a deadly sin. Tostatus also saith: We receive the judicial precepts given of God, tanquam dicta sapientis viri, etc. as the sayings of some wise man, not as of a lawgiver binding us to the observation thereof: like as the Romans borrowed their Laws of the wise Grecians, Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity: Moses Judicials rather to be imitated, than any other humane constitutions. which rule of equity it is no sin to follow now: therefore it is no sin to follow the rules of the old law, as they are grounded upon equity and justice: nay therein to depart from them, were rather transgression. 2. S. james saith, chap. 4.12. There is one Lawgiver, which is able to save and destroy: therefore to whom doth it rather belong to give direction, for what offences man's life is to be saved, and other punishment to be afflicted, and for what his life is to be taken away, than unto that perfect and sovereign Lawgiver, who is the author and giver of life, and at whose will and pleasure only man's life is taken away? To say therefore that the Judicials appointed by God, are to be observed now only as the sayings of a wise man, not as of a Lawgiver, is both to derogate from God's authority, who is the only sufficient Lawgiver, and from the sufficiency of his law (which is more perfect than any humane constitutions whatsoever) in making these Judicials but equal unto the sayings of other wise men. But this question hath been already handled at large before, in the general questions in chap. 1. Exod. QUEST. V. Why these Laws are called judgements. THese are the judgements. 1. He saith not, Dei judicia, sed absolut● judicia, the judgements of God, but absolutely judgements: for he which observed these, was not yet just before God, though he were before men, Lippoman. 2. This word judgement in the singular signifieth not, as judgements in the plural: for judgement in the singular for the most part signifieth condemnation: but in the plural it signifieth, tam re● vindictam, quam innocentis defensionem; as well the revenge and punishment of the guilty, as the defence of the innocent, Rupertus. 3. This word judgement is taken three ways: first it signifieth the act of the judgement and understanding, which determineth what is meet and convenient to be done: and so it is as the fountain and beginning whence good Laws proceed: Lex enim per judicium facta est; for the Law is made out of judgement. Secondly, it is taken pro ipsa exhibitione justitiae, for the very exhibiting and administration of justice, which is the execution of the Laws. Thirdly, it is taken pro lege, secundùm quam judicandum est, for the Law itself, according to the which judgement is given: and in this signification is the word used here, Tostat. qu. 3. QUEST. VI How Moses propounded these Laws, by speaking or by writing. Vers. 1. WHich thou shalt set before them, or propound unto them. 1. Augustine saith: Notanda est hic locutio, etc. The manner of speech is here to be observed: this is said to Moses, Thou shalt propound, etc. but the rest that followeth, If thou shalt buy, etc. vers. 2. is spoken to the people, as unto Moses: Locut. 91. in Exod. 2. These Laws Ab. Ezra saith might be propounded two ways unto the people, either by pronouncing them, or by writing of them. But it is evident, chap. 24.3. that first Moses told all these Laws by word of mouth, before he writ them: and he had first the people's consent unto them: for they were no Laws, till the people had received them, and submitted themselves unto them. And therefore as soon as Moses had propounded them, the people answered with one voice, All the things which the Lord hath said, will we do, chap. 24.3. Tostat. qu. 3. QUEST. VII. Why the Israelites were called Hebrews. Vers. 2. IF thou buy an Hebrew servant, etc. This was a peculiar name to the Israelites to be called Hebrews: 1. which name is not derived of Abraham, as some think: for the name Hebrew, beginneth with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain: the name of Abraham with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aleph: and beside, there were other nations that came of Abraham, as the Edomites, Ismaelites, Amalekites, Midianites, which should also by that reason have been called Hebrews. 2. Neither is this name derived of the signification thereof, which signifieth to pass over: that therefore they should be so called, because sometime they dwelled beyond the river in Mesopotamia, and came over the river: for Lot came over as well as Abraham, and yet his posterity, the Moabites, and Ammonites, were not called Hebrews. 3. Therefore they are so called of Heber, not only because they were of him descended: for other nations which came of joktan the second son of Heber, descended of him, yet were not called Hebrews: neither was this name given them, in respect of the holiness and true worship of God, which Heber professed: for in that sense they might rather have been called by Abraham's name, who is famous in Scripture for his faith and obedience: but the reason of this name is, because the Hebrew language, which was peculiar and proper to the Israelites, was preserved in the family of Heber, when the tongues were divided at the destruction of Babel: and so although many other nations did spring out of Heber's family, yet it was so disposed by God's providence, that the true worship of God, together with the Hebrew tongue, should be preserved only among the righteous seed. It is no other like, but that in Abraham's house Ishmael as well as Isaack● and in isaack's house, Esau as well as jacob spoke Hebrew while they lived together: but afterward, when Ishmael and Esau were departed from their father's house, they spoke the tongue and language of those nations, to whom they joined themselves, Tostat. qu. 4. QUEST. VIII. How the Hebrews became servants. AN Hebrew servant. 1. The Israelites had two kinds of servants: some were of other nations; as most of the servants which the Romans had were such: and these servants they might keep a longer time than for six years: their servitude was perpetual, and hereditary both of themselves and their children: the other kind of servants was of their own nation, for whose benefit this Law is made, Tostat. Oleaster. 2. Some think that this Law is made concerning such servants being Hebrews, which were bought of the Gentiles: but R. Solomon thinketh better, that it is a general Law concerning all servants that were Hebrews, howsoever they came to be servants, Ex Lyrano. 3. The Hebrews became servants by these ways: 1. If any man did steal, and had not wherewithal to make satisfaction, he was to be sold by the Judges, and so the theft to be made good, Exod. 22.3. 2. If any did sell himself through poverty, Deut. 15.12. or a man sell his son or daughter, chap. 21.7. or when any were taken to be servants and bondmen for debt: as 2 King. 4.2. Simler. 3. Or when any having a servant, and being decayed, had no longer any use or service for him, he might sell him over unto another, Lyran. 4. There might be also a fourth occasion of servitude; namely, when in the civil wars, which were among the Israelites, as when the kingdom was divided after Salomon's days, they did take any Hebrews captives, or prisoners, they afterwards became their servants, Simler. QUEST. IX. The difference between Hebrew servants and strangers. NOw the condition of an Hebrew servant was more tolerable than of other servants, which were of strange nations, in these two respects: 1. Their service was not so hard, nor so cruel, Levit. 25.43. Thou shalt not rule over him cruelly. And before, vers. 39 Thou shalt not compel him to serve as a bond servant, but as an hired servant, and as a sojourner he shall be with thee: that is, his service should be easy and gentle, and their entertainment good, as when one is hired: yet herein the condition of such servants differed from an hireling: the servant was bound generally, during his service, to do any work which his master enjoined him: but the hireling was only to do that work, for the which he was hired: the hireling was free, and at his own disposition, he could not be set over to another; but so might the servant be sold over during the time of his service, being not his own man, but to be disposed of at the will of his master, Tostat. quaest. 5. 2. The Hebrew servants differed from others in the time of their service, which was not to exceed six years: whereas the bondage and servitude of strangers was perpetual, Simler. Such as they were commanded by the Law to have, Levit. 25.44. Thy bond servant, and thy bondmaid, which thou shalt have, shall be of the Heathen which are around about you: as were the 〈…〉, upon whom was laid the curse of perpetual bondage or servitude, Gen. 9.25. Cursed be Canaan, 〈…〉 of servants shall he be to his brethren. QUEST. X. Of three kinds of liberty, and how servitude is agreeable to the Law of Nature. BUt here it will further be demanded, whether servitude be agreeable to the Law of nature, and how it cometh to pass, that the Lord suffered the Israelites being a free people, to be servants one unto another. For the deciding of this doubt, there is a threefold kind of liberty to be considered, a natural liberty, civil, and spiritual. 1. The natural liberty I call that, wherein Adam was created, being subdued to no bondage, neither spiritual of sin, nor corporal in any outward subjection to any creature: but as he had a freedom of will, and was made Lord of his affections within, that he needed not to have sinned, unless he would himself: so he had the dominion of the creatures given unto him. This original liberty of nature considered, servitude and bondage was brought in as a punishment of sin, and so is not simply, and of itself agreeable to the Law of nature. 2. But now since Adam's fall, there is another kind of civil liberty, and civil servitude opposite unto it. Civil liberty is defined to be a natural faculty, for every man to do as himself liketh: nisi si quis aut 〈◊〉 aut jure prohibetur, unless one be hin●●●d by force or in right; for that is no true liberty for a man against right, to do what him lifts: servitude chose deals unto a man power, vivend● 〈…〉; to live as he would, according unto nature. Now this servitude simply acordeth not with nature, as the Apostle saith, If yet thou mayest be free, use it rather, 1 Cor. 7.21. showing that every one by nature desireth liberty and freedom. But after a sort this servitude is agreeable to nature, not simply, or of itself, but as other punishments are said to be natural, as tending to the maintenance of society among men which is properly natural. And if it be objected, why since all men are fallen in Adam, and so brought into subjection, why all likewise become not servants: the answer is, that two things must be considered in this our corrupt state: the one is the Law of corruption, brought in by sin, the other the goodness of God: that although all men are subject by sin to the same bondage and corruption, yet the goodness of God qualifieth that slavish condition of nature, as that some do enjoy an outward liberty and freedom: like as in the inward faculties of the soul, the Lord giveth unto some more light of understanding, dexterity of wit, profoundness of judgement, and other natural gifts, than unto others. 3. The spiritual liberty is wrought in us by grace in Christ, which is from the subjection of sin, and malediction of the Law; that our conscience is no more terrified with slavish fear, but we are at peace with God: and beside, by this spiritual liberty, the faithful have restored unto them the dominion over all creatures: that though not in external possession, yet in a spiritual right, all things are theirs, whether the world, life, death, things present or things to come, 1 Cor. 3.22. and all things work to the best, to those that love God, Rom. ●. So these may very well stand together, external servitude, and spiritual freedom: it is possible for one to be a freeman to God, and yet a servant in the world, and another to be a bondman to sin, and yet free in the world: for there are diverse objects of these two kinds of liberty and bondage; the outward freedom respecteth this life and state, the free use of riches, and pleasures of this life: the spiritual and internal freedom hath set before it the salvation of the soul, the favour of God, and life eternal. Christian religion than overthroweth not the diversity of degrees among men: But as Christ, though he were by his spiritual right, free from all taxes and impositions, yet lest he should offend, paid poll money, Matth. 17. so Christians, though they are made free by faith in the Son, yet for the maintenance of peace and love, and avoiding of offence, in disturbing the temporal State, they are bound as well as others, to be subject unto the powers of this world: Et potestatibus 〈◊〉 nos subjici in eo homine qui elementis, ex quibus constat, subditus est: In respect of that man of ours which is subject to the elements whereof it consisteth, Borrh. QUEST. XI. How these six years are to be accounted. Vers. 2. HE shall serve thee six years, in the seventh he shall, etc. Some do expound this De publico & generali anno septimo, of the public and general seventh year, some of the private, as every man's service began, Lippoman. But that it is to be understood of the public year of intermission, it may be made plain by these reasons: 1. Because, whereas every seventh year was appointed a year of intermission, to forbear tilling of the ground, or exacting of debts, Levit. 25. Deut. 15. if every man should make a year of remission of servants in his own house, and not observe the general and solemn year of intermission, this would have brought in and bred a great confusion▪ Tostat. 2. This also appeareth by the analogy of the great year of remission, which was in the fiftieth year: for there the buying of possessions or servants was no● to be counted from the time of such buying, but from the year of Jubilee, for as many years or few remained of the Jubilee, so was the price to be valued, Levi●. 25. Tostatus, 〈◊〉, Lyran. 3. And beside seeing in the seventh year, there was a 〈…〉: for if a man might exact service of his servant, and not 〈…〉 more base than their substance, which is not to be 〈…〉 then the meaning is, not that every 〈◊〉 of the Hebrews 〈…〉; for it might so full 〈◊〉 that he should serve but one, if he were bought immediately before the year of Jubilee, but that he should not at any time serve above six years, Tostat. QUEST. XII. The reasons why they ought to set their servants free. HE shall go out free for nothing. 1. That is, he shall pay nothing for his liberty, because he is made free by the Law: nor yet for any thing else. As if the servant had lain sick any time of the years of his service, and his master had been at cost in healing of him; his master in this case was to expect no recompense, because his servant was as his possession, even as the ox or ass, purchased for his profit, and therefore his master was to stand to the loss of it, Tostat. qu. 6. 2. And the reasons why this favour was to be showed unto the Hebrews being servants, were these: 1. The Lord saith, For they are my servants, which I brought out of the land of Egypt, Levit. 25.42. that is, he doth not only put them in mind of that general benefit, of their deliverance out of the bondage and servitude of Egypt, the remembrance whereof ought to make them kind and merciful to their servants the Hebrews, which were partaken of the same common deliverance: But the Lord likewise pleadeth his right and interest in them, saying, They are my servants: so that although the Lord did somewhat depart from his own right, in suffering of them to serve six years, in regard of their necessity, yet if they should hold them in perpetual servitude, they should usurp upon the Lords right, seeing they were his servants. 2. Another reason is taken from the manner and condition of their service, Deut. 15.18. He hath served six years, which is the double worth of an hired servant: which is so said, either because the service of six years is double to the time of hired servants, who used to covenant from three years to three years, Vatab. Or rather because their works were more laborious than were the hired servants, jun. For he was to do his work, for the which he was hired, and no more: but the other, when he had done in his business in the field, came home, and ministered to his master first, before he did ea● himself, Luk. 17.10. And they only served not their master by day, but by night they kept their flocks in the field, as is evident in the example of jacob, Gen. 31.40. Simler. 3. A third reason is taken from a promise of blessing: The Lord thy God shall bless thee in all that thou dost, Deut. 15.18. Simler. 3. Though this Law concerning the freedom of servants, did specially concern the policy of the Jews, and so belongeth not unto us, for now servants are not bought and sold among Christian● in the Roman Empire, but only hired, Osiander. Yet the equity of this Law doth bind us, that all they which have others in subjection under them, should use their authority moderately and in mercy, Galas. 4. The word here used, ch●pshi, interpreted free, signifieth also solitary, because servants were not solitary, or alone by themselves in the house, but attended on their masters: they which were free, were solitary and by themselves, giving no attendance upon any, Oleaster. QUEST. XIII. Why the space of six years is limited for their service. BUt concerning the limiting of the space of six years for service, and the appointing of the seventh for liberty, what might be the reason thereof, thus it is diversely scanned. 1. Some do thus moralise it: by six years, they understand the perfection of the active life, because in six days the Lord made the world; he that will come unto contemplation, must first approve himself in action, Lyr●n. 2. Isid●re maketh this application, in sex atatibus hujus s●culi servientes, etc. when we have served the six ages of this world, in the seventh, which is the eternal Sabbath, we shall be free. 3. But I prefer rather Rupertus conjecture, that this privilege of going out free in the seventh year, and serving six, was proper to the Hebrews: Quia videlicet pater ●orum jacob sex annis pro gregibus Laban servivit, etc. Because jacob their father served six years for Laban's flocks, and went out free in the seventh, choosing rather to sojourn with his fathers, Abraham and Isaac, than to serve among his kindred for more profit: therefore, Haec ingenuit as patris illam posteris apud Dominum thesaurizavit: This ingenuous mind of their father did treasure up this privilege before the Lord, for his posterity, that none should be compelled to serve above six years: Rupert. lib. 3. in Exod. cap. 35. 4. But the best reason of all is, because as the Lord had from the beginning given them a Sabbath of days, which was the seventh day of rest: so also he gave them a Sabbath of years, that every seventh year the land should rest, and servants should rest from their labours, and debtors from their creditors: and they had also a Sabbath of seven times seven years prescribed, that when they had counted seven times seven years, than the fiftieth year should be the great year of remission, the year of Jubilee, which was a lively figure of that acceptable time of general remission, at the coming of the Messiah. QUEST. XIV. How the servant is said to come in with his body, and to go out with his body. Vers. 3. IF he came himself alone. 1. Some read, If he came with his garment, he shall go out with his garment, Hierom. Lyran. But the word is guph, which signifieth a body, not gaph, a wing of a garment: the true reading therefore is, If he came with his body, that is, alone without either the body of his wife or children, Oleaster. And so read both the Chalde and Septuagint, If he entered alone, he shall go out alone. 2. But this case is excepted, that if he in the time of service should marry a free woman, and not a maid servant given him by his master, in this case the free woman should not lose her freedom, but should go out with her husband, Tostat. qu. 7. 3. And beside, as if he brought a wife with him, he went out with his wife, so by the like reason, if he had children before, they should be free likewise, jun. Nay if he should g●t children during his service, by a wife married before his service, those children also should ●oe out with him, and not remain with his master: partus sequitur 〈◊〉, the child followeth the condition of the mother, Tostat. quaest. 6. 4. And of the former reading, If he come in with his body, rather than, with his garment, these two reasons are given: 1. Because it is not like that the same garment with the which he entered could continue six years, Pallican. 2. And the servant was not to be sent out with his garment alone, but with a liberal reward of shrepe, corn and wine, Deut. 15.14. Simler. 3. Beside, the next clause confirmeth this reading: but If he were married, etc. so to come in alone, is to come without a wife or children, jun. QUEST. XV. What manner of wife the master was to give to his servant. Vers. 4. IF his master have given him a wife. 1. Some indifferently understand any maid servant, whether a stranger, or an Hebrewesse, and that such wife and her children shall be her masters, till the time of servitude come out, Genevens. But the master had no power to give an Hebrewesse maid to his servant to wife, but he must either take her himself, or give her to his son, vers. 7, 8. Piscat. Tostat. It is understood therefore of such maid servants as were of other nations, Osiana. 2. But it seemeth, that the master could not give a Cananitish woman to his servant to wife, for they are forbidden to contract marriages with them, Deut. 7.4. Tostat. quaest. 7. Neither had the master power to give any free woman to his servant: for the master was to give only his own, but a free woman was none of his possession, Tostat. 5. This must be understood, if the servant will take a wife, for otherwise, he was not to be compelled: for if there were not a free consent, it is held to be no marriage, and the Master could no more compel the servant to lie with a maid against his will, to get children for his master's profit, than to force his maid to play the whore for her master's advantage. It must be therefore presupposed, if the servant be willing to take a wife, as in some cases he might, either to mend his poor estate, or because he cannot live chastely all the time of his service, Tostat. quaest. 7. QUEST. XVI. Whether such separation between the servant and his wife were lawful. Vers. 4. THe wife and children shall be her masters, etc. 1. Some think that this was another cause of divorce and separation, sine libello repud●i, without a bill of divorcement: Cajeta●●: and do infer hereupon, that matrimonium in veteri lege non erat ratum, sicut nunc; that matrimony was not so sure then as it is now, when it is impossible, if it be lawfully made, to be dissolved, Tostat. Contra. 1. This cannot be said to be any kind of divorce, because the marriage is not held to be lawful with aliens. 2. And marriage was then as firm by the first institution, Gen. 2. as now, saving that much was permitted them by Moses Law for the hardness of their heart, Matth. 19 3. And marriage now may be dissolved for fornication, as our blessed Saviour showeth, Matth. 19 therefore it is untrue, that it is impossible now for lawful matrimony to be dissolved. 2. Some excuse this kind of separation: because the word is not absolutely given unto the servant, but only permitted for a time, while he is in service: and that she was given but upon condition, that the children which should be borne should be his masters: Pelican. Lippoman. But it seemeth rather, by the words of the text, that the master in this case giveth his maid absolutely, without condition, to be wife unto his servant. 3. Some make this to be the reason of this separation: Ne injuria Domino inferretur: Lest wrong might be done unto the master, if for showing this favour to his servant, he should lose his maid, Gallas. But this doth not fully satisfy, that matrimony, if it were lawful, should be dissolved for the master's advantage. 4. Wherefore the best answer is, that such marriages with strange women was not pleasing unto God, neither was it lawful marriage: and therefore such separation was not unlawful: and by this means God would have the Hebrews terrified from matching with heathen women, junius: as in Ezra his time the Israelites did put away their strange wives, having had, some of them, children by them, Ezra. 10.44. QUEST. XVII. Why the servant was brought before the judges, and what door he was set to. Vers. 6. THen his master shall bring him to the judges, and set him to the door, etc. 1. The servant refusing his liberty, either for the love of his wife and children, or else loving his own case, because he is well with his master, was to be brought before the Judges (called Gods, because they are in God's place) both, caevendae frandis causa, to prevent all fraud and deceit, that masters at their own will should not prolong the time of their service: Simler. and that this being done publicly, others might be afraid of the like ignominy: Gallas. and to the end that the servant should make public profession, that he continued in his service willingly, Piscator. 2. By the door is not here understood the door of the Tabernacle, as Gregor. for the Tabernacle was not yet made, and the Judges did not use to sit there: nor the gate of the City, as Borrh. Genevens. for, not d●lath, but shaghar, signifieth the door of the City: Piscator. But he was brought to the door of his master's house, Deut. 15.17. where his ear was bored thorough by the appointment of the Judges, jun. Cajetan. Vers. 6. His master shall boar his ear thorough. 1. Some think this was done to set his ear to the post of the door to boar it thorough, in remembrance of the striking of the door posts with blood at the first institution of the Passeover in Egypt: ex Tostat. qu. 8. But there is no sense for this. 2. Some do moralise it; that by boring the ear is signified, that one should not do good works for to hear the praise and commendation of men. But this is as far fetched as the other. 3. Tostatus thinketh the reason was: Debebat puniri in aure male audiente, etc. He was to be punished in his ill hearing ear, that the mulct may be proportionable to the fault, because he listened no better to his liberty, quaest. 8. 4. But generally the boring of the ear was a note of ignominy, and conspicuous: ut si non horrerent servit●tem, horrerent saltem ignominiam publicam: that if they were not afraid of servitude, at the least they should be afraid of such reproach and ignominy, Cajetan. And therefore he is brought to the door, ut multos habeas inspectores & testes, that he may have many witnesses and beholders: Rupertus. And in particular his ear is bored, not his face or forehead marked, as the Romans used to brand their fugitive servants: because they were a free people, God would not have such ignominious marks set upon them: Marbach. 2. And, Per ●●ris terebrationem perpetuam sub domin● obedie●tiam, etc. By the boring of the ear he signifieth his perpetual obedience under his master: and by applying him to the door, is meant, that the servant should not go out at the door without his master's leave: Theodoret. 3. Fiebat perforatio tanquam detenti● servi ad do●●um illam: This boring and fastening of the ear to the door, signified the detention of the servant in that house, Cajetan. 4. And hereby is insinuated, perforata auris aeorum, quise Deo serula 〈…〉 the boring or opening of their ear, who do addict themselves to God's service, Borrh. as David saith, Psal. 40.6. Mine ears hast thou opened, or prepared. QUEST. XVIII. Of the diverse kinds of punishments used among the Israelites. Vers. 6. HE shall serve him. There were six kinds of punishments used among the Israelites: 1. The first and greatest was the taking away of the life, which was in great offences, as of murder, adultery, idolatry. 2. Then there was poena talionis, the punishment of equality or retalion, as when eye went for eye, tooth for tooth, vers. 24. and of this kind was the whipping of the body, Deut. 25.2. 3. There was poena damni, the punishment of loss and damage, as in theft they were to make restitution out of their own goods, Exod. 23.1. 4. There was poena ignominiae, the punishment of ignominy and shame: as his shoe was drawn off, and his face spit upon, that would not take his brother's wife, to raise up seed to his brother, Deut. 25. Tostat. qu. 8. Thom. and in this case the servants ear was bored thorough. 5. Poena servitutis, the punishment of servitude: which was inflicted in two cases, when as either a man not being able to make restitution, was sold for his theft, chap. 22.3. or, when the servant refused his freedom. 6. Unto this may be added, exile and the restraint of liberty; which the Law did not inflict in general, that any should be banished altogether out of the land, lest it might cause them to fall to idolatry: as David complaineth, 1 Sam. 26.19. They have cast me out this day from abiding in the inheritance of the Lord, saying, Go serve other gods. Yet there was aliquod particulare exilium, a particular kind of exile, as when he that had killed a man, and not wilfully or of hatred, was confined unto one of the Cities of refuge, Thom. 2.2. qu. 105. art. 2. ad. 10. QUEST. XIX. What is meant here by Ever. FOr ever. 1. Hierome observeth that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholam with vau, signifieth eternity, but without vau, as it is here, it is taken for the fiftieth year which was the Jubilee: Hierom in Galata●, chap. 1. But this observation doth not always hold. Augustine saith, that is called here aeternum, for ever, cujus temporis sinis non est, of which time there is no end: Locut. 91. Oleaster saith it signifieth tempus occultum, an hid time: for in that sense also the word is taken. Theodoret, that it signifieth tempus definitum, determinatum, a definite and determinate time: as the time of a man's life. But it is here rather taken for the year of Jubilee, whether it were nearer or further off: for then all servants whatsoever were redeemed: Sic Lippom. Lyran. Tostat. as Levit. 25.39. jun. QUEST. XX. When the servant was to go out free in the seventh year, when in the fiftieth year. BUt there may seem to be some repugnancy between this Law, Exod. 21.2. of the servants going out free in the 7. year, and that Levit. 25.29. He shall serve thee unto the year of jubilee. 1. The places are thus reconciled, that here he speaketh of the freedom of such servants in the seventh year which accept of their freedom: but there of such, which refuse to be made free, who shall serve for ever, that is, to the year of Jubilee. 2. Other cases likewise are put, when servants go not out free in the seventh year: as if either they be not Hebrews, for than they have no benefit by this Law, which is made for the privilege of Hebrews being servants. 3. Likewise if an Hebrew were sold not to an Hebrew, but to a stranger, he was not to be set free in the seventh year, but might be redeemed by any of his kindred, an estimation being made of the price, according to the nearness or farnesse of the year of Jubilee, 〈◊〉▪ 25. Simler. QUEST. XXI. Certain cases put when the year of jubilee came before the year of remission. ALso other cases may be put: 1. What if a man sell himself to serve five years before the year of Jubilee, and in the mean time his master give him a wife, and he hath children by her, whether that he shall go out with his wife and children in the year of Jubilee? The answer is, that he shall: for then in the year of remission he should go out alone without wife and children: yet the Jubilee being a general remission of all kind of bonds and contracts, than he, his wife, children, and all, shall be set free. 2. Likewise, if the year of Jubilee come before the year of remission, he that refusing to go out free, for love unto his wife and children, was to have his ear bored, shall not now have his ear bored: for that was but a sign of his perpetual service till the year of Jubilee: which year being now come, he is released of the bond of servitude, and so freed also from his boring▪ which was a sign thereof, Tostat. quaest. 9 QUEST. XXII. Whether it were lawful among the Israelites for the parents to sell their children. Vers. 7. IF a man sell his daughter, etc. 1. It is not like, that simply it was lawful for the father to sell either son or daughter, as Gallasius thinketh, seeing that even the Heathen Emperors Dioclesian and Maximinian, provided by Law, that parents should not sell their children: therefore this was not properly a selling of them: Non datur pretium, ut serviat, sed principaliter ut ducatur: The price was not given that she should serve, but principally that she might be married, Tostat. qu. 9 2. And this must be understood of maids not yet come to years, as R. Solomon thinketh, under twelve year old: both because afterward they were not in their father's power, Borrh. as also, for that there was no danger to their chaste virginity, being sold before they were marriageable: but after there was, Tostat. quaest. 9 3. There was difference between the selling of a maid by her father, for than she was to be handled otherwise than common servants: and when she sold herself: for in this case she was not to be free till the seventh year, as it was with other servants, Deut. 15.12. 4. Tostatus seemeth to be of opinion, that no women, whether virgins or widows (for wives were under their husband's power) could sell themselves, because they put their chastity in hazard when they were so sold into service, Tostat qu. 9 But this seemeth to be contrary to the letter of the Law, Deut. 15.12. any Hebrewesse might sell herself, as well as an Hebrew. QUEST. XXIII. In what sense it is said, She shall not go out as other servants. Vers. 7. SHe shall not go out at other men servants, etc. 1. Historia scholastica maketh this the sense: that she shall be dismissed by a bill of divorcement, and not go out as other maids, but as other free women were dismissed if her master had espoused her to himself, or his son: if not, she should go forth as other maids, that is, sine mercede, without any reward. Contra. 1. But in case that her master had taken her to wife, now she was free, and no longer as a servant: this Law than should have been impertinent, in speaking of her going out of service, but not as other servants. 2. And the latter part of this exposition doth contradict the text, inferring that she shall go out as other servants, whereas the Law saith otherwise, She shall not, etc. 2. Tostatus giveth this interpretation: By other maid servants he understandeth such maids as were of other nations, which were two ways set free, either being redeemed by money, or else if the master perished the eye or tooth of his maid, she should be set free for her eye or tooth, Exod. 21.26. But the case of Hebrew maids was diverse, they should be set free without money: and if their eye or tooth were hurt, their master should pay eye for eye, tooth for tooth, vers. 24. as if the hurt had been done to other free men, or free women. Contra. 1. But it is evident, that this Law meaneth not by other servants those only of other nations, but such as were spoken of before, namely Hebrew servants, jun. 2. And beside, it is not fit to run for the exposition of this difference to other places: this Law itself showeth afterward, wherein this privilege beyond other servants consisteth. 3. Augustine thus understandeth it: she shall not go out as other maids, for remunerabit eam, he shall reward her: so also Vatablus, because other servants did go out, nudi & sive mercede, naked and without any reward. But Augustine here following the vulgar Latin, readeth ancillae, maids, whereas it is in the original, as other men servants. So also Rupertus: this is prescribed according to the precedent of their father jacob, Qui non passus est illam, sicut ancillam, si●e dote exire: Which would not suffer his wife as a maid servant to go forth without a dowry. But this is not all. 3. Procopius referreth it to that which followeth, vers. 8. He shall not have power to sell her to ● strange people. But it was not lawful to sell any other Hebrew servant to a strange people: therefore this had been no such privilege. 4. The most thus understand it: Vult potestatem habere redimendi se ante sexennium; He would have them to have power to redeem themselves before the six years expired: which it was not lawful for other servants to do. So Lyran. Marbach. Osiand. Borrhaius with others: this was part of the privilege, but not all. 5. But this privilege is more general, and containeth diverse branches, as afterward followeth: for he was either to espouse her to himself, or to his son▪ or suffer her to be redeemed of her friends: if none of these, he was to provide her of three things, food, raiment, and dwelling, or else to let her go out free i in all these respects it is said, She shall not go out as other servants did, I●n. in Analys. QUEST. XXIV. Whether it must be read betrothed or betrothed not. Vers. 8. IF she ple●se not her master, so that he betrotheth her not. There are diverse interpretations made of this verse: 1. The Latin readeth, If she please not her master, cui tradita fuit, to whom she was delivered, that is, upon hope of marriage: so also Tostat. Borrh. Lyran. But in the original there is the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lo: and therefore it cannot be read affirmatively. 2. Some think that the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lo, not, is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lo, to him: and that in fifteen places beside in the old Testament, the adverbe is taken for the pronoun, whereof this is one; and so they read thus: If she displease her master, who hath betrothed her to himself: So read the Chalde and Septuag▪ so also Lippom. But beside that it is a forcing of the words, to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adverbe for the pronoun: it is not like, that after a man had espoused unto him a wife, another should have liberty to redeem her. 3. Therefore the true reading is: So that he do not betrothe her to himself: Vatabl. jun. or, suffer her to be redeemed, that is, of her friends: yet he shall have no power to sell her to a strange people. QUEST. XXV. How she was to be redeemed. Vers. 8. OR cause her to be redeemed. 1. Tostatus giveth this sense, De● alteri qui came emat: He shall give unto another money to redeem her, and so take her to his wife, qu. 9 But this is not like, that having paid for her before to have her service, he should give money again to be rid of her. 2. Vatablu● thus expoundeth, remittet illi pecuniam servitutis, etc. he shall release unto her the money, or price of her service, as though she had been redeemed with money. So also Oleaster. But this were an improper speech, He shall cause her to be redeemed, that is, let her go out free: the one seemeth to be contrary to the other: for they which went out free, needed not to be redeemed. 3. Wherefore the meaning is, he shall suffer her to be redeemed either by herself, Oleaster; by her father, Osiand. or some of the next of kindred, jun. or by him that intendeth to have her to his wife, Marbach. And she must be redeemed at a reasonable price, the years of her service which she hath served being considered: as if she were sold to serve six years for six pound, three of those years being past, she was to be redeemed at any time, before she had served the whole six years, for three pound, half the money, Lyran. Galas. QUEST. XXVI. Why it was not lawful to sell their maids to strangers. Vers. 8. HE shall have no power to sell her to a strange people, etc. 1. Cajetan understandeth here, homini Hebra● alterius populi, she should not be sold over to an Hebrew of another people or place: because the Hebrew maids were not to be carried from City to City. But Oleaster giveth a good reason against this sense: Populus alterius urbis non videtur alius populus ab Israeli; The people of another City seemed not to be another people from Israel. 2. Therefore the meaning is, that she should not be sold over to any other strange people of the Gentiles, for these reasons: 1. Because injury was done unto God, when as those whom he had chosen for his peculiar people, and were properly his servants, should become slaves to Idolaters, and so the name of God among the Heathen should be blasphemed. 2. There was wrong also offered unto the maid, which should be so sold: bo●h because her bondage should be perpetual, and not for a time, as it was among the Hebrews: beside, her chastity was like to be endangered among the Gentiles; and herself in great hazard to be corrupted in religion, and seduced to Idolatry, Tostat. quaest. 10. 3. And as it was not lawful to sell her unto any strange nation, so neither to any of the strange people which sojourned among the Israelites: because both such kind of service was more hard, and beside it continued longer: for like as the strangers which were servants to the Hebrews, were in harder case than the Hebrews servants, Levit. 25.46. for they were the Israelites possession and inheritance for ever, and were not set free, neither in the seventh year of remission, nor in the year of Jubilee: So the Hebrew servants, which served strangers, were in worse condition than those which served Hebrews: for an Hebrew serving an Hebrew, was set free in the seventh year; but if he served a stranger, he could not have his liberty till the year of Jubilee, unless he were redeemed with money, Levit. 25.55. Tostatus. 4. The meaning then of the Law is this, that if the master did neither marry his maid himself, not his son, he should suffer her to be redeemed; but in no wise was he to sell her to any strange people, Marbach. Which is therefore especially forbidden, because the Gentiles buying servants for a perpetuity, would give more for them than the Hebrews would, whom they were to serve but six years: therefore it was needful that the covetousness of the Israelites should herein be restrained, Tostat. qu. 9 QUEST. XXVII. What the meaning is of these words, He hath despised her. SEeing he hath deceived her, or dealt perfidiously with her. 1. The Latin following the Septuagint readeth, Because he hath despised her, that is, deflowered her: so also Augustine expoundeth: humiliavit eam concumbendo cum ca, he hath humbled her in lying with her: quaest. 78. in Exod. and the Chalde in the same sense reads, cum dominatus fuerit ejus, having ruled over her: so also Lippoman. Gal●s. But this sense cannot be admitted: for to what purpose should the maid be redeemed by her friends, if her master had deflowered her? it had been wrong enough to rob her of her virginity: and in this case the master should rather have paid money, to recompense the loss of her virginity, than to take money to redeem her: therefore Cajetan here well understandeth, that puella est incognita à Domino, the maid spoken of here is supposed not to have been known of her master. 2. Oleaster findeth out a new signification of the word; bagad, he would have to signify, to deal covertly, or to cover: whereof a garment is called beged, of covering the body, and so he expoundeth thus, quia oper●it eam, id est, maritum egit, because he hath covered her, that is, played the part of an husband toward her: for the use was for men to spread their garment over them, whom they intended to marry, as Booz did to Ruth, chap. 3. But beside this is an unwonted and insolent signification of the word bagad, which betokeneth properly, to deceive, beguile, deal fraudulently: this sense cannot be received, for the reason before alleged. 3. Osiander referreth this fraudulent dealing, to the not providing of things necessary for her, which afterward is prescribed, and so shifteth her off. junius understandeth it of his selling of her to strangers, wherein he transgresseth against the Law. But it is better expounded of the masters deceiving of the maids hope, accipiebat eam sub spe ut faceret eam uxorem, he took her with hope to make her his wife, which he not performing, therein deceiveth her, Tostat. quast. 10. and B●rrhaius, Piscator. QUEST. XXVIII. What kind of betrothing is here understood. Vers. 9 IF he have betrothed her to his son, he shall deal with her, etc. 1. The first case was put, if a man bought a maid servant, with intent to make her his own wife: now, here it is showed what is to be done, in case he take her for his son, Tostat. 2. Some understand this betrothing, of a promise only of marriage, not of any actual contract: as if the father should say, I will this maid to be my son's wife: and so notwithstanding such espousals, he might cast her off, and afterward take another, though he had deflowered her, Tostat. So also Oleaster pressing another sense of the word jaghad, which signifieth to appoint a time, will have it here to signify, the appointing of a time of espousals. But it seemeth, that such espousals are here spoken of, whereby the maid became his wife, because he was to endow her, as other virgins being free, had their dowry given them, chap. 22.16. 2. Cajetanus picketh out another sense, that he shall give her her dowry, if she displease, and he purpose to send her away, because he hath taken away from her her virginity. But this is contrary to the text: for she is now espoused to his son, therefore she displeaseth not; neither is there here mention made of casting her out, but of endowing her, and making her the son's wife. 3. The meaning than is, ut ingenia puella nuptui detur, she shall be given in marriage, as if she were a free woman: her dowry being appointed her, and all other necessary things, jun. And in this case he shall use her no otherwise, than if he had bestowed in marriage his own daughter, Osiander. QUEST. XXIX. Whether it were lawful to take another wife to the former: Vers. 10. IF he take him another. 1. Some understand if he take him another wife beside this, quamvi● 〈◊〉 uxor ei superinducatur, although another wife be brought in over and above, Gallas. Tostat. But if this first were now become the son's wife, she should be free by her marriage, and therefore that clause following should be superfluous, vers. 11. she shall go out free. And it is not like that the Law would allow the wife without any further solemnity to be dismissed: therefore all this is yet to be understood of her that was a servant, and not a wife. 2. Cajetan saith, Si acceperit aliam concubinam: If he take him another concubine, and keep this still. But the Law alloweth not any man to take a maid to be his concubine, as Lyranus noteth, though therein Tostatus find fault with him: for Deut. 23.17. it is said, There shall not be a whore of the daughters of Israel. Tostatus answereth, that this is to be understood of common harlots, not of concubines. But, if it had been lawful for one to keep a concubine, and then to turn her off, and so she become another's concubine, she was by this means little better than common. 3. Therefore the meaning is, if the father or the son (not the son only, as Vatab.) take another wife, and not this, he shall provide sufficiently for her, jun. If he refuse to espouse this unto his son▪ but take another, than he shall do as followeth: Osiander. 4. Some think further, that this is understood de ancill●●bjecta, of a maid rejected and cast out, Lyran. Some, that he shall thus provide for her a certain time after she is married to another: Osiand. But it is evident, that this maid, to whom these things are to be performed, is to cohabit still in the house: ne ut cum abjecta exterave ancilla agito: he shall not dealt with her as with an abject or foreign maid, jun. QUEST. XXX. Of the true reading and meaning of the 10. verse. Vers. 10. HE shall not diminish her food, her raymint and dwelling. Two of these words are diversely read: 1. The first word sheerah, some read expenses, expenses, that is, necessaria ad vitam, necessary things for her life, that is, meat and drink: Tostat. Lyran. Some read nuptias, shall provide a marriage for her, Latin. and so reads Augustine. But the word sheerah signifieth neither of these. Oleaster will have it here to signify, the remainder or residue▪ because the second wife or concubine had the relics or remainder of the principal wife. So shear is taken, 1 Sam. 16.11. There remaineth yet a little one: but there the word is (shear) here it is sheerah: therefore it is better translated, meat, food, or flesh▪ jun. Vatab. Lippoman. Cajetan, following the Chalde: so also read Montanus, Paguine, Osiander. 2. The other word, gonah, is more doubtful. Some read, pretium pud●e●tiae, he shall not diminish the price of her chastity: Latin. Scilicet ablata, that is, taken away from her: Gloss. interlinear. Lyran. But the word gho●ah, signifieth no such thing. Some read horam, her time or hour: which some interpret, tempus nubendi, time of marriage: some the time of her service, He shall not diminish her wages for her service: Ex Lippoman●. Some, debitum conjugale, understand and it of the marriage debt: jus conjugale, the right of marriage, Cajetan: Vatab. Concubit●m, this lying with her, Chalde: so also Augustine: Actum matrimonialem: The matrimonial act he shall not defraud her of: for they which had many wives, did not give unto every one of them their time: as may appear in the story of 〈◊〉 and L●ah, who purchased of her sister to Judge with her husband, for her son's Mandrakes, Genes. 30. But beside, that this were apparently to allow the use of concubines, which no where the Law of Moses doth, the word ghonah is not found in any such sense. But it rather signifieth cohabitation, or dwelling: for the word maghon, which cometh of the same root ghoa, is taken for an habitation or dwelling: so read jun. Oleast. Montan●●. The meaning than is, that he shall allow her her food, raiment, and cohabitation or dwelling, because he hath dec●i●ed her of the hope and expectation of marriage. So the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which word Augustine understandeth 〈◊〉 ubi n●m▪ lying with her: but it rather signifieth conversation: that is, he shall suffer her still to cohabite and converse in the house, not as his wife, or concubine, but now as a free maid, and no longer a servant. QUEST. XXXI. What those three things are mentioned in the text. Vers. 11. IF he do not these three, etc. 1. Some expound these three things to be these, if the master that bought the maid, will not take her for his wife, nor give her to wife to his son, nor yet retain her as his concubine: Ex Lyran●. But this cannot be, for these reasons: 1. Because it would follow, that it was by the Law allowed to take a maid to be one's concubine, which was apparently a sin, and a transgression of the seventh Commandment, Thou shalt not commit adultery. 2. The sense and sentence should remain imperfect, it being not determined what should be done, if he refused to give her food, raiment, and dwelling: if this clause should be referred not to the three things spoken of immediately before, but to those other there given in instance, Tostat. quaest. 12. 2. Augustine supposeth these to be the three, if he neither marry her himself, nor his son, neither have deflowered her, than she shall go out free, quast. 78. in Exod. But there is no mention made at all before of deflowering her, but of 〈◊〉 her; therefore this cannot be any of the three. 3. The most do make these the three things: if he neither take her to wife for himself, nor for his son, nor yet suffer her to be redeemed. So Mac●ach, Borrh. Lyran. Genevens. But this exposition cannot stand: 1. Because these three things mentioned, must be all performed, otherwise he must let her go out free: but these three were diverse cases, and are propounded disjunctively; either the father to marry her, or the son, or to suffer her to go out free. 2. In this sense the text should imply a contradiction: for if these several cases before propounded, be these three things, whereof one is this, that if the father do not marry her himself, he shall suffer her to be redeemed, that is, for money: but here it is said, she shall go out free, paying nothing: so she should go out for money, and go out without money. 4. Wherefore the fittest sense is, and most agreeable, to refer this clause to the three things going next before: he shall not diminish her food, apparel and dwelling: Sic Tostat. jun. Cajetan. QUEST. XXXII. Whether maid servants were set free in the seventh year, and not sometime before, sometime after. Vers. 11. SHe shall go out free paying no money. 1. She should be set at liberty, not only in the seventh year of remission, but before, si appareant in ea signa pubertatis, if the signs of her womanhood appeared, Lyran. And the reason is, that if she stayed still in servitude, being apt for marriage, and neither her master, nor his son take her to wife, she might be in danger to be deflowered, or else lose the time of her marriage, passing over her virginity in service, Tostat. So that such maids might be made free before the year of freedom came. 2. But if the seventh year of redemption returned before the maid came to years of marriage, which the Hebrews do appoint at twelve, then could not the master yet show his liking or disliking of her: and therefore such young maidens were not made free, no not in the seventh year: for all this Law is grounded upon this supposition, If she please not her master, that is, if he purpose not to espouse her to himself, or to his son: but this pleasing or displeasing could not appear until the maid were ripe and fit for marriage: therefore in this case they expected rather the accomplishment of her ripe age, than the approaching of the seventh year, Tostat. qu. 13. QUEST. XXXIII. The summary sense of this Law, concerning maid servants. NOw concerning the meaning of this Law in general: 1. Cajetan thus resolveth the whole Law: this maid servant, that is sold by her father unto her master, is either incognita à Domini, unknown of her master, or known: if the first, then may he sell her, but not to any strange people: if she be known, and afterward displease, either her master casteth her off, and then he must give her a dowry, as if she were his daughter: or he purposeth to retain her still, as his concubine, than he shall provide for her, meat, cloth, and dwelling. Contra. 1. There is no liberty given to the master to sell his maid servant to whom he will: but he must suffer her to be redeemed, which was to be done by the next of the kin. 2. When he had espoused 〈◊〉 to his son, it is not like that he would then cast her out of the house, and send her away with a dowry, but retain her still. 3. And if it should be lawful for him to keep her still as his concubine, than the Law should allow the use of concubines, which is no where to be found. 2. Tostatus and Lippoman agree with Cajetan in the first case of suffering the maid to be redeemed, admitting, that her master had not known her: and in the two other, of giving her to his son, and of taking another unto her: but herein they differ, that Cajetan in the second case of espousing her to his son, presupposeth an ejection and casting out of the maid espoused, and so endowing her, the other think she is retained still. Their error then is, in supposing that this maid is known of her master, because she must so liberally be provided for. But the reason thereof is, because she was sold upon hope of marriage: which hope because she is frustrate of, this provision must be made by way of recompense. But this maid is not like to have been abused: for than it had not been enough to let her go out free, but he should endow her also according to the Law, chap, 23.16. 3. Oleaster thus resolveth this text: This maid either her master had company with, or had not: if the first, either she displeased afterward, and then he was to redeem her, that is, to set her free: or she pleased, than the father either taken her to wife, and so he was to use her as his wife; on his son, than he should use her as his daughter: or if he took another wife, he was to provide all necessary things for her. Now if her master had not known her, she was to serve him to the year of Jubilee, unless she before redeemed herself. Contra. Oleaster faileth here in these points: 1. He taketh redeeming for setting her free without money: whereas redemption of a servant was not without money. 2. If he had defiled her, he was not only to set her free, but to endow her, as before is showed. 3. If ●he maid was to serve him to the year of Jubilee, the maid servants should have less privilege than the Hebrew men servants, that were to serve but six years, whereas this Law intendeth them greater favour. 4. This then is the sum of the Law: A man buyeth a maid servant an Hebrewesse, he was either to suffer her friends to redeem her, or to marry her himself, or give her to his son: if none of these, he was either to keep her still, providing all things necessary for her: or to let her go out free for nothing, jun. QUEST. XXXIV. Of the end, scope and intent of this Law. NOw concerning the end of this Law, it is to be considered: 1. That the father, which should either of any unnatural affection, or compelled by necessity sell his daughter, might by this means be punished, by losing all his right and interest in his daughter, who did now, being sold out of her father's power, in familiam Domini transire, pass and was as incorporate into her master's family, jun. And so the father should be as it were bridled hereby from selling of his daughter. 2. Beside, this Law imposing such hard conditions upon the master, in such liberal sort to provide for his servant so bought, thereby also provideth, ut aut non emerentur ancillae, that either maids should not be bought at all, though their fathers were so hard hearted to sell them, aut meliore conditione servirent, or they should serve with better condition, otherwise than as common servants, Osiand. Marbach. And so this Law taketh order, ut nunquam capite vacent, that maids should never be without an head, jun. And so taketh care for them, as the weaker sex. 3. Further, in that the master was permitted to take his maid to his wife, though he had another before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temporis licitum erat, that was lawful by the sufferance and toleration of those times, Pelarg. 4. Again, though it were simply unlawful for the parents to sell their children: sed ne progrediatur impietat ad intolerabilem iniquitatem, etc. but lest such impiety should proceed to intolerable iniquity and injury, this Law provideth for such as were oppressed, pro tanto, sed non in totum, though not wholly and totally, yet to keep them within some measure, Lippom. 5. But this Law was much more equal than that Law of the ancient Romans in the 12. Tables, which permitted fathers to sell their sons, not once, but again, and the third time, only he was excepted, which had married a wife with his father's consent; which was afterward forbidden, C. de lib. & posth. or then that Law of Constantine, that one might sell his son for extreme need and poverty, though the son might afterward redeem himself: for the condition of children so sold was more tolerable among the Hebrews, their service being but for a time, Simler. This Law also is more reasonable than that constitution of justinian, tit. 6. the manumission. that unless the maid servant were married within six months, ab hero non dimittebatur, she was not at all to be dismissed from her master, Pelarg. QUEST. XXXV. What kind of smiting is here meant. Vers. 12. HE that smiteth a man that he die. 1. Here percussio accipitur pro occisione, smiting is taken for killing, Lyran. For if a man were smitten, and died not of it, there was another punishment than by death, vers. 19 Tostat. 2. Quamvis aliquo pòst tempore meriatur, etc. Although he die not presently, but some while after, that is so smitten, he shall suffer death for it, Galas. 3. The words are general: He that smiteth a man, whether he were an Hebrew or no Hebrew, his enemy or friend, ex re percussa intquitas percutientis manifestatur, the iniquity of the smiter appeareth by the thing that is smitten, Cajetan. 4. The Latin reads, he that smiteth a man, volens occidere, having a purpose to kill him, shall dye. But two exceptions are taken to this reading: for if a man did smite one, non animo occidendi, sed animo percutiendi, not with a mind to kill him, but to smite him only, he should dye for it, Cajetan. And again, if a man intended to kill, and did not, he was not to dye for it: for although before God he be a murderer, that intendeth it in his heart: yet the Law of Moses doth not punish the intent only of murder, but the effect, Simler. QUEST. XXXVI. Why the murderer was to dye the death. SHall dye the death, etc. 1. That is, shall surely dye, for this doubling of the word, importat majorem certitudinem, importeth greater certainty, Tostat. The interlineary gloss expoundeth, Morte spirituali, vel corporali, Death spiritual, or bodily: but I prefer the other sense. 2. This Law is set down in general, that whosoever smiteth, so that death follow, five intendat occidero sive non, whether he purposed to kill or not, should dye for it: but afterward follow certain exceptions from this Law Oleaster. This then is a general Law, that he which killeth should be killed again, Lippom. 3. And this Law is grounded even upon the Law of nature: for like as it is agreeable to nature, Vt putridum membrum abscindatur, ut reliqua conserventur, that a rotten member should be cut off, that the rest be preserved, so a murderer is to be killed, ne plures occidentur, lest more should be killed, Lippom. This Law is given unto Noah, Genes. 9 when the world was restored and here it is but repeated and renewed, Pelarg. 4. The Laws of other nations herein consent with Moses: the Athenians did severely punish murder, expelling the murderer from the Temples of the gods, and from all society, and colloquy of men, till he had his judgement, Galas. And by the Law Cornelia among the Romans, he which had killed another with sword, or poison, or by false testimony lost his head, if he were of the better sort; if of meaner condition, he was hanged on the cross, or cast unto wild beasts, Simler. 5. And the reason of this severity was, because murderers deface the image of God in man, and they lay violent hands to take away his temporal life, for whom Christ died, to give him eternal, Marbach. 6. But it must be understood, that the murderer was to dye by the hand of the Magistrate, it was not lawful for every one to kill him, jun. For the murder was first to be tried out by witnesses, which could not be done, but before the Judge, Simler. QUEST. XXXVII. In what sense the Lord is said to offer a man into ones hand. Vers. 13. IF a man hath not laid wait, but God hath offered, etc. Neither can a man take away the life of another, though he do willingly attempt it, unless God deliver him into his hands: yet this is the difference; that where a man intendeth not to kill, and yet killeth, illic tantùm Deus fecit, there God only did it: Hîc autem Deus, & homo propter voluntatem facientis, sed non fecit Deus, ut homo; Here man and God do it, because of the will of him that did it, though God otherwise doth it than man. So Augustine quaest. 79. in Exod. 2. So God is said to offer or (as the Hebrew phrase is) to cause him to run upon his hand, when it is done, nolente & imprudente homine: man not willing nor minding it, jun. And so this act seemeth to be casual, or accidental unto man; which are so called, non quia nullam causau● habent, not because they have no cause, for that is impossible, that any thing should be done without a cause: but because, causarum confluentium ord● nobis est incognitus: the order of causes concurring, is unknown unto us, Tostat. 3. Although the cause appear not to us, why the Lord suffered him, that is so offered to one's hand, to be slain, yet we are not to doubt, but that it is most just: Ex causa occulta permisit interfici, etc. God suffered him to be slain upon some hid cause, Lyran. occulta aequitate, by an hid equity: justo judicio paravit illum occidendum, he ordained him to be slain in his just judgement, Cajetan. Vel pro sceleribus, vel ad emendationem & purgationem malorum quae egerat; Either for his wickedness, or for the amendment, or purging of the evils which he had done, Tostat. quaest. 15. 4. Rupertus here giveth instance, how after this manner Saul was twice delivered into David's hand, in the cave, and when he took the spear and water pot from him: and further saith, that permissu legis poterat illum occidere, by the sufferance of the Law he might have killed him, and gone afterward to some of the Cities of refuge. But there is great difference between this offering of a man into ones hand, here spoken of, and that oblation of David's enemy unto his hand: for Moses speaketh here of such an unlooked for event, whereby one is slain: that opportunity offered to David was to try his patience, not to give him any warrant to kill: and if David had taken that opportunity to slay Saul, and had therein followed the carnal counsel of his servants, he had sinned in laying his hands upon the Lords anointed: for if David's heart smote him for taking away a piece of Saul's garment, how would it have tormented him, if he had taken away his life? Neither were the Cities of refuge appointed for wilful murders, such as this should have been, seeing that there was enmity before between Saul and David. QUEST. XXXVIII. What places of refuge were appointed. I Will appoint him a place to fly unto, etc. 1. This place during the sojourning of the Israelites in the desert, was the Tabernacle, as appeareth in the next verse, where mention is made of the Altar: but after they came into the land of Canaan, there were six Cities of refuge appointed, three beyond Jordan, and three of this side, jun. 2. But yet it seemeth, that the Tabernacle afterward, and the Temple was still a place of refuge, as appeareth by joab, who fled into the Temple, and took hold of the horns of the Altar, which notwithstanding could not privilege him. QUEST. XXXIX. Why the Lord appointed places for such to fly unto. NOw the reasons why the Lord appointed Cities of refuge, were these: 1. Lest that the innocent party might be slain by the friends of him whom he had killed, before his cause was heard; therefore he was appointed to fly to one of the Cities, that the manner of the slaughter might be there considered of by the Judges, Simler. 2. And to this end it was so appointed, that he might stay there to the death of the high Priest, jun. who was a type of our blessed Saviour, by whose precious death we are all set free. 3. And this was done, ut mentem corum hac ratione medeatur, etc. to heal and allay the mind and fury of those which otherwise would delight in murder, Theodoret. For by his absence, and in continuance of time, the rage of those that sought his life would be qualified: and therefore God provideth, that they should not be still provoked by the continual fight of him. 4. And further, by this, that he which killeth one unwittingly, is appointed to fly, it is showed, quòd reus poenae efficitur, that yet he is guilty of some punishment, Theodoret. So that involuntary kill was punished with a kind of banishment among the Israelites, Simler. So likewise among the Athenians such kind of manslaughter was censured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one years' exile, Galas. And so among the Israelites, he that escaped unto one of the Cities of refuge, was not to go out of the limits and bounds of the City: if he did, it was lawful for the kinsmen of the man that was slain, to kill him, Simler. QUEST. XL. What is to be counted wilful murder. Vers. 14. But if a man come praesumptuously, etc. 1. The word 〈◊〉, signifieth to deal arrogantly, insolently, to be lift up with swelling pride: as Psal. 124.5. it is applied unto the swelling waves of the sea, Oleaster: and two things must concur in wilful murder; it must be done wittingly and willingly: Hic non solum in●●ntio occidendi, sed mentis utraque pars; intellectus & voluntas describitur; Here not only the intention of killing, but either part of the mind is understood, the understanding in doing it with guile, and the will in presuming, Cajetan. 2. Cajetan thinketh further that this is a diverse law from the first general prohibition of killing, vers. 12. for here the law speaketh of killing a neighbour, or companion, there of any man; there no word is expressed of the intention, as here. Contra. 1. By neighbour, any man whosoever is understood. 2. And express mention is made here of the will and intention, because it is an explanation of the former law, Simler. 3. junius thinketh, that not he only which killeth, sed qui conatus est occidere, but went about to kill, is comprehended in this law, as Deut. 19.19. Ye shall do unto him, as he had thought to do unto his brother. Contra. 1. It seemeth by the general law, vers. 12. that this constitution is only for murder committed, and not intended only: for such smiting the law speaketh of, whereupon death followeth. 2. That law given in instance, Deut. 19 is touching false witnesses, whose false testimony breaketh out into action, into false witness bearing: so that there is not an intention only: for the false witness by his false testimony acteth as much as in him lieth, to take away the life of his brother: that place therefore is impertinent to this purpose. I approve here rather the judgement of Cajetan: Nec describuntur haec intus in animo, sed prodeuntia extra in actiones: Neither are these things described only in the mind, but proceeding without into action. QUEST. XLI. Of the difference between voluntary, and involuntary murder, and the diverse kinds of each. HEre then there is a manifest distinction of involuntary and voluntary murder or killing grounded upon the law of Moses·s 1. Involuntarie killing is of two sorts: there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chances, unlooked for and sudden events: as when one shooteth an arrow, and killeth one unawares: as Peleus killed his son being in hunting with him. There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, errors and oversights: as the father beateth his child, purposing only to chastise him, and he dieth of that beating: a Physician ministereth physic to his patient, intending to cure him, and do him good, and he dieth of it, Borrh. 2. There are likewise two kinds of voluntary, or wilful murder: ex proposito, of purpose, & ex impetu animi, in heat or rage. These kind of murders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquities: one may be slain ex proposito, purposely, either per insidias, by lying in wait, when one watcheth for the life of a man, and taketh him at advantage, as joab killed Abner, and afterward Amasa, they suspecting no such thing: so Ishmael killed Gedoliah, jerem. 41. Or else per industriam, when one of set purpose picketh quarrels, and seeketh occasions to provoke a man, that he may kill him: both these kinds are touched here, Tostat. quaest. 16. Than one may be killed in heat and rage, when there was no purpose before, as Alexander the Great killed Clitus, Pelarg. This kind, though not so grievous as the other, yet is a kind of voluntary kill. So there is extant a constitution of Hadrian the Emperor against him, qui per lasciviam causam mortis praebuisset, which was the cause of another's death through wantonness and riot, though there were no enmity before, that such an one should be banished five years, Simler QUEST. XLII. Why the wilful murderer was to be taken from the Altar. Vers. 14. THou shalt take him from mine Altar. 1. This may be understood either of the Altar of incense, which was in the holy place, or of the Altar of burnt offering rather, which was without the Tabernacle in the Court, for thither every one might easily flee, that had committed any such offence: but to the Ark no escape could be made, because there was no entrance thither. 2. R. Solomon saith, that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar, might be taken thence and judged by the law, as other malefactors and murderers. Which collection of his may be received, saving that it is not like they would suffer a murderous Priest to minister at the Altar. 3. But that other conceit of R. Solomon, whom Lyranus followeth, hath no good ground: that he that had killed an Hebrew wilfully, might be taken from the Altar, as joab was: but if he had only killed a Gentile, as a Moabite or Ammonite, though of set purpose, he was not to be taken thence, but was privileged by the Altar. But the contrary appeareth, that this law forbiddeth all voluntary and wilful murder, whether of Hebrew or Gentile: for it was more to kill a Gentile being free, than a Gentile that was a servant or bondman: but the master was to die for it, if he beat his servant to death, so that he died under his hand, vers. 20. which law must be understood of strangers and aliens that were servants, not of Hebrews, for they were not to deal so cruelly with them, Levit. 25.38. jun. much more therefore were they to die, if they of purpose killed any free stranger, Tostat. 4. If therefore the wilful murder as well of strangers as Hebrews be here forbidden, then both for the one murder, and for the other, might they be taken even from the Altar. 5. And the reason thereof was this, because they which did flee to God's Altar, eum tanquam patronum & judicem innocentiae suae implorabani: did sue unto God, as the patron and Judge of their innocency: & therefore they therein abusing God's name, were to be expelled thence, Gallas. QUEST. XLIII. What manner of smiting of parents is forbidden. Vers. 15. HE that smiteth his father and mother, etc. 1. The very smiting of the father or mother deserveth death, although they die not of such smiting: Cajetan. jun. as may appear vers. 12. where is directly expressed concerning the smiting of another, if he die, than the smiter shall be put to death, Piscator. 2. R. Solomon understandeth, that this is not meant of every smiting: but when upon the smiting ●he effusion of blood followeth, or some scar or wound is caused. But the very smiting of either of the parents showeth the malice and disobedience of the child, for the which he is worthy to die: as Deut. 21.18. the son for his stubbornness and disobedience was to be stoned to death. Indeed for every blow or smiting the child was not to die, if it were done unwittingly, or unawares: but if it were done of purpose, he deserved death. 3. And the reason is, because of the authority of the parents, which is the next unto God, Simler. Deo & parentibus non possumus reddere aequalia, etc. We can never make amends unto God and our parents, Cajetan. As also they seem not to be worthy of life, which are injurious to those, by whom they received their life, Gallas. QUEST. XLIV. Of the grievous sin of parricide. THough there be no express mention here of those that kill their parents, yet it followeth necessarily, that if it be a sin worthy of death to smite them, much more to kill them. 1. This even among the Heathen was counted so heinous a sin, that they thought none so wicked, that would commit parricide, and therefore Solon that wise lawmaker among the Athenians, maketh no mention of parricide, nor yet the Romans had any law against such: until the 642. year from the building of the City, which was the 100 year before the nativity of Christ, one Publicius Malcolus, with the help of his servants, killed his mother: against whom the City decreed this punishment, that he should be put into a sack, together with a Cock, an Ape, a Viper, and a Dog, and so cast into the water: Tostat. quaest. 17. The Egyptians caused such first to be beaten with thorns, and then to be burnt with thorns. The Macedonians did stone them to death: Pelarg. Plato lib. 9 de legibus, would have such grievously punished unto death, and then to be left unburied. 2. It is a like sin to kill the father, as to do it to the mother: yet the father is set before, as the more honourable person: and fewer examples are extant of those that have killed their fathers, than of the other. Oedipus is said unwittingly to have killed his father Laius' King of Thebes, taking him for his enemy: But Orestes killed his mother Clite●nestra Agamemnon's wife wittingly: so did Alcmeon his mother, being charged so to do by his father Amphiaraus, being slain in the Theban war, to the which his wife persuaded him to go: and therefore being deadly wounded, he commanded his son to kill her. Ninia likewise the son of Ninus killed his mother Semiramis, after he had carnally known her. Such beastly examples of parricide Heathen histories afford, who not knowing God, were without natural affection, and disobedient to parents, which were the sins of the Heathen, Rom. 1.30. Some write, that judas killed his father, and married his mother: Tostat. qu. 17. But it is not like, that if judas had so apparently showed his wickedness before, that our blessed Saviour would have chosen him to be one of his Apostles. QUEST. XLV. The law of man-stealing expounded. Vers. 16. HE that stealeth a man, and selleth him, or it be found with him, etc. 1. Some understand, if it be found with the buyer, that is, the man that is stolen be found sold over and delivered to the buyer, Oleaster. But then there should be a repetition of the same thing: for as much was said before, and selleth him: there cannot be a seller without a buyer. 2. Some do thus expound, if it be found, that is, proved by him that he hath stolen a man: So Lyran. Tostat. Vatab Simler. and the Latin text expresseth the same sense, convictus noxae, if he be convicted of the offence. But this clause had been superfluous: for this must be understood in all laws, that the offence must be sufficiently proved before it be censured. Again in this sense the law should be imperfect, not determining what should become of him that had stolen a man only and not sold him: some say, restitution should be made by the like, he should give two men for one, or give the price of two men. But this is no where to be found: restitution indeed was to be made in the theft of other things, Exod. 22.1. but there was not the like reason for men. 3. Therefore the meaning is this, that if one steal a man, whether he have sold him and delivered him over, or if he be found with him, as yet unsold, in both cases he should suffer death, for his malice appeared evidently in the stealing only, that he intended to sell him over: jun. Gallas. Osiand. So also Lippom. he was to be put to death, if the theft were yet found with him, propter crudelissimum institutum, for his cruel enterprise: how much more, si desperata fuerit venditi redemptio, if being sold he were past redemption? 4. By the ancient Roman laws, such men-stealers were condemned to the metal mines: by a latter law of Constantine, they were to be cast unto the wild beasts, Simler. QUEST. XLVI. The reason why man-stealing was punished by death. THe reasons why this kind of theft in stealing of men was so severely punished with death, were these: 1. Because man was created according to God's image, therefore in respect of the excellency and preeminence of the thing that was stolen, the punishment ought to be the greater. 2. Because by this means he that was sold lost his liberty, which is as precious as life itself: and to bring a man into servitude, quid aliud, quam sexcentis eum mortibus objicere? what was it else, than to expose him to an hundred deaths? Gallas. 3. And beside, they could not steal men, and sell them to the Israelites, but it would be known, and therefore it is like, that after they had stolen them, they sold them over to the Gentiles: and so they were in danger, that were so sold over, to be corrupted in religion, and seduced to idolatry, and so drawn away from the service of God, and by this means be brought into bondage both in soul and body: Simler. The interlineary Gloss therefore thus expoundeth, diabolo obnoxium f●cerit, hath sold him, that is, brought him into the devil's service. 4. Of this sin were Joseph's brethren guilty, in selling him over to the idolatrous Egyptians, who therein had a vain persuasion, that they were not guilty of his blood, because they spared his life: but in selling him over to be a slave, and that to an idolatrous people, as much as in them lay, eum è medio sustulerunt, they took him away as out of the world, Gallasius. QUEST. XLVII. What kind of cursing of parents is here understood. Vers. 17. HE that curseth his father or mother, etc. 1. There are two kinds of cursing; one, assumpto Dei nomine, when God's name is taken in vain withal: another, is without, Borrhaius. Lippoman thinketh, that this is understood of the first kind. But seeing the blaspheming of the name of God deserved death of itself, Levit. 24. and this law doth properly punish the cursing and blaspheming of the parents; it seemeth generally to be intended against all kind of cursing, and wi●hing evil unto the parents. 2. And it seemeth to be understood of an use and custom of cursing, not of every railing word, which sometime should be uttered by the child in rage and heat: for every such word to inflict death upon the child, would be thought too hard: sed ille, qui assuefactus est maledicere patri & maetri, etc. but he that is accustomed to curse his father and mother, and that for small matters, deserveth death: Tostat. as that law against disobedient children, Deut. 21.18. is made against those that are incorrigible, and are confirmed in their disobedience and stubbornness. So also Cajetan. As he that smiteth them, is worthy of death, so he that curseth: nisi imperfectio actus excuset, puta si non deliberato, aut leve verbum, etc. unless the imperfection of the act excuse, or he speak a light word of railing, etc. 3. And as cursing to the face of the parents is judged worthy of death: so also public backbiting and detracting: Publice enim detrahens perinde est, ac si palam detraheret: For he that openly backbiteth his parents, is as if he did it to their face: but it is otherwise in private backbiting and speaking evil of them: for detractor reveretur eum, cui detrahit, etc. the privy detractor doth fear and reverence him▪ whom he speaketh evil of: but he that curseth to the face, is impudent and shameless, etc. QUEST. XLVIII. What manner of strife the law meaneth. Vers. 18. WHen men strive together. 1. As contention is in words, so rixa, strife, properly is in deeds: cum ex rixa invicem se percutiunt, when striving they fall to blows, Thom. 2. The case is put of men: but if either a woman should strike a man, and wound him, or one woman should hurt another, they are subject to the same law: Tostat. qu. 19 3. And this law must be understood of those which strive and fight one with another, each offending the other, not when one defendeth himself: one cannot offend another without mortal and grievous sin, but one may defend himself without sin: and yet notwithstanding he may sin, sometime more, sometime less in defending himself: if he only seek in his own defence, to repel the wrong that is offered, it is no sin: si cum animo vindictae & odii, etc. If with a mind of revenge and hatred he defend himself, he sinneth, either less, when he findeth his anger kindled, and his patience violated; or more, when he bindeth himself wholly to be revenged: Sic Thom. 2.2. qu. 41. art. 1. 4. By smiting with stone or fist, is understood all kind of assaulting one either afar off, with stone, arrow, dart, or such like; or near hand, as with sword, staff in the hand: Simler. or all kind of hurting, either with weapon, or instrument, or without, Tostat. 5. And the law meaneth such hurting, where no member was perished: for in that case, they were to give eye for eye, hand for hand, foot for foot, vers. 24. Simler. QUEST. XLIX. What punishment the smiter had, if he which were smitten died. Vers. 19 IF he rise again, etc. then shall he that smote him go quit. 1. That is, he shall be freed from the sentence of death, though he be not innocent before God, nor yet altogether free from all civil punishment: for in this case he is to allow his charges for his resting, and to pay for his healing. 2. But here the doubt is, what punishment he should have, that in striving so smote his brother, that he died of it. Cajetan thinketh, that in this case he should fly unto one of the Cities of refuge: Quia non ex intention, sed ex repentina rixa percussio facta est; Because the blow or stroke was given not of purpose, but occasioned by a sudden brawl, etc. But if it had been so, as if death had followed upon such smiting, the smiter should go free, so neither, death not following, but some other hurt, that he is constrained to keep his bed, should he have been taxed so much as with the charges: if the taking away of the life in this case had not been punishable, much less any less hurt being not mortal. 3. Therefore I prefer here the judgement of Tostatus, that if he which was thus smitten in a fray or brawl, died, he that smote him was to die, whether he were Hebrew, that was so killed, or stranger, whether bond or free: for it was not lawful for them to kill a Gentile or stranger sojourning among them: and if a free man killed a free man, or a servant a free man, he was to die without all question: and if a free man killed another's servant, he was to die also: for if a master killed his own servant outright, he was punished by death, vers. 20. much more if he killed another's servant, Tostat. quast. 19 And that in this case, they which in strife killed one another, deserved to die, it is evident both by the general law before vers. 12. He that smiteth a man that he die, shall die the death: and by a necessary consequence here, If he rise again, that is smitten, and walk, he that smote him, shall go quit, that is, from the punishment of death: it followeth then, if he do not rise again, but die, that he shall not go quit. QUEST. L. What should become of the smiter, if the other died after he walked upon his staff. Vers. 19 ANd walk without upon his staff. But what if he die after he hath risen and walked upon his staff? 1. R. Solomon thinketh that the smiter was to be apprehended, and kept till he that was smitten were perfectly recovered: and if he did not, the other was to die: and by walking upon the staff, he saith is meant, the perfect recovery of his health, as Ezech. 4. the staff of bread is taken for the virtue and fullness of bread, by a metaphor. But though such metaphorical speeches are usual in the Prophets, yet in the setting down of laws, words must be taken in their literal sense, Tostat. 2. Therefore because the law saith, If he walk without or abroad upon his staff, the other shall go quit: the meaning is, though he lie down upon his bed again and afterward die, yet the other shall go qui●: and the reason is, because after he sitteth up and walketh, and seemeth to be past the danger, and falleth down again, Magis probabile est, quod mortuus est ●x negligentia, etc. It is more probable, that he died by his own negligence and carelessness in keeping of himself, or by some other occasion, than of the smiting, Lyran. 3. But if he did not rise at all from his bed, and being risen, walked but a little about the house upon his staff, and come not abroad, and afterward died, than the other should not go quit, Tostat. qu. 20. QUEST. LI. Of the equetie of this law, in bearing of the charges. Vers. 19 HE shall bear his charges for his resting, and pay for his healing, etc. 1. That is, he shall pay all manner of charges, which he was put unto about his healing, as to the Physicians, and for the physic and medicines which he used, and for his diet, which upon this occasion was extraordinary, and so more chargeable, Tostat. qu. 22. Likewise he was to bear the charges of the ministers and keepers, that attended upon him during the time of his lying, Simler. 2. The intendment of this law is, that full recompense and satisfaction should be made for any damage or loss which happened unto another: and yet so, as that such recompense being made, the Lord would have one to forgive another, that charity should not be violated, nor any grudge or purpose of revenge remain, Oleaster. 3. This law was more equal & indifferent, than that law of the Romans contained in the 12. tables, that if any man did beat and batter another, he should pay 25. asses, that is, so many three farthings: which mulct being too easy, one Lucius Neratius, in a bravery used of purpose ●o beat and buffet those with his fists whom he met, and caused his man presently to pay him the penalty of the law: whereupon the Praetors of Rome devised to impose a greater mulct and punishment for such assaults and batteries, G●ll. lib. 20. ex Calvin. Marbach. QUEST. LII. Who should bear the charges▪ if a servant had done the hurt. HE shall bear his charges. But what if one servant had beaten another, or a servant had smitten a free man, that he kept his ●ed upon it? 1. In this case either the master of the servant was to bear the charges, or else he was to deliver his servant, and he was to serve or to be sold to make it good, if he had not of his own to make satisfaction; as the like order was taken for theft, Exod. 21.3. 2. But here is a further doubt; what if the servant that did the hurt were an Hebrew, who could not be sold over for more than six years, and it might so fall out, that there remained but one year until the seventh, being the year of remission, came, and so his service for so short a time could not make sufficient recompense? The answer is, that in this case the servant might be sold to serve six years more after the year of remission; as in the case of theft, if he had not wherewithal of his own to make satisfaction: but for longer than six years he could not be sold, nor more than once. But if the servant were a Gentile, he might be absolutely sold over, to serve a longer time. 3. Now if the charge would not come to the value or worth of six years' service, in this case the servant was to serve no longer, than till his service would make sufficient amends: as if a man's service for six years were esteemed at six pounds, and the charges of healing arise to three, than the servant was to be sold over only to serve three years, which would countervail the charge, Tostat. quaest. 23. QUEST. LIII. What servants this law meaneth, and what kind of chastisement is forbidden. Vers. 20. IF a man smite his servant with a rod, etc. 1. This law is concerning such servants as were no Hebrews, for them they were not to use so hardly and cruelly, Levit. 25.38. neither could the Hebrew servant be said to be their money: for he was not absolutely sold, but only for a time, Tostat. 2. This case is propounded, if the master smite with a rod, or any other thing which is not likely to kill: but if he smite him with a sword, or casting of a stone, or such like, if the servant die, whether under the master's hand, or afterward, the master shall be surely punished, that is, shall die for it, because in smiting his servant with a deadly weapon, it appeareth that he intended to kill him, Simler. Tostat. quaest. 23. 3. And in case it be evident, that the servant die of that beating within a day or two, the master was likewise to be punished for it: but if, as the Hebrew phrase is, he stand a day or two after, that is, be whole and sound, that he may go about his business: Simler. Name stare tant●ndem valet, ac vigere omnibus integris membris; For to stand is all one, as to be perfect and sound in all the parts and members; Calvin. than the master was free. So also expoundeth Procopius, Vbi ex vulnere vel verbere convaluerit servus, etc. Where the servant recovereth of the stripe or wound, though he afterward die, the master is held to be innocent: Likewise Thomas Aquin. Si ●asio certa esset, lex poenam adhibuit, etc. If the hurt be certain and evident, the law appointeth a punishment for a maim, the loss of his service, vers. 26. for the death of the servant, the punishment of manslaughter: but where the hurt is uncertain, the law inflicteth no mulct: incertum enim erat, ●trum ex percussione mortuus, etc. For it is uncertain, whether he died of the beating. 4. This law for servants was more equal than that cruel custom of the Romans, that give unto master's power over their servants life: as in Augustins time, Vedius Polli● used to cast his servants that offended into the fish ponds; but afterward this cruel custom was mitigated: for Antoninus made a law, that he which killed his servant without cause, should die for it, as if he had slain another's servant, Galas. And Adrianus the Emperor banished one Vmbra a matron for five years, for handling her maids cruelly. Ex Simler. 5. But whereas this law giveth liberty to the master to beat his servants, though it were extremely, so that death followed not, we must consider, that this law requireth not an absolute perfection: Sed Deus se accommodavi● ad 〈◊〉 populi, etc. But God applieth himself to the rudeness of the people, tolerating many things among them for the hardness of their hearts, Galas. QUEST. LIV. The meaning of this clause, For he is his money. FOr he is his money. 1. That is, bought with his money: he seemeth to have punished himself sufficiently in the loss of his servant, jun. 2. But if this reason were 〈…〉 way the 〈◊〉 to be punished, though his servant died under his hand, for he 〈◊〉 i● his money▪ 3. For answer to this objection, a servant is to be considered two ways, as he is a man, and as he is made apt and fit ●o labour▪ the servant oweth not to his master his life, but his labour: therefore if the master take away the life of the servant directly, as if he die with beating under his hand, the master is to be punished for it, for as he loseth a servant, so the politic state is deprived of a man, and herein he doth wrong to the Commonwealth. But if the master indirectly procure his servants death▪ as in overcharging him with labour, in denying him competent food, in immoderate correcting him, now the master is not guilty of his servants death: for now pu●i●●at eum tanquam possessionem suam, ut e●●en●●ret: he did punish him, as his possession and servant, to amend and correct him, not as a man: therefore the reason holdeth in this indirect kind of killing, He is his money, etc. and not in the other, Tostat. quaest. 23. QUEST. LV. Whether this law mean the voluntary or involuntary hurt done to a woman with child. Vers. 22. ALso if men strive, and hurt a woman with child. 1. Some Hebrews think that this case here put, is of involuntary hurts and kill: as a man striving against his will hurteth a woman with child, and she dieth; for this the man was not to die, in their opinion, but to redeem his life with a piece of money. Contra. But where any slaughter is committed altogether against ones will; as if a man shoot an arrow, and kill a woman with child, or she be behind him, and he knew it not, and he hurteth her with his heel that she die, in this case the man deserved no punishment at all, no not so much as a pecuniary mulct to be inflicted, which yet is appointed by this law, where death followeth not: therefore this law meaneth not any such act, which is altogether involuntary, Tostat. quaest. 24. 2. Neither is this law to be understood of murder altogether voluntary: as if a man of purpose should smite a woman with child, and she die: for this was provided for before, what punishment should be laid upon him that committed wilful murder. 3. This law therefore is made concerning such violent acts as were of a mixed kind, partly voluntary, partly involuntary: as if a man striving with one, and seeing a woman with child within the danger, cared not whether she was hurt or no, Tostat. Or if striving with a man, he thrust him upon a woman with child, Galas. Or a woman coming to rescue her husband, receiveth hurt by the other that striveth, Lyran. In this case, if death followed in the woman with child, the 〈…〉 to die fo● it. 4. And the reasons are these: 1. Because adfuit laedendi animus, he that so striveth had a mind and intent to hurt, Simler. Consilii ratio habenda est, his counsel and intention must be considered, which was to assault the life of another, and by this occasion he killeth one whom he intended not to hurt▪ junius. Piscator. 2. Again, Vxor una car● est cum vi●o, quem intende●● p●r●utere; The wife is one flesh with her husband, whom he intended to smite, Lyran. 3. And beside, instance is given of a woman with child, who neither could shift for herself, and a double danger is brought both upon her & her child which she went with: therefore in this case the law provideth, that such oversights should be severely punished, Tostat. q. 25. QUEST. LVI. Whether the death of the infant be punished, as well as of the mother. Vers. 22. ANd death follow not, etc. 1. Some think that this is to be understood only of the death of the woman, and not of the child, Osiander. That if the child died, and not the woman, he was only to pay a piece of money, not to lose his life for it: and their reason is, because he deserved not so great a punishment, that killed an infant in the womb, as he that did stay a perfect man, Oleaster; who findeth fault with Cajetan, for understanding the law indifferently of the woman and her child. 2. But Cajetan● opinion is to be preferred: for like as it is a more heinous thing to kill a man in his own house, than in the way, so is it a prodigious thing to suffocate an infant in the mother's womb, qui nondum est in lucem editus, which is not yet brought forth into the light of this world, Calvin. And again; Foetus quamvis in utero inclusus, homo est; The infant, though yet enclosed in the womb, is a man, Simler. And the child in the womb is yet a part of the person of the woman▪ so that if there be corruptio●●tius per●o●a▪ aut partis, a destruction of the whole person, or of a part, jun. he that so hurteth a woman with child, in her own person, or her child's, is subject to this law. QUEST. LVII. Whether this law extendeth itself to infants which miscarry, being not yet perfectly form. NOw it being agreed that this law as well comprehendeth the infant that perisheth, as the woman that beareth it: yet there remaineth a question, whether if the child in the womb be yet imperfect, and so not endued with sense and life, that in this case, though the woman die not, but only lose her birth, he that did the hurt is to suffer death. 1. Some hold the affirmative, that if any child whatsoever by this means miscarry, the offender is subject to this law: 〈…〉 prop●●qua est effectui▪ The infant being now form is so near unto the effect, th●● is, the life, that who causeth the same to miscarry, may be said to have killed a man, Gallas. And therefore by the Civil law, he that of purpose procured the birth to miscarry, if he were a mean person, was condemned to the metal mines; if a noble person, to banishment. Cicero also in his oration pro Cluenti●, reporteth of one Milesia a woman, who being hired of the heirs in reversion, to destroy the infant that she went with, had a capital punishment therefore inflicted upon her: Ex Simlero. But these laws were made against such as did of purpose seek to destroy infants in the womb, and cause abortion of them: here the cause is diverse where the fruit of the womb miscarrieth by some chance. 2. Therefore this penalty was only by the law inflicted, when as the infant perished, that was endued with life. So Augustine thinketh, using this reason: Nondum potest dici anima viva in eo corpore, quod sensu caret, etc. The living soul cannot be said to be yet in that body which wanteth sense: qu. 80. in Exod. And thus the Septuagint interpret: If the infant came forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not yet form, etc. which forming of the infant beginneth forty days after the conception, as Procopius. Cajetan giveth this reason, why in such a case, when the birth cometh forth imperfect, the sentence of death is not inflicted: quia homo in potentia non est homo: because a man only in possibility is not a man: & quia tunc non occiditur homo, non est homicidium: and because then a man is not killed, it is no manslaughter, Tostat. And the word jeladim, sons, signifieth as much, that the law meaneth form and perfect infants: Simler. And it is put in the plural, because a woman may have more infants than one in her womb at once: for otherwise why should one give life for life, or soul for soul, seeing such imperfect births are not yet endued with life & soul? As Augustine saith: In Adam exemplum datum est, etc. An evident example is given in Adam, quia jam formatum corpus accipit animam: that the body when it is now fashioned receiveth the soul, and not before: For after Adam's body was made, the Lord breathed into him the breath of life. So August. lib. quaest. vet. & nov. Testam. qu. 23. as he is alleged, Caus. 32. qu. 2. cap. 9 QUEST. LVIII. Why the action is given unto the husband. Vers. 22. ACcording as the woman's husband shall appoint him, etc. 1. Because the injury is done unto the man, in that his issue is cut off, and because he is the head of the woman, the law referreth the prosecution of this wrong unto the husband, Tostat. 2. But the taxation of the mulct is so referred to the man, as yet if he should exceed a just proportion, the Judges in their discretion are to moderate it, Gallas. 3. Tostatus thinketh that these were not the ordinary Judges of the Hebrews, sed arbitri constituti ex voluntate partis utriusque, but arbitrators chosen by the will and consent of both parties, quest. 24. But that part of the law which followeth, Thou shalt render life for life, which is spoken to the Judge, to whom the sword was committed, showeth, that this authority also of setting the pecuniary punishment is referred to the civil Magistrate. QUEST. LIX. Whether the law of retalion be literally to be understood. Vers. 24. EYe for eye, tooth for tooth, etc. 1. Some do think that this law of retalion is not to be understood according to the letter, but an estimation was to be made by money: so R. Solomon, to whom consenteth Tostatus upon these reasons: 1. Because in some of these kinds, as if a foot should be taken from him that perished his neighbour's foot, it might so fall out, that together with the foot he should lose his life, and so there should be more than a retalion. 2. And again in the former law, vers. 18. where one upon another's smiting lieth down on his bed, but riseth again, the other was only to bear his charges, there the law of repercussion and retalion took no place: and so is it to be understood here. 3. Favorinu● thus reasoned against this law of retalion, as Aulus Gellius bringeth him in, lib. 20. cap. 1. that it was impossible to be kept: for if the like should be inflicted for the like, as one wound for another, they must take heed that the like wound in every respect should be made, neither longer nor deeper: if it were, than a new retalion should be offered unto the other that prosecuted the action, and so there should be no end. Contra. 1. The like may be objected concerning the cutting off of other members, as of the ears and hands, which are inflicted by the laws of diverse countries: for diverse times death followeth in the amputation of such parts, and yet the law intendeth not death. He then may thank himself, that deserved such mangling of his members: neither is the severity of the law to give way because of some inconvenience which is feared. And yet further thus much may be added, that where in such tetalion, death was like to follow, where death was not intended, that in this case much was left to the discretion of the Judge, that compensation might be made in another kind, as by pecuniary satisfaction. 2. The other instance is not to the purpose: for the law speaketh of such hurting, when as there is no loss of any member: for in that case they are referred to this law: but when the body was otherwise hurt and bruised, without any corruption of the parts and members, than the smiter in that case was to bear his charges that rested and lay upon his bed by his means. 3. The other objection is frivolous: for it was not in the private man's hand that was wounded, to make what wound he thought good again, but it was in the Judge's power to order it. 2. Therefore the more probable opinion is, that this law is literally to be understood: that he which had spoiled his neighbour's eye, hand, foot, should suffer the like himself, as may appear by these reasons: 1. Because the first clause here set down, vers. 23. Thou shalt pay life for life, is literally intended: not that he should pay money for his life, but he should lose his life indeed. 2. Our blessed Saviour so expoundeth this law, Matth. 5.38. Ye have heard it hath been said, an eye for an eye, etc. which liberty being given unto the Magistrate only, every private man did arrogate to himself, to seek revenge as he thought good: and therefore our blessed Saviour correcteth that error: But I say unto you, resist not evil, etc. Now, if this retalion and recompense had been made in money, and not in inflicting the like hurt, they had not resisted evil or sought revenge. 3. Other foreign laws also borrowed this law of retalion from Moses: as among the Romans, in their twelve tables, this law is extant: Si membrum ruperit, nisi cum eo pacit, talio esto, etc. If he have broken a member, unless he agree with him, let there be a retalion. 3. Yet this law is so literally to be understood, as that it was lawful notwithstanding to turn the like punishment into a pecuniary mulct. josephus thinketh it was in his choice that was hurt, whether he would be satisfied in money, or have the like punishment inflicted. So also B●rrhaius. But it is not like, that it was left wholly to his choice, but that it rested in the Judge's discretion: as before in another case the woman's husband was to set the sum, but the Judges were to moderate it, vers. 22. 4. Therefore it is like that it was in the Judge's power to award either the like penalty, or a compensation in money: as afterward vers. 29.30. If a man's ox used to gore, chanced to kill any, the owner was to die, or pay a ransom of money. And the reasons of this commutation are these: The difficulty in the strict law of retalion, that it could hardly always be observed according to the letter: as if he were weak and sickly, that was to lose a member, he was like to lose his life also with it: and if a poor man had lost an arm, it was more profitable for him to have amends made him in money, than to have another's hand cut off: and if the Judge should upon every one's humorous desire have taken away from one an arm or a leg, this would have nourished revenge. It is like then upon these reasons, that the Judges as they saw cause, did make a change and commutation of this penalty with money, as the Praetors did among the Romans. 5. Yet although it were in the Judge's power to make a commutation of the like punishment with a pecuniary mulct, the law of retalion notwithstanding is set down: 1. Both for more certainty, because one rule could not serve for all pecuniary taxations, which might be aggravated, or diminished in the discretion of the Judge, according to the diverse circumstances. 2. As also, if a mulct of money had been set, than the mutilation of the members being not warranted, by the letter of the law could not have been inflicted. 3. As also, this severity in the amputation or cutting off the like part doth imprint a greater terror than if any sum of money, though never so great, had been imposed, Simler. QUEST. LX. Whether the law of retalion were just and equal. BUt against the law of retalion it will be thus objected. 1. That sometime there may be great inequality in the persons, and then such equal and like requital is not just: as if a subject should smite a Magistrate and wound him, it is not sufficient for the other to be wounded again. And in the law of retalion there is no respect whether one did the hurt voluntarily or involuntarily, but only ut tantum reddatur pro tanto, that so much be rendered for so much: but it is not just, that if one did hurt another against his will, that the like hurt of purpose should be done to him again, Tostat. 2. But these objections may easily be removed. For first this law of retalion must be understood with two reservations, that it is given de nocumentis personalibus, concerning hurt done unto men's persons: but it is otherwise in nocumentis rerum, in the damage of ones things or substance: for in that case, not like is to be rendered for like, but at the least double for one, sometime more, chap. 22.4. The other exception is, that these personal wrongs are understood to be personarum non qualificatarum, of persons not qualified, but of common and ordinary persons, as is evident by the former law, vers. 15. that he which did smite his father and mother, should not be smitten again, but was to die for it: Cajetan. Secondly, this law of retalion must necessarily be expounded of voluntary and wilful hurts: for if he that killed a man against his will, was not to be killed again, vers. 13. so neither was he which had done any hurt unwittingly to his neighbour in any of his parts or members, to receive the like again. 3. This law then, whatsoever can be objected to the contrary, was most equal, those times considered. 1. Lex talionis permissa est duro populo, etc. This law of retalion was permitted unto that hard people: Sed charitas fidelium mitigatrix est hujus legis; The charity of the faithful and believers doth mitigate the severity of this law, which teacheth them not to seek revenge, Lippoman. 2 And Augustine further showeth the reason of this law, that it was made to moderate the unreasonable desire of men in seeking revenge: Nun videmus homines leviter laesos moliri caedem, etc. for do we not see men being but a little hurt, to go about to kill, to thirst for blood? etc. therefore this law, An eye for an eye, etc. non ●omes, sed limes furoris est, etc. is not the kindler, but the limiter of rage and revenge, Lib. 12. contr. Faust. cap. 25. 4. But whereas our blessed Saviour, Matth. 5.39. having repeated this law, addeth, But I say unto you, resist not evil, etc. he doth not abrogate this law, but only freeth it from the corrupt interpretations of the Jews, who hereby took unto themselves great liberty in following and fostering private revenge: Our blessed Saviour therefore showeth, that private men should not seek to revenge their own wrongs, no● arrogate unto themselves that power which belongeth to the Magistrate: who if he did not right their wrongs, they ought with patience rather to bear them, than to be Judges and revengers in their own case, Marbach. QUEST. LXI. Of the servants freedom for the loss of an eye or tooth. Vers. 26. IF a man smite his servant, etc. 1. This law is to be understood of such servants as were not Hebrews, as may appear v●●s. 20. for they were not to use the Hebrew servants so cruelly, Levit. 25.38. Tostatus thinketh, that if an Hebrew servant received a maim, he was not only to be set at liberty for his maim, but also some other recompense was to be made beside, because he was to go out free simply in the seventh year. But I rather herein subscribe to Lyranus, that in this case the former law of retalion was to take place, if an Hebrew servant lost either an eye or tooth at his master's hand. So also junius. 2. If either one servant did maim another, or a free man another's servant, Tostatus thinketh that in this case the smiter was to buy out his service that was maimed; and if he were not able, than he was to serve in his place: and this general rule he giveth, that a quocunque servus percutiatur, debet effici liber, of whomsoever the servant was smitten, he was to be made free. His reason is, because another had not more privilege than the servants master: if then he was to be set at liberty, if his master smote him, and maimed him, much more if another did it. Contra. This law only containeth an exception concerning the master: in all other, the former law was to stand in force, an eye for an eye, etc. which was no privilege for the stranger, more than for the master, but a greater punishment: the master is privileged and exempted from the law of retalion: for if the master should have lost a limb or member for his servant, there would never have been any agreement or accord between them afterward: Marbach. And therefore the law provideth that which was less grievous to the master, and more beneficial for the servant, that he should have his freedom for his maim, Simler. Privandi enim sunt dominatu tanquam indigni: For they were to be deprived of their mastership and government, as unworthy, that could use it no more moderately, Gallas. 3. There are four kinds of smiting: 1. When death followed, whereof the law is set down before, vers. 20. 2. If any limb were perished. 3. If a wound were made, and blood followed. 4. When no skin was broken, but only the blueness of the stripe seen: for these two last there was no punishment appointed for the master, but only for the two first, the one is provided for before, vers. 20. the second here, Tostat. 4. By these two parts of the eye and tooth here expressed, all other parts which might be in like manner blemished are signified, Simler. Lyranus out of R. Solomon nameth these parts, for the which, if they were perished, the servant was to go out free: the ten fingers, the ten toes, the ears, eyes, nose, and secret parts. And why not also the hands and arms, feet and legs, as before in part is set down in the law of retalion? vers. 24. 5. Procopius and Rabanus do make this mystical sense of this law: by the eye they understand the mind, by the tooth, discretionem per quam subtiliter sententias Scripturarum comminuit, the discerning, whereby one divideth the sentences of Scripture: if any do corrupt the judgement of his servant in matters of religion, he must leave such a master, and go where he may be better taught. But where the literal meaning is plain, such mystical applications are superfluous. QUEST. LXII. What manner of smiting and goring of a beast is here understood. Vers. 28. IF an ox gore, etc. 1. One kind is put for all: à parte totum intelligendum est: One kind of beast is named for the rest: what beast soever is hurtful unto man, must thus be served: Augustin. qu. 8. in Exod. So also Lyranus. And this is agreeable to that law, Gen. 9▪ 5. At the hand of every beast will I require your blood, Gallas. But the ox is specially mentioned, because the Hebrews were most given to keeping of cattle: their horse were for the most part brought out of Egypt, Simler. 2. It is understood to be such a goring and wounding, as that death followed upon it: for otherwise though one were sore wounded with the push of an ox, if he died not, the ox was not in this case to be stoned, Tostat. 3. But that other conceit of Tostatus in this place is not so good: secus est, si calce petierit etc. It is otherwise, if the ox strike with his heel, not with his horn: in this case the ox is not to die, because it was his fault that stood within the reach of the ox's heel, whereas he pursueth after men to gore them with his horn: for what saith he then to the horse heel, if any were stricken to death therewith? was not the horse to be killed by the equity of this law? as Lippoman expoundeth it as well de equo calcitroso, of a striking horse, as of a pushing ox. If this law provideth for the stroke of the horse heel, why not for the ox he'll also? And this is yet more evident, Gen. 9.5. that the Lord will require man's blood at the hand of every beast: the heel is as well the ox hand as his horn. By what means soever then a beast killeth a man, this law was to take place. QUEST. LXIII. Why the ox that gored was commanded to be stoned to death. Vers. 28. THe ox shall be stoned to death, etc. 1. Though a bruit beast cannot sin, and therefore this punishment is not inflicted for any sin committed by the beast, yet it is in joined, ad horrorem facti, for the horror of the fact: Tostat. 2. Quia esset horribilis ad videndum, etc. Because the sight of such a bloody beast would be horrible and grievous to men, Lyran. 3. And it might be feared lest such a dangerous beast, if he should live, should kill others also, Simler. 4. This was also provided for the master's advantage, who was bound to make good all losses which should fall out afterward by his beast, which used to push, Tostat. 5. And by this law men are given to understand that if bruit beasts are not spared, much less shall they go unpunished, if they shed man's blood, Gallas. 6. The equity also of this law herein appeareth: that sicut creati sunt boves in hominum gratiam, etc. That as oxen were created for man's sake, so they should serve for the use of man, whether by their life or death, Calvin. 6. Agreeable to this law of Moses (as grounded upon the law of nature) were the like constitutions among the Heathen: as Solon made a law in Athens, that if a dog had bitten a man, he should be tied in an halter and delivered to him that was hurt. So among the Romans in their 12. tables it was decreed, that if a beast had done any hurt, Dominus aut litis astimationem solvito, aut eam noxa dedito: The owner should either pay a● was awarded, or deliver up his beast to punishment. Draco also was the author of this law in Athens, that not only men, but beasts, yea things without life, that had been the means of any man's death, should be banished out of the country, and cast out: whereupon the image of Theogenes among the Thracians falling upon one and killing him, was adjudged to be cast into the Sea, Simler. QUEST. LXIV. Why the flesh of the ox was not to be eaten. ANd his flesh shall not be eaten. 1. It was neither lawful for them to eat the flesh themselves, nor yet to sell it to the Gentiles, as they might do other things, that died alone, Deut. 1●. 21. jun. But the flesh should be cast away, as a cursed and abominable thing. 2. Not so much because being stoned to death, it was as a thing suffocated, and so they should have eaten it with the blood, Simler. Osiander. But tanquam aliquid maledictum, etc. as a thing accursed, they were to abhor the flesh of such a bloody beast's so that although the owner should slay this murderous ox before it were stoned, it was not lawful to eat the flesh thereof, Tostat. quaest. 30. 3. And this was tum propter horrorem fact●▪ both for the horror of the fact: tum quia per hoc damnificabat●● Dominus bovis, and by this means also the owner of the ox was damnified, the flesh thereof being unprofitable for any thing, that he might be more cautelous afterward, and take better heed to his cattle, Lyranus. 4. The Hebrews add● further, that the very skin of the ox was not to be used to any purpose, but the whole to be cast away as a thing abominable, Tostat. quaest. 28. QUEST. LXV. In what case the owner is to die, when his ox gored any to death. Verse 29. IF the ox were wont to push, etc. Another case is put, when the ox chanceth to do any hurt with the master's knowledge, where diverse conditions are required: 1. That the ox used to push before: the words are in the original, yesterday, and ye● yesterday: a definite time is put for an indefinite: it is no● enough if he had once gored before, but he must have one it twice at the least▪ as R. Solomon, Lyran. He must have been known in former time to have been used to push. 2. This also must have been notified and signified also to the owner: for it may be, that the ox had used formerly to push, and the owner knew it not, Simler. Or if he knew it, he might deny it, unless he had been admonished by others to take care of his beast, Tostat. quaest. 28. 3. He or she must be free, and not a servant, whom the ox used to push, goareth to death: for concerning the goring of servants, there followeth another law afterward, vers. 32. If the ox gored a man or woman, a son or daughter, that is, though they were never so little, it was all one, Lyran. Some think it is understood of the owners own son and daughter, Calvin. Oleaster. But the next law as touching the goring of servants, sheweth that it is rather meant of his neighbour's son or daughter, Hugo de S. Victor. But it is rather understood in general, de quo vi● capite libero, of every free body, great or small, man or woman, jun. 4. In this case the owner, being warned before of his ox, is to die for it, because he did not keep him in, knowing him to be a harmful beast: Quia videtur illud, quasi immittere aliorum cervicibus: because he seemed of purpose to let him lose to do mischief, Simler. QUEST. LXVI. When the owner might redeem his left with money. Vers. 30. IF there be set to him a sum of money. 1. R. Solomon thinketh, that in this case the next of kin to the party slain, were to take a piece of money of the owner of the ox, and they could not refuse, but might be compelled to take it: and so he taketh here, si, if, for, quia, because. Contra But the very letter of the law is against this exposition: for it is expressly said, The ox shall be stoned, and the owner shall die also. But if the owner might at his liberty redeem his life with money, than he should never be put to death, and so that clause of the law should be superfluous, Tostat. quaest. 29. 2. Neither yet is Tostatus opinion here to be received: Quandoque posuit in electione cognatorum, etc. That the law doth put it in the choice of the kinsmen of the slain, when they would demand the owner to die, and when they thought good to set him a sum of money: and so he maketh this a different case from that, vers. 22. where the Judges were to set the sum of money, because it was no capital offence: but here he is to pay whatsoever is required by the adversary part, without any moderation, or limitation of the Judges, because the offence being capital, cannot be valued or esteemed by any certain sum of money, Tostat. quast. 28. Contra. But this is not like, that this was left to the choice of the adversaries: for either they might set such an unreasonable sum, which the owner was not able to pay: or else might use partiality, that in the very like case some owner should die, when another should escape with his life: and so the law should not be equal and indifferent to all. 3. Some think that it was in the Judge's discretion, to change the sentence of death into a pecuniary mulct: concedit l●x quòd possit judex decernere, etc. The law alloweth the Judge to determine, etc. Cajetan. Lippoman thinketh that the adversaries were to make the demand, praevia tamen non iniqui Iudici● moderatione, etc. yet by the moderation of an indifferent Judge going before. But if it were altogether arbitrary in the Judge, when a man should die in this case, when not, to what end saith the law, The owner shall die also? In that case then there propounded he was certainly to die, which sentence by the Judge could not be dispensed with. 4. Therefore I think rather with junius, that in this mitigation of the former sentence of death, a diverse case is put from the former: that if the owner of the ox, non satis scivit, did not sufficiently know it, vel non satis cavit, or did not take heed enough, thinking he had sufficiently provided for his beast: that in this case he might be excused: Simo simplick as vel incogitanti● hominem excusa●●t, if the man's simplicity or forgetfulness did excuse him, etc. so that he were not found to be wilfully negligent and careless, the Judge might set him at a sum of money, Calvin. QUEST. LXVII. What servants this law meaneth, Hebrews or strangers. Vers. 32. IF the ox gore a servant or maid. 1. Some think this is generally meant of all servants among the Hebrews, where less respect is had unto servants than unto free men, Vt cura libertatis major vigeret in populo Dei, etc. That there should be more care had of liberty among the people of God, that they come not through their own default into servitude and bondage, Lippoman. 2. But it is rather understood of such servants as were Gentiles and strangers, and not Hebrews, as may appear by the former laws, vers. 20.26. which are only referred unto that kind of servants, jun. For in all kind of percussions and wrongs offered to the body, or life, the Hebrew servants had the same privilege which free men had. Again Tostatus addeth this reason, because if he were an Hebrew servant that was killed, the money should not be given to his master, but so much only as his service remaining might be valued at, the rest was to go rather to his children or kindred: as put the case that his service were esteemed at four sicles yearly, and there remained but one year of his service, before the seventh year came, than his master was to have but four sicles of the thirty sicles: But because the Gentile servants were their masters perpetual possession, the whole sum which the servant was valued at, that perished, belonged unto them, Tostat. quaest. 3. QUEST. LXVIII. Why a certain sum of money is set for all servants. Vers. 32. HE shall give unto their masters thirty sicles. The common sickle weighed the fourth part of an ounce of silver: so that thirty sicles made seven ounces and an half, that is, so many dollars: seven crowns starling and an half: jun. which is about 37.s. 6.d. of our money. Now although there was great difference in the price of servants: for the men servants were more worth than the maids; and the young and strong than the old and weak: yet a certain rate is set for these reasons: 1. Some think this proportion and sum is named, because out of Cham there issued thirty generations, Gen. 7. from whom servitude took beginning. But this is but a figurative reason, which rather belonged to the ceremonial than to the politic laws, Tostat. quaest. 29. 2. These reasons rather may be yielded: 1. That whereas the sum for the death of a free man is arbitrary, vers. 30. but the certain quantity is named for a servant slain by a beast: this was to show a difference between servants and free men, Cajetan. 2. Quia caedes erat involuntaria, etc. Because this slaughter was involuntary, and the owner's negligence only is punished, therefore one servant is not set at an higher rate than another, Simler. 3. And beside, this moderate and indifferent price is taxed, that the owner of the ox, and the master of the servant might as it were divide the loss between them: that seeing it was done of negligence, non multum gravaretur in solvendo Dominus bovis: The owner of the ox should not be burdened with over great payment, Tostat. quaest. 29. QUEST. LXIX. What kind of wells this law meaneth, where, and by whom digged. Vers. 33. WHen a man shall open a well, or dig a pit, etc. 1. Here are two cases put, when either one uncovereth a well digged already, or diggeth a new well, and leaveth it uncovered, than he is subject to this law: Lyran. For if one made a well, and left it covered, and another cometh and uncovereth it, though he made it not, now he is in fault, and not the other that made it, quia causam immediatam tribuit malo, because he is the immediate cause of the evil or mischief that is done, Tostat. qu. 30. 2. Rab. Solomon thinketh, that if the master commanded another to make a well, and leave it uncovered, that in this case he is not to make good the loss, but he that made it. Contra. If he that made it were a servant, who could not gainsay his master's commandment, in this case the master was rather to be charged with the penalty than the servant, because he was the cause: but if he were a mercenary man, or an hireling, than he together with the master that set him a-work, are jointly to bear the loss, because it was in his power to have refused, Tostat. So then not only he that maketh such a pit and leaveth it uncovered, but he that also caused it, are punishable by this law, jun. 3. But in this other point R. Solomon his opinion is very probable: that this law must be understood of such pits as were made in such common and usual places, where cattle used to go: not of such as were digged in solitary and unfrequented places, as in the mountains: for than it was a mere chance, if any such casualty happened: Tostat. Lyran. Neither can this law take place now, when men have their several and divided grounds, wherein they make their pits and wells: which divisions were not so usual among the Israelites then, Gallas. 4. Though mention be made only of the ox and ass, that shall fall into the pit, yet there is the same reason of other cattle, as of sheep and goats: Lyran. But there is a greater doubt what should be done, if a man and woman should perish by such means. Simlerus seemeth to be of opinion, that the owner or maker of the pit should be punished in this case, as if he had not kept his ox that used to gore. But the life of man is of greater value, than to be taken away, where there is no direct law, but by a kind of consequent. If indeed any man should of purpose leave open a well to entrap his brother, What was to ●e done, if a ●an should fall into the pit. here he is guilty of wilful murder, because he lay in wait for his brother, and therefore was to die for it, according to the law, vers. 14. But if the pit be left open of negligence, in this case the digger of the pit shall not make satisfaction for the life of a man, as for a beast there decaying; because a man in his reason and discretion could better prevent the danger of falling into the pit, than a bruit beast. 5. Gregory doth thus mystically apply this law: Quid est aperire cisternam, nisi sacra scriptura arca● penetrare, etc. What is it to open a well, but to search into the Ark of the sacred Scripture? Subli●●s sensus coram non capientibus silenti● contegat: Let him cover with silence the high and secret sense before those which cannot conceive them: otherwise he shall be guilty, si per verba ejus mens in scandalum, etc. if by his words the simple mind of the hearer shall be scandalised, Gregor. 17. moral. cap. 13. 6. Thomas doth thus moralise: Then one giveth occasion of falling to another, which is to fall into the pit, quando facit aliquid, vel dicit minùs ratum; when he doth or saith any thing which is not right, whereby occasion is ministered to another of falling, Thom. quodlibet 4. art. 23. ad. 3. QUEST. LXX. How the live and dead ox are to be divided, where they were not of equal value. Vers. 35. IF a man's ox hurt his neighbour's ox, etc. they shall divide, etc. 1. This is not meant of the ox only, but of other cattle also, as if one man's ram kill another: à parte totum intelligendum est, by one part the whole is to be understood, August. quaest. 82. in Exod. 2. And this law is most equal, because it cannot be known which of them first assaulted the other, the one being not known to push more than the other, that both the live & dead should be equally divided, Simler. The like law the Romans had in the 12. tables, that if ones beast hurt another, the owner should make it good, or deliver the beast, Gallas. 3. But this division must be understood, where the beasts are of equal value: otherwise there should be wrong done to one of them: As if the dead ox were worth six pound, and the live ox but two pound, if both should be divided, than he that was owner of the live ox should receive four pound, twice so much as his ox were worth, and the other should lose two pound in the price of his beast: the meaning than is, that an equal division should be made, where the oxen are equal in value, and the loss in the dead ox to be equally borne by them both: as if the live ox be worth six pound; and the dead ox was worth as much being alive, but now is valued at four pound, then either of them both, the oxen being sold, should have five pound a piece; and so each of them should bear 20.s. loss, Lyran. But where the value was unequal, first the price must be made up in money, where the odds was, and then the rest divided: as if the live ox were worth 12. sicles, and the dead ox worth but six alive, and four now he is dead, these being now both sold, make 16. sicles in all: of this sum, first six sicles must be given unto the owner of the live ox, to make up the equal value of the dead ox, which was worth but six; then the residue being ten sicles, should be divided, to each of them five sicles, and so the loss should be indifferently borne between them, Tostat. quaest. 32. 4. To know then how an equal division may be made, when the beasts are of unequal value, these rules must be observed: 1. Si non perdit uterque aequaliter, ●f both do not lose alike, the owner of the live beast, and the owner of the dead, the division is not equal, Tostat. quaest. 33. Medietas damni debet poni super unum, etc. The half of the loss must be laid upon one, and the other half upon the other, Lyran. As if the live ox be worth 12. sicles, and the dead ox was worth but six, being alive, and now is sold for four, here are two sicles lost, which must be equally borne between them: so that the owner must have five sicles, and so he loseth but one. 2. Another rule is, that if either of the owners receive more for the live or dead ox, than it was worth being alive, the division is not good: as in the former example, if the owner of the live ox should have above 12. sicles, or the owner of the dead above six. 3. If the owner of the dead ox have less allowed him than his dead ox is worth, as if he should receive but three sicles, when the dead carcase is sold for four. 4. If the owner of the dead ox receive as much for the dead, as he was worth alive, as namely, six sicles, whereas he is worth but four, the division is unjust; for now the whole loss of two sicles should lie altogether upon the owner of the live ox, Tostat. quaest. 33. 4. Places of Doctrine. 1. Doct. Of keeping the seventh day of rest holy unto God. Vers. 2 IN the seventh year he shall go out free. Consider here, Quali affectu Deus diem septimum prosequatur, etc. how the Lord is affected to the seventh day of rest, that in remembrance thereof; he also privileged the seventh year for the freedom of servants, and the fiftieth year of Jubilee, Oleaster. Whereby we are taught religiously to consecrate unto God's honour the seventh day. 2. Doct. Of God's providence, even in such things as seem to fall out by chance. Vers. 13. But God hath offered him into his hand. Discamus non casu● aut fortunae istos occursus attribuere, sed providentiae supremi judicis, etc. Let us learn (saith Cajetan hereupon) to attribute such occurrents, not unto chance or fortune, but unto the providence of the highest Judge. Even these accidents which seem to fall out by chance, are ruled and governed by the providence of God: as our blessed Saviour saith, that even our hairs are numbered; and therefore nothing can happen unto us otherwise than as God disposeth. 3. Doct. The fact is to be measured by the mind of the doer. Vers. 13. IF a man have not laid wait. Vides externa facta non esse judicanda juxta externam facti speciem, etc. You see that outward facts are not to be judged according to the external show, sed juxta internum facientis animum, but according to the inward mind and purpose of the doer, Lippom. As God saith to Abimelech, when he had taken Sara Abraham's wife, I know that thou didst this even with an upright mind: Genes. 21.6. 4. Doct. In all wrongs there must be satisfaction and restitution made. Vers. 19 HE shall bear his charges. The injury must be freely forgiven, but yet there must be recompense and satisfaction made for the loss and hindrance: so likewise vers. 34. The owner shall make it good, The law showeth that restitution must be made, for the hurt and damage made unto another, Oleaster. Therefore a man cannot look for remission of his trespass from God, which he hath committed against his neighbour, where he refuseth to make him amends, it being in his power: so did just Zachtus restore fourfold, whatsoever he had wrongfully gotten, Luk. 19.8. 5. Places of confutation. 1. Confut. Of the Anabaptists, that deny the use of the sword unto the Civil Magistrate. Vers. 14. THou shalt take him from mine Altar, that he may die. This place doth authorize and warrant the lawful power of the Civil Magistrate, in the use of the sword, against the error of the Anabaptists, which would altogether deprive the Magistrate of it, urging that place in the Gospel, Matth. 5.39. I say unto you, resist not evil. But here our blessed Saviour repealeth not the law of Moses, An eye for an eye, and a tooth for a tooth: but only reverseth the corrupt exposition of the pharisees, which by this text would give warrant unto private men, to seek their own revenge, whereas the law giveth this power only unto the Civil Magistrate. So the Apostle also saith, that the Magistrate heareth not the sword for nought, for he is the minister of God, to take vengeance on him that doth evil, Rom. 13.4. 2. Confut. Against the Papists, that would exempt Ecclesiastical persons from the Civil power. Vers. 14. THou shalt take him from mine Altar. Even the Priest ministering at the Altar, if he had committed wilful murder, might be taken from thence, and put to death by the Magistrate, as R. Solomon noteth: wherein appeareth the sovereign right and power, which then the Civil Magistrate had over the Priests of the law: which Tostatus granteth: but he saith, that herein there was great difference between the Priests of those times, and of ours, and thereupon he putteth this note in the margin, Nota differentiam inter Sacerdotes veteris Testamenti & nova legis, note a difference between the Priests of the old Testament, and of the new law, Tostat. quaest. 16. Contra. 1. But herein is no difference at all, for the Ministers of the Gospel are no more exempted now from the Civil power, than the Priests were then: for the Apostle saith, Let every soul be subject to the higher power, Rom. 13.1. In this general speech, none are excepted: yea our blessed Saviour, who might have pleaded a greater privilege in this behalf than any, refused not to pay tribute for avoiding of offence, Matth. 17.27. See more of this question, Synops. Centur. 1. err. 98. 3. Confut. Against the great abuse of Popish Sanctuaries. FRom mine Altar. This showeth that the Temple and Altar, as also the Cities of refuge were privileged places for some kind of offenders, though not for wilful murderers. Here then somewhat would be inserted concerning the great abuse of Sanctuaries and privileged places in times past. 1. Concerning the beginning and first occasion of them, it is grounded upon, and derived from the judicial constitutions of Moses, who by God's appointment, assigned certain Cities of refuge, for some offenders to flee unto, but not for all malefactors: from Moses the Gentiles seemed to borrow the like custom, in giving immunity and privilege to some places: As in Athens, Hercules nephews builded the Temple of Mercy, and obtained for the same this privilege, that they which fled thither for succour, should not by violence be taken thence. In Rome, Remus and Romulus between the tower and the Capitol, The original and beginning of Sanctuaries. appointed a place of refuge (called intermontius) between the hills: after that the Temples and Altars, and then the images of the Emperors were privileged to give protection to those, which fled thither for succour: And from this example came the like immunities, which were given afterward to the Churches of Christians, which was afterward enlarged unto Churchyards, and Monasteries: As this reason is alleged in the Imperial constitutions of Theodos. and Valentin. that because the Gentiles gave such honour to their Idol temples, etc. Quantum oportet praesidii ad sacratissimas aras confugientibus praestare? How much relief ought we to yield to those, which fly to the most holy Altars? The same reason is yielded, Concil. Matiscin. 2. can. 8. Simundani Principes suis legibus censuerunt, etc. If worldly Princes have decreed by their laws, that whosoever did flee unto their images, should be without hurt, how much should he remain undemnified, qui suae gremium matris Ecclesia petierit, etc. which goeth to the bosom of his mother the Church? 2. Now for the convenient and necessary use of such Sanctuaries and privileged places, these reasons are brought: 1. That they which were innocent, as in the case of involuntary kill, might rescue themselves from the rage of the pursuers. 2. They which were oppressed by unequal Judges, might find shelter here, till either the Judge's wrath were appeased, or a more indifferent Judge found. 3. Such places served for the relief of servants, that were cruelly handled of their masters. 4. And for such as were indebted, and were pursued of their cruel creditors and exactours. 5. And in time of war, such places were of special use, that they which fled thither, might be preserved from the sword: As Allaricus, when Rome was taken gave commandment, that all they, which fled to the Churches of S. Paul, and S. Peter, should have their lives, Simler. 3. But on the contrary, thus it is objected against such Sanctuary places: 1. That by this means the ●ourse of Justice is hindered, when malefactors are sheltered and rescued from the Magistrate by the immunity and privilege of the place. 2. Servants are encouraged to be contemptuous, and disobedient to their masters, finding succour elsewhere. 3. And anthrifty and careless debtors▪ by such devises will seek to defraud their creditors. 4. And herein was a great abuse committed in former times of superstition, that their Sanctuary places were open to all kind of malefactors: As thus it standeth decided, A●re●aneus. 1. c. 3. Homicidas, adulteros, fures, sive quoscunque re●●, etc. Murderers, adulterers, thiefs, or any other trespassers, as the Ecclesiastical Canons decret, and the Roman● Law appointeth, it is not lawful to draw out of the Church or the Bishop's house, but upon oath first given, 〈…〉 poenarum g●nere sint securi: that the parties so taken out, should be secure from all kind of punishment. 4. Now then to moderate the excess and abuse herein: neither is it fit that all such Sanctuaries should be stripped of their privileges, as Tibe●i●● the Emperor did, as S●●●onius and Tacitus do write: But such places of God's service are meet still to be had in reverence, according to that Law of Arcadius, Irruens in Templum, vel Menistros capite punitur, etc. That he which did assault the Church or the Ministers, should be capitally punished, How Sanctuaries should be moderated▪ Cod. lib. 1. tit. 6. leg. 10. Yet the privilege of such places would thus be moderated and limited: 1. That they should not be open to all offenders, but only to such as trespassed of ignorance, and sinned unwittingly, and such as were empoverished by casualty rather th●● 〈◊〉 own default. 2. That the number of such privileged places should be restrained, as it is already in the reform Churches; seeing to all the 12. Tribes of Israel, there were allowed but six Cities of 〈◊〉. 3. He which was rescued in the Cities of refuge, was but there a while till his cause was tried, 〈…〉 guilty, he was delivered up: so it is fit, that such as sought the Sanctuary should notwithstanding answer the Law: As it was decreed by the Imperial Laws, as Cod. 1. l. 1. tit. 15. leg. 5. judaei confugieu●es ad E●●●●sias suscipi non debent, etc. Jew's fleeing to the Churches, ought not to be received, unless first they pay their debts, Ibid. leg. 5. maneri possunt, vel citari in Ecclesia, etc. they may be summoned and cited in the Church▪ and being so cited, they are bound to make answer, etc. 6. Moral observations. 1. Observ. Of the love which parents ought to bear toward their children. Vers. 5. I Love my wife and my children, etc. Hence appeareth the great love, which a man ought to bear toward his wife and children, that he should endure much wrong, yea and choose rather to serve with them, than to have his liberty and freedom without them: Oleaster: which condemneth the carelessness of such parents, which prefer their own case and pleasure before the safety of their children, worse herein than the bruit beasts, even then the savage and cruel Bear, which rageth being robbed of her whelps, Prov. 17.12. 2. Obser. Of the duty of children toward their parents. Vers. 15. HE that smiteth his father, or his mother, vers. 17. and he that curseth his father, etc. shall dye the death. He that abused his parents in word or in deed, that gave them but a tip or a reviling word, was to be put to death: which showeth how much the Lord abhorreth stubbornness and disobedience to parents: Little thought of by too many in our days, and the rather because that continually in the Church there is not a beating of these points of Catechism into children's heads and hearts by careful Ministers. O that they would be once drawn to do this duty in their several Churches▪ soon should they find the fruit of it, and the greatness of their sin in so long neglecting it, B. Babing. 3. Observ. Masters not to be cruel toward their servants. Vers. 20. IF a man smite his servant or his maid with a rod, and he dye, etc. Upon this text Rabanus thus noteth: Sicut disciplina opus est in erudition subjectorum, etc. As discipline is needful in the erudition of those that are in subjection, Ita & discretione opus est, in exhibitione correp●●onum▪ etc. So also discretion is needful in the exhibiting of correction, etc. neither parents should provoke their children by too much rigour, nor yet masters show themselves cruel toward their servants, as here the Law punisheth the immoderate severity of masters▪ yea the Apostle would have masters put away threatening from their servants, Ephes. 6.9. 4. Observ. A wrong in deed must be recompensed in deed. Vers. 26. HE shall let him go free for his eye. Chrysostome hereupon thus inferreth: If thou hast chastised any beyond measure: Injuriae peccatum beneficio est dissolvendum, etc. The sin of wrong must be dissolved by a benefit: Alioquin, nisi quem factis laesisti▪ factis placaveris, sive causa eras 〈◊〉 Dominum; Otherwise, whom thou hast wronged in deed, if thou dost not appease by thy deeds, in vain dost thou pray unto God, etc. Hom. 11. in Matth. As then the wrong is done, so the amends or recompense must be made: he that hath offended in word, must by his words and confession acknowledge his fault; but he which hath offered wrong in deed, must also make some satisfaction for i● in deed: as here the master for putting out his servants eye, was to give him his liberty and freedom for it. 5. Obseru. Superiors are charged with the sins of inferiors committed by their negligence. Vers. 29. IF the ox were w●nt to push in time past, etc. As by this Law the owner of the ox was to make good the hurt which was done by his ox through his negligence, because he kept him not▪ so God imputeth the sins of the children to their fathers, and of the subjects to the Magistrate, si 〈◊〉 negligentia cessatum fuerit, etc. if through their negligence, that is, of the parents or governor's, the children or subjects fail in their duty: as is set forth in the example of Hol●, 1 Sam. 2. who was punished for his remissness toward his children: by which means he was made accessary to their sin, Lippo●●●. CHAP. XXII. 1. The Method and Argument. IN this Chapter other politic and civil Laws are delivered, which are of two sorts, either concerning every ones private duty, to vers. 28. or the public, vers. 27. to the end of the Chapter. The private duties are of two sorts, either touching profane, or sacred actions. Of the first sort are these: 1. Concerning theft, either apparent, as either of simple theft consummate, when the thing stolen is killed, or sold, vers. 1. or of theft with violence, vers. 2.3. or of simple theft not consummate, when the thing stolen is yet found with the man, v. 4. or secret theft, in feeding on other men's grounds, vers. 5. 2. The Law of burning, vers. 6. 3. The Law of committing any thing to another's trust, vers. 7, 8. 4. Of things taken away, vers. 9 5. Of things that are hired, what is to be done, if they decay in his hand that hired them, vers. 10, 11. what if they be stolen. 6. The Law of borrowing and lending, vers. 14, 15. 7. Of simple fornication, what is to be done if the father consent, vers. 16. what if he refuse, vers. 17. The sacred Laws follow. 1. Which are either grounded upon the Law of Nature, which are two, not to suffer a witch to live, vers. 18. nor to lie with a beast, vers. 19 2. Or upon the institution of God, as not to offer unto any strange gods, vers. 20. 3. Or which concern the duties of humanity to be showed: 1. Toward strangers, vers. 21. 2. The widows and fatherless, vers. 22. whereunto the reason i● added, containing a commination of punishment against those which oppress and trouble them. 3. Toward the poor, neither in oppressing them with usury, vers. 25. nor keeping back their pledge, vers. 26. with the reason, vers. 27. The public Laws are: 1. Concerning duties both toward Magistrates in general, not to speak evil of the Rulers, vers. 28. and in particular, toward Ecclesiastical Ministers, in yielding their tithes and first fruits, vers. 29, 30. 2. And touching the general duty of sanctimony in themselves, vers. 31. testified by that outward ceremonial sign, in not eating any unclean thing. 2. The diverse readings. I. Vers. 1. Four small beasts of the flock, for one small beast. I. better than, four sheep for a sheep. B.G.S.L. for the first word is tzon, the other, sheh, and therefore cannot be interpreted by the same word: or than, four sheep for a lamb. C. A. for that had been unequal: or four sheep for a small beast. P. V. for it might be a goat as well as a sheep which was stolen, and then four goats were to be restored again, not four sheep: tzon is a noun collective, and signifieth the flock, as well of goats as sheep. I.L.C. Vers. 2. He shall not be guilty of blood. L.C. or, of slaughter. I.S. better than, there shall be no capital action against him. V. or, blood shall not be shed for him. B.G. or, he shall be subject to death. P. blood shall not ●e to him. H. that is, the blood of the slain shall not be imputed to him: it is better referred to the blood of the slain, than of the killer. I.C.S. Vers. 5. If any man do feed field, etc. I.C.S. or, cause to be fed. V.A.P. better than, hurt field. B. G. L. the word is baghar, to feed: and two kinds of feeding are touched, when one willingly causeth his cattle to feed on others ground, or by negligence. Vers. 9 In all manner of trespass. B. G. V. or, matter of trespass. C.A.P. better than, in every business of things carried away. I. pashagh, signifieth to trespass, to rebel, or to depart from the will of the master, Oleaster. It is meant of all kind of trespass, in withholding another man's goods. I.U. A. Vers. 10. Carried away by violence. I.U.A. or, taken captive. S.L.P. better than, taken of enemies. L.B.G. shabah, signifieth to take by force, or drive away. V.I.A.P.B. Vers. 13. He shall bring it for a witness. V.I.A.P. that is, that which is torn for a witness. C. or, witness of the tearing. B. better than, he shall bring record. G. here somewhat is wanting: or, bring unto him that which is slain. I. here somewhat is added: or, bring it to the door. S. here somewhat is changed. Vers. 31. Tot●● of beasts. C.A.P. cum cater. better than, tasted before of beasts. I. 3. Questions discussed. QUEST. I. Of the 〈…〉. QUEST. II. Why five oxen are restored for one, and for a stolen sheep but four. HE shall restore five oxen for an ox. 1. R. Solomon thinketh, that the cause of this difference, why an ox stealer restoreth five, a sheep stealer but four, i●, because he that stealeth a sheep taketh more pains in carrying it upon his shoulder, than he that driveth an ox before him. Contra. This is a frivolous reason: 1. It is untrue which he supposeth: for it is more labour to drive unruly oxen, than simple and quiet sheep. 2. And what if a thief steal many sheep? he cannot th●n carry them all upon his shoulder. 3. Seeing to steal (whether with labour or without) is a grievous sin before God, ●●thing aught to be remitted for any labour that is bestowed in a sinful act. 4. If the more labour in stealing doth mitigate the theft, than it should be a less theft to break open an house, and steal treasure, than to take a thing out of the yard: but the Law following determineth otherwise, that a thief breaking by night into an house might be killed. 2. The ordinary Gloss● giveth this reason; because an ox affordeth five commodities, it serveth for sacrifice, for tillage, for food, for milk, and the skin also is serviceable for diverse uses: but the sheep is profitable only for four of these, for all but the second. Contra. 1. But seeing an ox is not only profitable for these five ends, but for twenty more, by this reason, twenty oxen should be paid for one. 2. Likewise other things, as gold and silver, are employed for diverse uses, more than four or five: so then in the theft of these things also, more than four or fivefold should be restored, Tostat. qu. 2. 3. The interlineary Gloss draweth it to a spiritual sense, by five, understanding the five senses, and by four, the four humours of the body, all which must be afflicted by penance. But it is not use in Civil and positive Laws to leave the literal sense, and follow a mystical. 4. Lyranus taketh this to be the cause, (whom Thomas followeth) Quia bov●s difficiliùs custodiunt●r, qua●●ves: For that oxen are more easily stolen than sheep, because they are more hardly kept: and therefore the more easy theft is more severely punished. But this is not always so: for sometime it is an easier matter to steal many sheep, than one ox, and more easily may they be conveyed away, and hid out of the way. 5. But Cajetan hath here a conceit by himself, urging the signification of the word sheh, which he saith properly signifieth a lamb: to pay four sheep for one lamb, he taketh to be a greater proportion and punishment, than to pay five oxen for one: because they were more pro●e and ready to steal sheep than oxen. Contra. 1. But the word sheh, as Oleaster showeth, signifieth not only a lamb, but in general all the smaller cattle, as well sheep and goats, as lamb● and 〈◊〉. 2. And beside the facility, easiness and readiness of theft, other things are to be respected: as the worth and price of the thing stolen, and the boldness and impudence of the thief. 6. Wherefore these reasons rather may be yielded: 1. Quia frequ●ntius furt● subtra●ebantur 〈◊〉▪ It might be that it was a more frequent and usual thing to steal oxen among the Hebrews than sheep's and therefore God would restrain the more usual theft by the greater punishment, Tostat. 2. In h●c dominium majus, & ●adacia major; In this theft of oxen the loss was greater to the owner, (when his exe was stolen) and the boldness of the thief greater. 〈…〉 esse: Such a thief as should steal oxen had need be bold and cunning▪ because such a theft cannot so easily be hid as of sheep. 3. Ab. Ezra also giveth this reason: because when a sheep is stolen, the owner loseth but his sheep: but in the other theft, 〈…〉▪ he loseth his ox, and the labour of his ox: this reason also is approved by Oleaster, 〈◊〉, Gallas●●●. But Tostatus taketh this exception: that i● the loss of the oxeus' labour ●e accounted here in the restitution of fivefold, why should it not be respected as well, when the thing stolen is found with the thief, in which ●ase he was to pay but twofold, qu. 2. The answer here is ready, because where the ox is found, though th●●e ●e an intermission of his labour, yet there is hope of restitution again: so is there not here, the ox being killed or sold. 7. josephus thinketh, that this Law extendeth itself also to other cattle in the fields, as to goats as well as sheep, though they be not here 〈◊〉. But concerning the ass or horse, because they are not so easily stolen being kept in the house, Tostatus thinketh that the Law of twofold restitution took place, as in the stealing of household stuff, and other movable goods. But it is more like, recording to the rule observed before in other Laws, that by one kind the rest are understood: and these two, the ox and sheep, are given ●n assistance as the most usual and common beasts: unto which all other great and small cattle should be reduced, as afterward vers. 4. direct mention is made of the ass. QUEST. III. Of the diverse punishment of theft, and whether it may be capital. NOw concerning the punishment of theft: 1. The licentious liberty of the Lacedæmonians is much to be misliked, who punished not theft at all, because they thought it was a means to train and exercise their people in the practice of war, Gallas. for it being a Moral law, Thou shalt not steal, and so grounded upon the Law of nature, it ought not by any contrary custom to be discontinued. 2. Neither is that Law of Sol●●, which the Romans also inserted into their twelve Tables, to be altogether approved, a●●●ing opposite to Moses Law: for they punished manifest theft with fourfold, when the thief was taken in the manner, whereas Moses setteth it but at twofold: and theft not manifest, when the thief is not found with the thing that was stolen, they censured with restitution of twofold: whereas Moses chargeth such offence with fourfold; because such an one, as hath sold or killed the stolen good, hath added sin to sin, having no purpose of restitution, nor there being any possibility thereof. Herein therefore the Law of Moses is more equal than the other. 3. The Law also of Draco is too severe, which punished theft with death: the Scythians did so also, but they had some reason for it, because they had no houses or places of defence for their cattle, so that if theft among them had not been most severely punished, nothing could have been safe. 4. Nor yet am I of their opinion, that think that lex Mosis non pertinet ad politiam nostram, the Law of Moses doth not at all belong to the policy of Commonwealths now: Lippom. Non sumus alligati ad leges judaicas forenses: That we are not bound how to the Jews Civil laws (at all): Osiand. but that Magistrates may increase the external punishment, whether by death or otherwise, as the circumstance of time, quality and condition of the people require. Contra. 1. As we are not strictly tied in every point to Moses Judicials; so yet the equity thereof remaineth still, which chiefly consisteth in this, in the due measuring and weighing of the nature of sins, which are thought to be worthy of death. 2. Punishments external may be increased, which concerned either pecuniary mulcts, or other bodily chastisement, not touching the life: as Moses punished theft with fourfold, but afterward the sin increasing, it was set at sevenfold: Prov. 7.31. Pelarg. 3. But whereas man's life is only at God's disposition, this may be safely affirmed, that no humane Law can take away the life of man for any offence, without either general or particular warrant and direction from God's Law, as is more at large before declared, p. 4, 5. 5. And yet I cannot consent to those that think no theft at all aught to be punished by death: for even by Moses Law, a violent theft, as in breaking up of an house, was judged worthy of death, it was lawful to kill such a thief, vers. 2. Again, sacrilegious theft was likewise punished in the same manner, as jakob giveth sentence, that they should not live that had stolen Laban's gods, Gen. 31.32. So Achan was put to death for stealing the excommunicate thing, josh. 7. Theft committed of wantonness, and without mercy, David adjudgeth unto death, 2 Sam. 12. vers. 6. Chrysostome thinketh, that David legem est praetergressus, exceeded the Law, in that he commandeth, beside the restitution of fourfold, the man to be slain: and he calleth it supereffluentem justitiam, overabounding justice. But the Law of God did bear out David in it: for he which did sin presumptuously, and with an high hand, that is, of malice and obstinacy, was to dye for it, Numb. 15.30. Such was the sin of the rich man, whose case there is propounded, which having many sheep himself, took away the poor man's sheep by violence, and had no pity. Further, he that did steal a man, was to dye for it by the Law of Moses, vers. 16. So that it is evident, even by Moses Judicial laws, that some kind of theft deserved death. By the Roman Laws also, as is extant in their 12. Tables, servants convicted of manifest theft were first beaten, and then cast down headlong from the rock. By the Imperial laws, a thief for the first offence was whipped, then if he offended again, he lost his ears, and the third time he was hanged: in Anithent. ut nulli judici, etc. for now such a thief sinneth of obstinacy and malice, and contempt against the Laws and Magistrate: and may by the Law of God be worthily put to death: Simler. So likewise such thefts, whereby the public peace and safety is violated, as in the Camp among soldiers, and robbing by the high way, where one's life is put in danger: All these kinds being more than simple thefts, may receive the sentence of death by Moses Law: and Magistrates herein may with a good conscience execute the rigour of the Law, upon such violent, outrageous, impudent, wanton and incorrigible thefts. But they are wisely to consider every circumstance, and the occasion that draweth one to steal, whether he do it of necessity to relieve his hungry soul, or of an evil custom and obstinate mind, to maintain his lewd and unthrifty life. In the first case it seemeth to be too sharp to take away ones life, unless he be such an one as will take no warning, but continueth hardened in his sin. And so for simple and single theft only (except it be in stealing of men) unless it be aggravated by other circumstances concurring, 〈◊〉 violence, rapine, obstinacy, custom in sin, and such like, neither the Law of Moses prescribeth punishment of death, nor yet is it practised by our Laws, which in such cases intent favour, by allowing the privilege of the book. See before, p. 6. QUEST. IU. Why the thief breaking up might be killed. Vers. 6. IF a thief be found breaking up, etc. 1. R. Solomon thinketh, that this Law, which alloweth the thief found breaking up an house to be slain, is understood not only of thiefs that break in by night, but by day also: and that clause which followeth, When the Sun riseth upon him, they interpret metaphorically, that if it be evident and manifest as the light, that the thief came not only to steal, but to kill, that whether by day or night he may be killed. So also the Chalde Interpreter seemeth to follow the same sense: Si oculus testium vidit eum: If the eye of witnesses saw him: that is, if it were evident that he came not only as a thief, but to assault. Contra. Though this be true, that a man might defend himself even by day against him that assaulted his life; yet this is not the meaning here: the words of the Law are literally, not metaphorically to be understood. 2. The reason of this difference between a night thief and a day thief, is, because in the night breaking in, it is not known, whether he came to steal only, or to murder: but in the day it may easily appear by his armour and weapons, Tostat. Simler. Beside, in the day he may call for help against the thief, which cannot be so well done in the night, when he is left without all other remedy, but his own defence, Galas. Marbach. And in the day he may have witnesses of his theft, and so convent him before the Magistrate, Lippom. 3. The Roman Laws allow not only to kill a night thief, but a day thief also, si se tel● defenderit, if he defend himself by a weapon: Moses Law much disagreeth not: for though he that cometh only as a thief in the day time, is not to be killed, but to make restitution only; yet if he come with weapons, as having a murderer's intent, now he may be repelled by force, even as a night thief may, not now as a thief, but as one which cometh to assault and murder, junius. QUEST. V. How it is made lawful for a private man to kill a thief. Vers. 2. ANd be smitten that he die, no blood shall be imputed. 1. Cajetanus here observeth, that this Law simply alloweth not to kill the thief: but if a man smite him in his own defence, not intending to kill him, that in this case he shall be free: Percussio fuit intenta, mors autem per accidens sequnta, etc. He intended only to smite him, but death followed accidentally upon such smiting: so also Simler. Non probat, ut animo occidendi feriatur, This Law alloweth not, that he should be stricken with a mind to kill him: sed indulget affectui, etc. but it beareth with a man's sudden passion, if in defence of himself it so fall out, that he be killed. 2. But this Law seemeth not only to permit one to smite a night thief, but directly to kill him also, so it be not with a desire to kill him, where he may otherwise escape: but to defend him and his from violence: which he cannot do, unless the thief be killed, Borrh. 3. For seeing both the Law of nature and other Civil laws do allow a man to defend himself; now, when the Laws do arm a man, they seem publicam personam imponere, to impose upon him a public person, so that now he smiteth not as a private man, but by authority of the Law, and in this case he is tanquam minister & vindex Dei, as the minister and revenger of God: so that he do it not of a lust and raging desire to be revenged, but intending to use a lawful defence in the safeguard of his own life, Gallas. And the case is here all one, as if a man being set upon by the high way should kill him that maketh the assault upon him, Marbach. QUEST. VI After what manner the thief was to be sold. Vers. 3. HE should be sold for his theft, etc. 1. So was also the Law among the Romans, that the debtor should be given up in bonds unto his creditor. Whereupon Cato was wont to say, Fures privates in nexu & compedibus vivere, publicos in aur● & purpura, etc. That private thiefs lived in chains and fetters, but the public in gold and purple, etc. But this custom, because it seemed very hard, was abrogated by the Law of Arcadius and Honorius: Gallas. 2. But here it must be considered, whether the thief were an Hebrew or a stranger: if an Hebrew, how great soever the debt were for his theft, he could be but sold over for six years, for all Hebrew servants were to go out free the seventh. And as the theft was valued, so should he serve more years or fewer. But if he were a stranger, he might be sold over to serve all his life, if the value of the theft were great: if it were but small, he was but to be sold to serve so many years as might suffice to recompense the theft, Tostat. QUEST. VII. Why the thief is only punished double, with whom the thing stolen is found. Vers. 4. HE shall restore double. 1. That is, one beside that he stole, because that is found in his hand which is stolen, and so restored, jun. And so must the five oxen be taken which the thief must make good, five with that which was stolen, Lippom. 2. Now the reasons why when the thing stolen is found, only double must be restored, and five or fourfold when it was killed or sold, are these: 1. Because he seemeth to be the more cunning thief, when the thing stolen cannot be found: 2. Adhuc difficilior ratio in investigando, and it is harder to find out the theft, and therefore he is worthy to be more punished, Simler. 3. Potest haberi aliqua praesumptio, quòd vellet restituare; There is some presumption that he would have restored it, having neither killed nor sold it, Lyran. 4. Truculentior est, & majus damnum intulit, etc. He is more cruel, and bringeth greater loss to the owner that selleth or killeth it, than he that keepeth it. 3. Thomas further giveth these reasons, Thom. 1.2. q. 105. art. 2. ad. why a more grievous punishment is inflicted for some faults more than other: 1. Propter quantitatem peccati, For the greatness of the sin. 2. Propter peccati consuetudinem, etc. For the custom of sinning. 3. Propter multam delectationem, For the more delight in the sin. 4. Propter facil●●atem comm●●eindi, etc. For the more easy committing of sin. All which do concur in this case: for both he sinneth more that stealeth, and selleth or killeth: and it seemeth he is more expert and accustomed, and taketh greater delight, and useth more facility in his business. QUEST. VIII. How a man is to make recompense of the best of his ground. Vers. 5. IF a man hurt field or vineyard, etc. he shall recompense of the best, etc. 1. All kind of hurting another man's ground is here forbidden, as either with trampling of his cattle as he passed by, or feeding, Lyran. And if this hurt be done unwittingly by the straying of the cattle without the owner's privity, he is to make it good, how much more if he do it of purpose, or in craft? Gallas. 2. Some think he is to make good the loss by giving ground and all, to make his neighbour amends. But that need not, seeing he trespassed only in hurting the fruits of his neighbour's ground: it is sufficient to make satisfaction in that wherein the wrong was done. 3. Neither, if the hurt were done in grass only, must the trespasser make recompense with the principal of his fruits, as corn, and such like, as Oleaster: but in the same kind it is sufficient to make restitution wherein the trespass was done. 4. Neither is the meaning, that if a man did a little hurt in his neighbour's ground, that all the best of his ground should pay for it, but so much for so much, Tostat. qu. 4. 5. There was a Law among the Romans, that the beast, qua panperiem fecerat, which had done any damage to another, dederetur noxae, should be delivered over, to make good the hurt. But that must be understood, when the beast of itself without the master's fault did any hurt: but here it is either the master's wilfulness or negligence, that his cattle spoil his neighbour's vineyard, Gallas. 6. And as the Law is here concerning vineyards and fields, so it holdeth in the rest, as orchards, gardens, pastures, and the like, Lyran. QUEST. IX. Of the breaking out of fire, and the damages thereby. Vers. 6. IF fire break out, etc. 1. This is meant of such kindling of fire, when praeter intentionem acce●dentis, etc. when any hurt cometh of it beside the intention of him that kindled it, Lyran. For they which did of purpose set stacks of corn, or houses on fire, were worthy of greater punishment. By the Civil law, vel decapitatur, vel comburitur, vel bestiis subjicitur, he was beheaded, burned, or cast to the beasts, can. penitent. 40. By the Canon law he was to be excommunicated, Caus. 23. qu. 8. cap. 32. or to want burial, if restitution were not made, ibid. cap. 33. and he was enjoined three years' penance, can. penitent 40. 2. Such breaking out of fire than is here understood, when any made a fire in the field, as husbandmen use to do in August to burn up the stubble, to make their ground more fruitful, and some casualty happened, the fire being carried of the wind, or lighting upon some hedge, Tostat. Though no mention be made of the neighbour's house and barns, yet under one kind the rest are understood, Marbach. 3. If it catch thorns. This Cajetan thinketh to be one of the damages which must be made good, if it catch the hedge or corn; but it rather showeth the means whereby the fire increaseth, and is dispersed by taking hold first of the hedge, and so finding combustible matter, goeth further. Some understand this to be meant of such thorns, as husbandmen use to set about their corn, to keep it from cattle, Oleaster. But it is better referred to the hedge where with the fields are sensed, Simler. 4. There are three things named which may receive hurt by the fire: either the corn reaped and gathered into shocks or stacks; or the standing corn not yet cut down; or the corn that is mowed or reaped, but yet not gathered together, which is meant by the field: which three the Septuagint express by these three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the corn floor, (where the corn is stacked as in barns) the ears of corn (standing) and the field: under corn also understand, hay, and trees, and such like, Lippoman. 5. Here then a man is punished for his negligence, because he kept the fire no better: as if he kindle a fire in a windy day, or in a place open to the wind, or near unto a wood or hedge where there is matter fit for the fire. Otherwise, if he used all diligence and foresight, and there fell out any casualty by any other accident, and not by his default: as if any hairy beast coming by chance do catch the fire, as a cat or dog; it seemeth that in this case he is not bound to make good the loss; for the fire did not break out now from him, Lyran. Of this kind was that hurt which was done to the Philistines corn, when Samson tied firebrands between the fox tails, which running among their corn set it on fire, Tostat. 6. Now this difference may be observed between this Law, which enjoineth full restitution to be made, and the former, where for the feeding of another's grounds, or otherwise hurting of it by cattle, only satisfaction is to be made out of the best of the others grounds, because where the fire setteth in, the whole is spoiled, but where beasts break in, that only is spoiled which they feed or trample upon, and therefore here amends is made only for part, there for the whole, Tostat. QUEST. X. Why the keeper of things in trust is not to make good that which is lost. Vers. 7. IF a man deliver his neighbour money or stuff to keep, etc. 1. The Law is this: that he which hath received another man's good of mere trust to keep, if it be lost, not through his fault, as if it be pilfered or stolen away, the keeper in trust is not to make it good: and the reason is, because he receiveth no profit by keeping, but did it of good will, and therefore there is no reason that he should be punished for his kindness, Simler. Hereunto agreeable is the Law of Alexander: Periculum depositi casu accidens penes deponentem est: Cod lib. 4. tit. 34. leg. 1. The danger of a thing committed to one's trust, happening by chance, (as by robbery and stealing) resteth in the owner, not in the keeper. 2. If the thief that stole them be found, he in this case shall pay but double, because the things stolen are not oxen or sheep, for then the former Law was to take place of restoring fivefold or fourfold: but money or stuff, which only were to be restored double: and this was to be paid to the owner, not to the keeper, because he had no right in the thing, neither was to make it good being lost. 3. But here other considerations are supplied by humane Laws: as whether that thing be only stolen which was committed to the keeper, and all the keeper's things beside were safe: for here some fraud or default of his may be imagined: or whether the keeper did not first offer himself to keep the things delivered to him, or received not somewhat for the keeping, or kept them longer than the time appointed and agreed upon: for in all these cases the keeper is in fault, and was bound to make good the things committed unto him. But these circumstances needed not be inserted into the Law, because the Lord thought not good to encumber his people with such a multitude of Laws: and the Lord endued the Judges in those days with such an understanding heart, that having but the general principles and rules given them, they could apply and accommodate them to every particular action, Tostat. QUEST. XI. How the fraud in the keeper of trust was to be found out and punished. Vers. 8. IF the thief be not found. Now the rest of this Law showeth what course is to be taken, if the theft be not apparent: the keeper must be put to his oath: 1. In this case either the keeper himself might be the thief, and detain the things left with him, and then he was to be put to his oath, whether he had not used any fraud: if he refused to take his oath, he confessed himself guilty, and so was charged to restore the double, as followeth in the next verse. But if the owner could prove a fraud in the keeper first by witnesses, than he was not put to his oath: for this was to be done where other proof failed, Tostatus. 2. Now diverse frauds might be committed by the keeper: 1. For he might either deny he had the thing, and so refuse to restore it: and by the Imperial laws, he that did so was condemned as infamous. 2. Or he might allege, that he had it, Cod. lib. 4. 'tis 34. c. 10. Diocletian. Cod. lib. 4. tit. 34. c. 11. but the owner was indebted unto him in as much: but this would not serve his turn: for depositorius non debet objicere compensationem: the keeper could not object compensation of debt, and so be his own carver, as justinian decreed. 3. The keeper might lend the thing committed unto him to another: ad solutionem nihilominus tenetur: yet by the Law he was bound to make it good. 4. He might also convert it to his own use, Ibid. leg. 7. and this was adjudged to be plain theft: deposuum convertens in usus suos, furti tenetur: He that turneth the thing committed to him to his own use, is guilty of theft. 3. Or the owner might be the thief, Cod. lib. 4. tit. 34 c. 3. in stealing away that which he had given another to keep. As C. Marius besieging the City Tolosse in France, received of the Governor of the City an hundred thousand pound weight of gold, which he sent to Ma●lilia to keep; then he with some other disguising their habit went and took it away. If the owner should either be accessary to the theft himself, or should accuse his neighbour falsely, he was to pay double unto him by the sentence of the Judge. Or if he produced false witnesses against the keeper in trust, they were to be condemned in the like, because the keeper should have been forced by their false testimony to pay double: and the Law was, that it should be done to the false witnesses, as they intended to have done to their neighbour, Deut. 19.19. 4. This Law of Moses of committing things to one's trust, was more equal than that among the Pisidians, which Stobaeus maketh mention of, serm. 42. by the which he which defrauded the trust reposed in him, was put to death: and then the contrary custom among the Indians, where no action at all lay against the depositorie, that is, him to whose keeping things were committed in trust, Pelarg. QUEST. XII. What is to be done with things that are found. Vers. 9 IN all manner of trespass, etc. 1. This is a general Law here inserted, not only of things put to ones keeping, but of other things also howsoever lost, or come to another's hand, Simler. Lippom. and it differeth from the former Law in these two things; because there mention is made only of dead goods, as of money or stuff committed to one's charge: this Law also speaketh of living creatures, as oxen, asses, sheep: that Law concerneth only things given to keep: this is beside as touching any thing that is lost, which another challengeth to be his. 2. But where he saith, whom the judges condemn, this is understood, whether depositorius convictus, the depository or keeper be convicted, or accusator temerarius, or the accuser be found rash and false: whether the one or the other, he was to pay double unto the party grieved, jun. 3. And this must be interpreted according to the former Law, that in dead things they were to make recompense only of twofold: but in other living creatures of fivefold, or fourfold, if the thing stolen were killed or sold, otherwise but of twofold, Tostat. 4. By this Law it is evident, that not only things given in trust to keep, but also such as are lost and found by another, are to be restored: for this is a kind of theft before God, not to restore unto the owner that which one findeth: as Augustine well saith; Si quid invenisti & non reddisti, rapuisti: quantum potuesti, fecisti: quia plus non invenisti, ideo non plus rapuisti: If thou hast found any thing, and not restored it, thou hast robbed: as much as thou couldst, thou didst: because thou foundest no more, thou tookest no more: Deus cor interrogat, non manum, etc. God examineth thy heart, not thine hand, Hom. 50. QUEST. XIII. How this Law of committing things to trust differeth from the former. Vers. 10. IF a man deliver unto his neighbour to keep, etc. This Law is diverse from the former: for there the keeper is not chargeable, if the thing given to keeping be stolen, but here he is to make it good, vers. 12. 1. Some make the reason of this difference to be this: Hoc de deposito vivo intelligendum est: This must be understood of a living thing, as an ox or sheep committed to one to keep: the other Law speaketh of dead things, as money or stuff: for the chief substance of the Israelites consisted of cattle: which therefore the Law intendeth should not be diminished or impaired, but made good to the owner. But concerning other goods, no such restitution was to be made, Gallas. Lippom. Contra. They are herein deceived, for the former general Law maketh mention of oxen, asses, sheep, and generally of whatsoever is lost, wherein any fraud may be committed. 2. Cajetan and Simlerus give this reason: because the other Law speaketh expressly of things stolen out of the keepers or depositories house, which the owner made choice of for the sure keeping of his goods: and therefore if they be stolen, it is upon his own peril, because he made no better choice of the place. Now living creatures are not committed to the safe keeping of the place, but to the keeper's diligence and care, so that if they be stolen, it is through his default and negligence. To the same purpose also Calvine. But this reason giveth not satisfaction, because in the other Law, vers. 9 mention is made also of oxen, asses, sheep, and other living creatures. 3. This then is the difference, that the former Law speaketh of things committed freely to ones trust, without any consideration or reward, but here of such things which a man is waged or hired to keep: and therefore in this case he is to make good that which was stolen, and not in the other: Cujus ratio est, quia pro custodia habet mercedem: The reason is, because he had a reward for his keeping, Lyran. Tostat. And this appeareth yet more evidently by jacob's practice, Genes. 31.39. Laban required it of his hand, whether it were stolen by night or by day; because he waged with jakob to keep his sheep, jun. Gallasius objecteth against this example; that jakob there had boasted in vain, quod solus ista damna pertulisset, that he alone had borne these losses, if it had been an ordinary thing so to do. Contra. jakob in that place to purge himself of all suspicion of fraud or negligence, allegeth two things; one, that whatsoever was torn, he brought it not to Laban, as the manner was, but made it good himself: and herein jakob did more than he was bound to do: the other is concerning Laban's strictness, that required of him that which was stolen, wherein Laban did according to the common use; but yet his hard dealing appeared in exacting of his son in Law, as of a stranger. QUEST. XIV. How the case of theft differeth from other casualties in matters of trust. Vers. 10. IF it die, or be hurt, or taken away by enemies, etc. 1. In these cases the keeper was not to make restitution, as if it were stolen: the reason is, because these casualties could not by humane diligence or foresight be prevented, as the other might, Simler. So Thomas: Depositivum poterat perdi dupliciter, Thom. 1.2. qu. 105. art. 2. ad. 3. ex causa inevitabili, etc. The thing committed to one's trust might be lost two ways, either by a cause inevitable, which could not be shunned or prevented: and the same either natural, as by disease and death; or external, as if it were taken of the enemy, or devoured of wild beasts: or the cause might be evitabilis, such as might be prevented, as in stealing. 2. But such casualty and death is here understood, as is not procured by the deceit and craft of the keeper: as if he defrauded the beast of his meat, or overwrought it, or if it became lame and broken by his smiting and abusing of it: for in these cases the keeper is to make good the loss: yea though he had nothing at all for the keeping, he was to make recompense, if any kind of way he had put his hand to his neighbours good, vers. 8. much more now, seeing he was waged for the keeping: and so here he is to take his oath, that he hath not put his hand to his neighbours good, that is, that none of these casualties did befall by his default. 3. And by these particular accidents, which cannot be prevented, other like unexpected and inevitable chances are understood. The keeper in trust is not to answer for casualties. Casus fortuitus non imputatur depositorio: A case falling out by chance bindeth not the depositorie, or keeper in trust, though he have somewhat for the keeping: as if the house be burned, where he laid up another's goods, or the ship suffer wrack wherein such goods were embarked: unless one of these three, culpa, pactum, mora interciderit; the keeper's fault, some compact, or delay come between: for if the casualty fall out by the keeper's default or negligence, or he have covenanted to make good what loss soever, or keep the goods longer in his hand than the owner agreed with him to keep them; in all these cases the keeper is bound to make satisfaction what chance soever happeneth, Tostat. quaest. 7. QUEST. XV. Whether it were reasonable, that the matter should be put upon the party's oath. Vers. 11. AN oath of the Lord, etc. 1. This kind of probation, to put a man to purge himself upon his oath, was used when no other witnesses could be produced, as it is added in the former verse, and no man saw it, that is, alius à custode, none beside the keeper, Oleaster: so that where other proof might be had, a man at the first should not be put upon his own purgation, Tostat. 2. Neither need it seem strange, that the controversy should be decided by the keeper's oath: for no man will commit a thing to another in trust, unless he were first well persuaded of his honesty: Suo ergo praejudicio testatus est, eum esse virum bonum: He therefore testified by his fore-judgement of him in trusting him, that he is a good man, Calvin: and therefore it is no wrong unto him, to have the matter tried by his oath, whom he trusted. 3. Here we see the lawful use of an oath, to be an end of all controversy and strife, as the Apostle showeth, Heb. 6. when no other proof can be had, Tostat. 4. And it is called the oath of jehovah, because they only are to swear by the name of God, Genevens. QUEST. XVI. What was to be done if the thing kept in trust were devoured of some wild beast. Vers. 13. IF it be torn in pieces, he shall bring it in record. 1. One way to testify, that it was torn of wild beasts, was to bring a part of the prey, recovered out of the ravenous beasts mouth, as shepherds sometime used to do, Amos 3.11. jun. This sense is expressed by the Chalde, He shall bring that which is torn for a testimony; and the Septuagint, He shall bring it to his gate, that is, show it to the owner: And therefore jacob herein approved his faithful service to Laban, that used not this liberty, to bring that unto him which was torn, but made it good himself, Gen. 31.29. Tostat. 2. Another way to prove it to have been torn with beasts, was to bring proof by witnesses, that saw the ravenous beast to carry away the prey: for this sentence hath relation to the former clause, vers. 10. If no man saw it: If then he can bring any that saw it done, though he could show no part, it sufficed, Lyran. Tostat. 3. And a third way to prove it, where the other two fail, was by his own oath, as may be gathered, vers. 11. If no man did see it, 〈◊〉 oath of the Lord shall be between them, etc. Lyran. QUEST. XVII. Of the Law of borrowing and lending: when the thing lent is to be made good, when not. Vers. 14. IF a man borrow aught of his neighbour. 1. Here the third case is put of lending and borrowing● the two former cases were of committing any thing to one to keep, either without a reward, vers. 7, 8. or for some consideration, vers. 10, 11. Lyran. 2. In the Law of lending and borrowing, more is required than in the other: for then the borrower receiveth a benefit, and therefore tenetur de levissima culpa, he is tied to make it good upon the least fault, Tostat. But when any thing is committed to one's trust, the owner receiveth a benefit, and not the keeper. 3. This Law seemeth chiefly to be meant of such things as have life, which are lent, because it followeth, if it be hurt, or dye: and of such other dead things, as may be used without the corruption or consumption of them, as garments, householdstuff, and such like: but all things which belong to meat and drink, are corrupted and changed in the use, as wine, bread, flesh, and cannot be restored again in the same substance: the lending of these things is called 〈◊〉, the possession whereof is transferred to the borrower: the lending of the other is called commodatum, when not the possession, but the use only of the thing is granted to another, of which kind this Law must be understood, Tostat. qu. 8. 4. Now this case is put, that if the lender be present when his ox 〈◊〉 ass, or other beast decayeth, the borrower shall not make it good: for both he is an eye witness, that his beast was not abused by the user, and therefore decayed not by his default, Tostat. As also, present rei sua providere potuit, being present, he might have prevented the danger himself, if it were to be helped, Gallas. But if the owner be not by, the borrower shall make restitution; because careless men commonly use but hardly such things as they borrow in the absence of the owner, and therefore this Law meeteth with their unhonest dealing herein. 5. Beside, other cases are supplied by humane Laws, when the borrower is not bound to make good the thing borrowed, as the Civil law is, Commodatorius non tenetur decas● fertuito, nisi se adstrinxerit, The borrower is not bound where a chance happeneth, Cod. lib. 4. tit. 23. leg. 1. Diocleti●●. unless he have bound himself. Unto which may be added, or unless it be by his own default, or he keep the thing borrowed longer than the time appointed, Tostat. quaest. 8. For the Law is, that if a man borrow a certain thing for a time, to use for some purpose, though the work be not finished, for the which he borrowed it, at that time which is set, it must notwithstanding be restored: commodatum ad tempus, etc. a thing lent for a time, as to make a woollen web for a year: Finito anno, licèt non completo lanificio, restituitur: Cod. lib. 4. tit. 23. leg. 1. The year being ended, though the work be not finished, it must be restored. And as the borrower is tied to his time, so is the lender: if he lend any thing, for a certain time, which the borrower useth for some business, the lender cannot require it before that time expired, because the borrower might thereby greatly be hindered in his business, Tostat. QUEST. XVIII. Why such a straight Law is made for the borrower. NOw though it might seem hard, that the borrower was bound to make good the thing borrowed, though not lost by his default, yet it pleased the Lord thus to ordain, that they might be as careful to keep their neighbour's things as their own, that they might be the readier one to lend unto another for their necessity: this facility and readiness to lend is by diverse Laws enjoined. 1. That they should be willing to lend, though the seventh year of remission approached, Deut. 15.9. 2. That they should take no pawn of their brother, for that which he borrowed, of such things as he lived by: as the upper and neither millstone, Deut. 24.6. And if they did, to restore it presently: As it followeth here, vers. 26. if they took a man's raiment to pledge, they should restore it before the sun set. 3. They were commanded, not to be too greedy in exacting that which was borrowed: as they were not to go into the house to fetch it, but to stand, and ask it at the door, Deut. 24.11, 12. 4. If the year of remission came before the borrower were able to repay that which he had borrowed, they were 〈◊〉 ●●mit all, Deut. 15.2. Probabile enim erat● 〈◊〉 illi qui commedè reddere posseut, aute septimum annum redderent, etc. For it was probable, that they which could conveniently restore the thing borrowed, would do it before the seventh year, and not of purpose defraud the creditor and lender. See Thomas. For this cause therefore that they might be more willing to lend one unto another, 1.2. q. 105. art. 2. ad. 4. this Law requireth an exact care in the borrower, to preserve that which is lent, and to restore it: And so the Ci●ill law also is: Nemo commodatum retineat sub praetextu debiti, Cod. lib. 4. tit. 23. d. 4. etc. That no man should keep back the thing lent, pretending debt. QUEST. XIX. Why the hirer is not to make good the thing hired, as when it is borrowed. Vers. 15. IF it be an hired thing, etc. 1. Some make this all one Law with the former, and take it to be a reason given, why the borrower is not to make good that which is lost in the presence of the owner, because it came, that is, was hired for his money: So Simler. Vatab. Lippom. Oleaster. 2. But I rather consent herein to Lyranus, Tostatus, Gallasius, junius, that make this a diverse Law from the former: that speaketh of lending freely, this of hiring and letting out for money: and therefore he that hireth a thing for his money, minus tenetur de custodia animalis, is less bound than the borrower, to the safe keeping of the thing so hired, Lyran. And the reason is, because, locatio sit ad utilitatem locatoris, the letting out for money is for the profit of him that letteth, Tostat. So Cajetan expoundeth well, Absque distinctione prasentiae vel absentiae Domini non tenebitur conductor ad solvendum animal casu confractum, etc. Here without any distinction of the presence or absence of the master, the hirer is not bound to make good the beast which is by chance hurt or dead, because it came for his hire. 3. Yet in this case also, tenebit●r de dolo, vel lata culpa, the hirer shall be bound, if he used deceit or were in a manifest fault; otherwise not, as, si fecisset animal illud nimis laborare, if he caused the beast which was borrowed to be over laboured, Lyran. But in the case of borrowing he is bound not only to make restitution where any thing is lost by his fraud and wilful default, sed tenetur de levissima culpa, but for every small fault, oversight or negligence, is he bound to make satisfaction, Tostat. qu. 8. QUEST. XX. Whether the fornicator by this Law be sufficiently punished. Vers. 16. IF a man entice a maid not betrothed, etc. 1. This Law enjoining only unto the fornicator marriage with the virgin corrupted, if her father consent, may seem to be too easy and gentle. But here it must be considered, that in these civil Laws the punishment is not always answerable to the sin: for even the sin of fornication is one of those which without God's mercy excludeth out of the kingdom of heaven: but the intendment of this Law is, to bridle such inordinate lusts, and to restrain them, that they still increase not, Simler. 2. And beside, it must be considered, multa pro ruditate populit●lerare, that many things in that Commonwealth were tolerated, because of the rudeness of the people, Gallas. 3. Although the offender by this means do satisfy the politic Law, in marrying the virgin by him corrupted, yet, coram Deo, etc. in the presence of God he is not cleared from this offence, in making amends by marriage, and giving her a dowry, Osiander. But repentance beside is necessary for the expiation of this sin. 4. The special scope of this Law is to provide for the virgin thus abused, that she being made by this means unapt for any marriage with another, should be taken to be his wife that had done her this wrong. 5. The like Law there was among the Athenians, that he which defiled a maid should take her to be his wife. But among the Romans, there was a more severe Law: that he which had committed fornication, if he were of good sort, should be punished in the loss of half his goods: if of base condition, he should be banished, Simler. 6. This Law is only concerning virgins not betrothed: for to lie with them which were espoused to another, was death by Moses Law, Deut. 22.23. QUEST. XXI. Why the women committing fornication be not as well punished by the Law. Again, this Law may seem to be defective, as in laying so easy a punishment upon the man, so imposing none at all upon the woman. 1. But the reasons thereof may be these: the woman might be enticed and deceived upon hope of marriage: and it was sufficient punishment unto her, the loss of her virginity: and beside, being under her father's power, and so having nothing of her own, she could not be charged to pay any sum of money, as the man is, Simler. 2. Yet the high Priests daughter, if she played the whore in her father's house, was to be burned, because she had dishonoured her father's house: Levit. 21.9. therefore she is to be excepted out of this Law, Tostat. quaest. 9 3. The word patah, here used, signifieth to decline, or turn: so that whether he entice the maid, blanditiis, vel mendaciis, by fair promises, or by lying words: whether he promised her marriage or not, he is bound by this Law to take her to wife, Oleaster. 4. And as this Law is meant for the one party of virgins not betrothed, so is it intended on the other part, that he must be a single man that is by this Law enjoined to marry her, jun. If he were married, it seemeth he was rather to endow her, than marry her; because the father would not willingly consent to give his daughter to one that was married already. 5. The word shacab, signifieth to lie, or sleep: non est peccatum dormire cum puella, it is no sin (saith Tostatus) only to sleep with a maid, if no other thing be committed: though he follow the Latin text, reading, and sleep with her: it is better therefore to read, lie with her, jun. Vatab. QUEST. XXII. What kind of dowry this Law speaketh of. HE shall endow her. There is difference between Does, the dowry, and donati● propter nuptias, the marriage gift or jointure: this is not meant of the jointure which the man should make his wife, but of the dowry which the father used to give in marriage with his daughter, as may appear by these reasons: 1. The endowing of the wife is inflicted h●re as a punishment: the man for his fault is enjoined to do that which otherwise he was not bound to do: but the husband always bestowed upon his wife a marriage gift: therefore this Law meaneth, he shall bear also her dowry, which his wife should bring with her, or her friends give with her. 2. If it were understood of the jointure or marriage gift, it had been superfluous to say, he shall endow her, and take her to wife: for in taking her to wife, the husband was of ordinary course to bestow on her a marriage gift or jointure. 3. If he have her not to wife, her father not consenting, yet he was to pay her dowry, vers. 17. that is, not a jointure, or marriage gift, but that portion which her friends used to give with her, Tostat. qu. 9 QUEST. XXIII. How this Law differeth from that, Deut. 22.29. SOme make this Law all one with that, Deut. 22.29. where the man which defiled a maid, is enjoined to pay 50. sicles to her father, which R. Solomon thinketh to be the certain dowry of a virgin: and so they say, that there is duplex does, una qua datur uxori, alia quae datur patri; a double dowry, one which is given unto the wife, the other unto her father, Lyran. Simler. Gallas. Lippom. But these two appear to be diverse Laws: 1. This case is put when a man enticeth a maid, and she consenteth and is willing therewith: but there the Law speaketh of the violent taking of a maid, jun. Tostat. 2. There the sum of 50. sicles is paid to the father for the wrong done unto his daughter, it is not given in the name of a dowry: for there could not be any certain rate or sum of money appointed for every maid's dowry: some might give 1000 sicles with their daughter, others not thirty: therefore that sum of 50. sicles is not prescribed here; but it is said in general, He shall pay money according to the dowry of virgins, that is, according to their state and condition, as dowries used to be given with virgins and maids of like parentage, calling and birth, for a poor maid had not so great a dowry as one of noble stock and high degree. 3. The maid by violence first defiled, and then taken to wife, by that Law could never be put away, Deut. 22.30. but no such thing is mentioned here: he that taketh a maid to wife, whom with her own consent he before defiled, might according to the general liberty then permitted, Deut. 24.1. if there seemed unto him cause, after put her away: and the reason of this difference may be this: he that taketh a wife willingly, will not put her away without cause; but he that taketh her against his mind, never loved her, and so upon every occasion would be ready to send her away, whether there were cause or not, if he were not by Law restrained of his liberty, Tostat. qu. 10. QUEST. XXIV. What was to be done if the fornicator were not sufficient to pay the dowry. HE shall endow her, etc. But what if the man, which had committed this wrong to a maid, were not able to endow her, the question is, what course was then to be taken: 1. If he were a free man, and an Hebrew, he was to be sold as in the case of theft, vers. 3. and to serve so many years, as might raise this stock or dowry for the maid: but longer than for six years he could not be sold, for all Hebrews were to be set free in the seventh. 2. If he were a free Gentile, he might be sold for his life, or for so many years as sufficed to make up the dowry. 3. If he were an Hebrew servant, if his master refused to pay so much money as might serve for the dowry, than he was to deliver up his servant to be sold over for so many years as might recompense the dowry, before the year of remission came: and if the years which remained were not sufficient, he might be sold over again. 4. If he were a stranger or Gentile being a servant, than he might be set over to serve his whole life, Tostat. quaest. 12. QUEST. XXV. What if the fornicator refused to take the maid to wife. BUt yet further it will be enquired, what if the maid's father would consent, and yet the party will neither take her, nor endow her? 1. By the Civil laws, if he be a noble person, he should be banished that had deflowered a virgin; if of base condition, he should be whipped: Institut. de public. judit. § secundo. Extra de adulter. in capit. perve●i●●▪ and if they ravished a maid against her will, in that case they were to suffer death. By the Canon laws, if one refused to marry her whom he had defiled, he was to be throughly whipped, and excommunicate, and enjoined penance till he had fully satisfied. 2. And though this be omitted in Moses Law, yet so much may be inferred and collected by the letter of the Law, that as he was necessarily to endow her (for the future of the Indicative mood, semper inducit dispositionem necessariam, doth always imply a necessary disposition) so he was of necessity to marry her: like as in another case of forcing a maid, he was to be compelled to take her to wife, and never to put her away, Deut. 22.30. Tostat. quaest. 11. QUEST. XXVI. Whether this Law were general without any exception. NOw although this Law be propounded generally, if a man entice a maid, he was to endow her and marry her; yet there were some exceptions to be made: 1. For whereas the Israelites were charged to take them wives out of their own tribe, Numb. 36. it is evident, that if the maid were of another tribe, than the man could not take her to wife: but because this case was very rare and unusual, seeing the tribes, after they were settled in Canaan, when these Laws were to take place, dwelled every one apart by themselves, and so there was no fear of such unlawful intercourse and commixtion, between a man and maid of diverse tribes: the Law therefore is silent in this point: for ad ea, qua raro accidunt, jura non adaptantur, laws are not applied to those cases which fall out seldom. 2. If he were a Gentile and a stranger of another religion, which committed this sin with a maid, neither could she in this case be given him to wife; because they were forbidden to make marriages with such, Deut. 7.3. And the Israelitish women were to match in their own tribe, and therefore not with strangers. 3. If an Hebrew servant had trespassed herein, neither could he have the maid to wife, whom he had abused: for he was first to endow her, which a servant could not do: for either he had fold himself into servitude, because he was poor, or was sold by the Magistrate, to make satisfaction for some offence which he had committed, and therefore being poor he had not wherewithal to endow her, and so could not take her to wife. 4. Beside, if it were the Priest's daughter with whom he had wrought this folly, she could not become his wife, for she was in this case to be burned, Levit. 21. And the man likewise by equity of the same Law, being guilty of the same offence. 5. Yea if the high Priest himself had deflowered a maid, he could not take her to wife, because he was forbidden by the Law to marry any polluted, or an harlot, Levit. 21. vers. 14. 6. If also one had defiled a maid near of his kin, being within the degrees of marriage forbidden, they were both to suffer death for it, Levit. 20. and therefore could not marry together. This Law therefore being generally propounded, must yet be interpreted and expounded according to other Laws: for they must all be made to agree together, Tostat. qu. 12. QUEST. XXVII. How far this positive Law against fornication doth bind Christians now. ANd as this Law did not hold generally in the old Testament, so neither is it now necessary, that whosoever hath committed fornication, should be compelled to marry the maid so abused: 1. For though it were admitted, that this Judicial and positive Law of Moses were in force still: yet some exceptions must needs be admitted: as if they are to near of kin: for no such marriage can be allowed within the limited degrees. As Saint Paul willed the young man, that had committed fornication with his father's wife, to be excommunicate for that fact, 1 Cor. 5. he was not suffered to marry her. Again, if a Christian maid should commit fornication with an Infidel, with a Turk, Jew, or Heretic, in this case the rule of the Gospel will not allow marriage: for Christians must marry only in the Lord, 1 Cor. 7.39. therefore not with those which are blasphemers of God, and enemies to true religion: and the Apostle saith, Be not unequally yoked with Infidels, 2 Cor. 6.14. 2. But Tostatus bringeth in two other exceptions, as if the maid defiled be either a professed Nun, and so devoted to Monastical and single life; or the man entered into orders, unto the which the vow of single life is annexed: in neither of these cases can (saith he) marriage be admitted after fornication committed, Tostat. quaest. 12. Contra. But against both these exceptions I will oppose the holy judgement of the Apostle: and touching the first, I urge that Apostolical saying: It is better to marry, than to burn, 1 Cor. 7.9. If then Nuns are subject to this burning, as it appeareth they are by their secret fornications, the fruits of their burning lust, then according to the Apostles rule, it were better for them to marry. Concerning the second, I say with the Apostle, Marriage is honourable among all men, etc. Heb. 13.4. therefore it is no dishonour nor disparagement to holy Orders. 3. But the best answer is, that this politic Law of Moses doth not bind us now, otherwise than in respect of the general equity thereof, that fornication being a breach of the Moral law, should be severely punished: in every part and circumstance of the Law, it is not necessary now to be kept. For as by Moses Law, it was left in the power of the maid's father, whether he thought it fit to give his daughter in marriage to the fornicator: so the Magistrate being the common father of the Commonwealth, may in his discretion determine when it is fit for such marriages to proceed, when otherwise, Simler. QUEST. XXVIII. Why the Law requireth the consent of the father to such marriages. Vers. 17. IF her father refuse, etc. 1. There is great reason that this power should be given unto the father, to choose an husband for his daughter: for many times it may so fall out, that the fornicator is such a lewd and ill disposed person, that his daughter were but cast away, to be bestowed upon such an one. And if the fornicator were necessarily to marry the maid so abused, many would make practice of it of purpose, by this means to get them rich wives, Gallas. 2. But because sometime, if it were wholly left unto the maid's father, to give his daughter in marriage, or to take a portion of money for her dowry, some might ask unreasonable sums, therefore the Law defineth, that upon the refusal of the father the fornicator shall pay money according to the dowry of virgins, such as parents of that state and condition used to give with their daughters, Tostat. 3. And beside it must be understood, that the father's refusal must be reasonable: Si officium piorum parentum praestant, etc. If they perform the office of good and godly parents. For what if he refuse to give his daughter, because he would match her into a bad stock, only respecting wealth, not religion and piety; in this case God is rather to be obeyed than man: and the duty to the first table to be preferred before the second, Borrhaius. 4. Confirmatur hac lege patria potestas in liberos, etc. The authority of the father is confirmed by this Law toward their children, in respect of their marriages, that they should not be contracted without their consent, Marbach. QUEST. XXIX. Why next to the Law of fornication followeth the Law against witchcraft. Vers. 18. THou shalt not suffer a witch to live, etc. 1. Some think that this precept is joined to the former, Quia sortilegia plerunque, fi●●t in his, quae pertinent ad actum carnis, etc. Because sorcery is often used in those things which belong to the carnal act, Lyran. So also Cajetan: Et fortè adjecta est lex ista stupro virgins, etc. It may be this Law is joined to the former of whoredom committed with a maid, to insinuate that sorcery is much used to set forward venery and unclean lust. 2. Tostatus maketh this the reason of this connexion, that as most of the Laws in the former chapter concerned the ordering and directing, partis irascibilis, of the angry part of the mind: the Laws hitherto in this chapter, partis concupiscibilis, of the coveting part of the mind: now these following belong to the direction partis rationalis, of the reasonable part of the mind, the judgement and understanding, that it should not be corrupted with evil arts, Tostat. qu. 12. 3. But the reason rather is, that as fornication of the body, immediately before touched, is odious before God and man, so much more is the spiritual fornication of the soul abominable, when any seduced by the devil into witchcraft, or any such devilish trade, do forsake God, and commit most gross idolatry, Simler. And so hereunto agreeable is that law which followeth in the next verse but one, vers. 20. that he should be slain, that offereth unto any gods, but to the Lord. QUEST. XXX. What kind of witchcraft is here understood. A Witch. 1. The word is niecashephah, which signifieth, as Oleaster out of R. Abraham, one that changeth any thing before the sight: we call them Jugglers which deceive the sight, and cast a mist before the eyes. The right Latin word is praestigiatrix, jun. Montanus, one which by legerdemain deludeth the eyes. 2. But under this kind, by a Synecdoche, all other sorts of witchcraft, sorcery, enchantment are forbidden: as Hydromantae, which use divination by water; Aeromanta, by the air; Pyromantae, by the fire; Capniomantae, by smoke; Alectriomantae, by the crowing of Cocks; Psycomanta, that consult with the souls of the dead; Alphitomanta, which divine by the inspection of flower; Icthuomantae, by fish; Libanomantae, by incense; Cheiromantae, by the hand; Necromantae, diviners by the dead; Gastromantae, which divine and give answers from within, out of their bellies: and all other of the same devilish profession. See hereof * qu. 8. in 7. ●. p. 7●. before. 3. Instance is given here of women, and the word is put also in the feminine, Quia illud genus maleficii crebriùs reperitur in foemina, Because that kind of sorcery is oftener found in women: Lippom. Quia procliviores sunt in hoc scelus ex infirmitate mulieres, Because women by the infirmity of their sex are more prone unto this mischief: and women are named, that no compassion should be showed, no not unto the weaker sex, if they be thus seduced, jun. Nec minus hoc damnantur mares, quam foemina, Yet men witches are no less condemned here, than women, Gallasius. QUEST. XXXI. Whether love may be procured by sorcery. BUt because it is the opinion of some, as is before showed, qu. 29. that this law of witchcraft is annexed to the former law against fornication, because sorcery may be used to procure unlawful lust, it shall not be amiss somewhat to touch that point. 1. Virgil, a great practitioner in such feats, showeth in his 8. Eclog, how Daphnis was compelled to come by certain enchanted love verses, where he often repeateth this verse, Ducite ab urbe domum mea carmina, ducite Daphnin, My verses go, from city see: go bring ye Daphnis home to me. And Hierome in the life of Hilarion, as Tostatus citeth him, reporteth how a young man enamoured with a virgin, by certain words and enchanted figures put under the threshold where the maid was, drove her into such fits of raging love, that she tore her hair, and whetted her teeth, and often used to call the young man by his name: this maid thus tormented, her parents brought to Hilarion, who by his prayers healed her. 2. Now than this instigation unto love by sorcery, and diabolical subtlety, may be procured three ways: One is the ordinary means, whereby Satan by external objects useth to tempt men, thereby stirring and provoking their natural lust: as David was inflamed at the sight of fair Bathsheba: but here needeth no other sorcery or enchantment than the corrupt inclination of a man's own affection: the devil doth but offer the occasion, and show the object, he draweth not the affection: but the corruption of the heart of itself is ready to apprehend and lay hold of the object set before it. Another way there is, whereby the affection is stirred, as when the evil spirit entereth, and possesseth any with madness and frenzy for the time; not changing the understanding, or will, but troubling the vital spirits, and inflaming the blood, and so incensing unto lust. The third way is, when Satan entereth not to disquiet the body, and trouble the spirits, but externally offereth violence, transporting and carrying (by God's permission) bodies from place to place: which is no hard thing for Satan to do; and so he may bring one to the place where their lover is, Tostat. qu. 13.3. But here two things are to be considered: 1. That Satan directly cannot work upon the heart of any in the immediate change or alteration of their affections, but he doth it by means, either external, in moving by objects, or by internal provocation and stirring of carnal lust. 2. That he hath not the like power over the servants of God, which he exerciseth over carnal men which are his own vassals: he ruleth in the children of disobedience, as he listeth: as the Apostle saith, They are taken of him at his will, 2 Tim. 2.26. But the faithful do resist him by faith, 1 Pet. 5.9. So that his tentations cannot fasten upon them, to entangle them further than God shall see it good for the trial of their faith. This is made evident by that story of justina the Virgin whom Cyprian (than a dissolute young man, and given to Art Magic, but afterward a most holy and constant Martyr) loved exceedingly: and when he was not able to prevail with her by any allurements, he called for the Devils help to bring her unto him, who by faith chased the evil spirit away, Ex Tostat. qu. 13. QUEST. XXXII. Whether witches can indeed effect anything, and whether they are worthy to be punished by death. NOw further by this sentence of the law, which adjudgeth witches worthy of death, they are found to be in error, which think that witchcraft is nothing but nudum phantasma, a very fantasy: that silly women imagine they do things, which indeed they do not, but in their own conceit and imagination. First, I will examine the objections which are made in the defence, or at the least the excuse of these wicked women, and in favour of them, for the mitigation of their punishment. 1. They say that this law is made de veneficis, of such as kill and destroy by secret poisons, and noisome herbs, it concerneth not witches. Answ. 1. Indeed the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin translateth, maleficos, workers of mischief: but they are both in error, for the Hebrew word, mecashephah, is put in the feminine, whereas they both interpret it by the masculine: And the word, mecashphim, is applied to those which work by evil spirits, and have confederacy with them, as Exod. 7.10. it is given to the Egyptian Sorcerers and Magicians. 2. The practice of poisoning belongeth to the sixth Commandment, Thou shalt not kill, whereas witchcraft here forbidden is a breach of the first Table, Simler. 2. These silly women can effect nothing: they imagine they do many things, but it is only in their own conceit. Answ. 1. True it is, that they cannot effect what they would; for the Lord restraineth the power of the devil, by whom they work: as he did, when the Sorcerers attempted to bring forth louse, and could not, Exo. 8. 2. Yet it cannot be denied, but that they effect many strange things by the operation of the devil: as the Magicians of Egypt could turn their rods into the similitude of Serpents, and water into the likeness of blood: and the witch at Endor could cause the likeness of Samuel to appear, which was not in deed Samuel, Objections made in the excuse of witches, answered. but the devil taking upon him his shape. So it is no strange thing by the operation of Satan, when they take a man's garments, and beat them to cause the body of the man to feel the smart, Simler. 3. And if they did no hurt, and could effect nothing; why was this law ordained against them? God gave no superfluous or unnecessary laws to his people, nor without great reason. 4. Though they should effect nothing, yet their wicked desire and endeavour thereunto is worthy to be punished. 3. Witches many times do good, and heal men of their infirmities and diseases: therefore they deserve no such punishment. Answ. 1. Indeed in the Civil law such a decree is extant, made by Constantine, Qui per incantationes intemperiem aeris & grandinis evertit, Cod. lib. 9 tit. 1●. leg. 4. puniendus non est, etc. He which by enchantment turneth away the intemperate season of the air and weather, is not to be punished. But it is no marvel that such things were tolerated then, when they came newly from Gentilism, wherein such things were not only suffered, but honoured and rewarded. 2. We have a more perfect rule out of the Scriptures, that no such unlawful means are to be used, no not to a good end, as to procure health, or such like: for this cause the Prophet reproved the King of Israel, 2 King. 1. having received hurt by a fall, because he sent to the god of Ekron for help. And to this purpose Augustine saith well, as he is cited in the Decrees, Si aliquando sanare videntur languidos, Caus. 26. q. 5. c. 18. Caus. 26. q. 7. c. 15. id Deipermissu sit, ut homines probentur▪ etc. If they seem sometime to heal the diseased, it is done by God's permission, that men might be thereby proved, etc. And again he saith, Laque● sunt adversarii, mederi non possunt; They are the deviles snares, they cannot heal. 4. Object. But the means which they use are wholesome, and medicinable, as herbs and ointments, and therefore herein they are not to be found fault with. Answ. 1. For the most part they use such means, whereof no natural or apparent reason can be given, as to burn the thatch of the house, to cut off some part of the beast bewitched, and burn it, and such like. Concerning such things, Augustine giveth a good rule, Remedia & ligaturae qu● medicorum disciplina condemnat, Caus. 26. q. 2. c. 6. non adhibenda, etc. Such remedies and ligatures which the skill of Physic condemneth, are not to be used. 2. He saith further, Ex traditione malorum angelorum sunt; Such remedies had their beginning from the tradition of evil angels: Ibid. c. 7. Ibid. q. 5. c. 4. therefore he concludeth, that Phylacteria sunt animarum vincula; Such Phylacteries, things applied to, or hung about the neck or other parts, are but the snares of the soul. 3. If they do use herbs, and ointments, and such other outward means, it is but to colour their devilish practice and enchantments, whereby they work, and not by the virtue or operation of such herbs: therefore it was well decreed in the Matiscane Council, as it is cited in the Decrees, Caus. 26. q. 5. c. 3. Nec in collectionibus herbarum, quae medicinales sunt, observationes aliqua● licet attendere, etc. In the collection of herbs, which are of themselves medicinal, it is not lawful to use any other (superstitious) observations. Now on the contrary it shall appear, that witches and other of that sort are worthy of punishment by death, and that they are not by any means to be tolerated in a Commonwealth. 1. They are manifest transgressors against the first Table, and every precept thereof: for they do combine themselves with Satan, Reason's showing the equity of this law against witches. and forsake their faith, and so make them other gods, beside the Lord: they also invent superstitious rites and ceremonies, images, figures and pictures, which the devil hath taught them to worship him by: and beside, they profane and abuse the holy name and titles of God in their superstitious invocations and enchantments. And they appoint certain holy days, solemnities, and assemblies among themselves, as the Lord hath appointed the Sabbath for his own worship. And thus they apparently violate every precept of the first Table. 2. They are also enemies to the Commonwealth, full of mischief, practising their malice upon men and beasts: and therefore the Civil law, Propter magnitudinem scelerum maleficos appellat; Because of the greatness of their mischievous practices, calleth them, Evil or Wicked doers. They are manifest murderers, assaulting the life of Christian people, where God permitteth, by all devilish means: and thus the second Table likewise is by them violated and perverted, Gallas. 3. They also are perverters of their children, and seducers of others, and so cause this mischief to spread further and to be transmitted over unto posterity. 4. Further, if divine and humane laws condemn all filthy society and company with beasts; much more horrible and abominable is all confederacy and league made with devils and unclean spirits, Simler. 4 D. 34. ad. 3. in Ser. 5. Thomas touching this error, that some should say, Quod maleficium nihil erat in mundo, etc. That witchcraft was nothing in the world, but in the opinion of men, addeth, Procedit haec opinio ex radice infidelitatis; That this opinion proceedeth from the root of infidelity, because they do not believe that there are any devils, but only in the estimation of the people, etc. But we are taught by the Scriptures, that the Angels fell from heaven, and became devils, by whom witches and Sorcerers work. 6. And this is sufficient to convince these men of error, because the law of Moses judgeth the sin of witchcraft worthy of death: which they must 〈◊〉 ●●cuse of 〈◊〉, if witchcraft were so small an offence, and consisted but in opinion only. And the Imperial laws herein do concur also with the Divine law, which calleth, Ars 〈…〉; The Mathematical (it meaneth Magical) science damnable: and it decreeth thus, 〈…〉 sunt, Cod. 〈◊〉. 9 〈◊〉 18. leg. 2. Ibid. leg. 3. Ibid. leg. ●▪ Soothsayers and Diviners are to be burned: Nec ●rs ista dis●i, nec d●ce●t debet; This art must neither be learned nor taught▪ yea by the Civil law, he which consulted with Soothsayers, 〈…〉, shall be punished by the sword. QUEST. XXXIII. Of the 〈◊〉 stone of 〈…〉. Vers. 19 WHosoever lieth with a beast 〈◊〉 Pr●opins and the 〈…〉, do understand▪ this of a beastly▪ and brutish man, with whom it is dangerous to converse, and by death, they understand here eternal death. But this were to 〈◊〉 these gross and unnatural sins which here are condemned, and these civil politic laws are literally to be understood. 2. Therefore this law meeteth with that most unnatural and monstrous sin of more than beastly lust▪ 〈◊〉 this one kind also comprehending all other outrageous lust's 〈◊〉 against nature, as 〈◊〉. 18.22. and 20.15. 〈◊〉. 3. And there are two sins specially against nature; either when, non servitus 〈◊〉 speci●●, the due kind, is not kept, as when the filthy company of beasts is desired; Nature only having ordained the generation of mankind to be with man: the other is when, non servatur debit●s sermo, the due sex is not kept, as when man with man worketh ●ilahinesse, which was the sin of Sodom, Thomas. 2.2. q. 154. 〈◊〉 12. ad. 4. 4. And these are the reasons why such wicked persons should be put to death without all mercy: 1. 〈◊〉 latur talibus fl●giri●● societ 〈◊〉 illa, qua cum Deo no●●s esse debet, etc. By such heinous sins that society 〈◊〉 violated, which ought to be between us and God; seeing Nature itself, whereof God is the Author, Lib. 3. 〈◊〉 c. ●. is polluted with such perverse lusts, etc. 2. Such wicked and vile persons show themselves worse than bru●● beasts, qua coitu naturali contenta sunt; which are content with natural copulation, Calvin: and go not out of their kind. 3. Serit semen ubi aut nihil n●scitur, 〈…〉 contrar●●m, etc. Such soweth seed, where either nothing at all is engendered, or a monster contrary to nature, Pelarg. 5. Not only the man or woman committing this filthiness, but the beast also wherewith it is perpetrated, was to be put to death, Levit. 20.15. both for the detestation of the fact, and l●st any other by th●● evil example should attempt to do the like with that beast, Lyran. QUEST. XXXIV. The reasons why m●n are given over to unnatural lust. 1. THis bestial sin may be committed two ways; either indirectly when one, not at the first intending any such filthy act, but being inflamed with lust, ad coitum simplic●ter, simply unto that carnal act, because it cannot be satisfied as he would, seeketh to have it satisfied howsoever: or else directly at the first there is a wicked inclination unto this bestiality. 2. Tostatus giveth three reasons of it▪ why some men are carried into these unnatural lusts: 1. Their vile corrupt nature, which is procured by the evil disposition of the country: as in Aethiopia and Lybia, and toward the poles in the remote countries, monstrous shapes and forms are found, which are the fruits of such unnatural lusts. 2. Some grow bestial by frenzy and madness▪ and other distemperatures of the brain. 3. Some by an evil use and custom, as it seemeth the Sodomites even from their childhood were exercised in those acts of filthiness. As these reasons may be yielded, of the unnatural appetite of men which feed of raw flesh, yea of the flesh of men as bruit beasts: so also of unnatural lust, Tostat. qu. 14.15.3. But a better reason may be given than all these: for these unnatural and beastly lusts are the traits of Idolatry and false worship▪ as here immediately it followeth, that they should not offer unto any other gods. And Saint Paul showeth, that the Gentiles after they had corrupted the true worship of God, were given over unto their own hearts desire▪ Rom. 1. as the Canaanites ha●ing not the true worship of God, defiled themselves with these abominations, for the which the Lord cast them out, Levit. 18.24. Simler. QUEST. XXXV. What is meant by sacrificing to other gods. 〈…〉 hearing that the two tribes and an half beyond Jordan, had erected them an Altar, they assembled themselves together against them, as jealous, lest they purposed to bring in a new worship of God, Tostat. 5. And not only they which committed Idolatry themselves, but they which persuaded others, were to be put to death, Deut. 13.6, 7. QUEST. XXXVI. Whether Idolatry now is to be punished by death. Vers. 20. SHall be slain. 1. The word is charam, that simply signifieth, not to cut off, but to destroy, as an anathema, thing accursed, and bequeathed to destruction, jun. Pelarg. 2. The interlineary Gloss, expoundeth it of excommunication, and of eternal death: but both the practice of those times, and the like punishment here inflicted upon other capital crimes, showeth that it must be understood of the loss of the temporal life: though beside, without their great repentance, Idolaters deserve also everlasting death, Rev. 22.8. 3. Some object, that now Idolatry is not to be punished by death, but that such rather that are seduced, should be instructed in the true worship of God: and in the times of the Gospel, it is fit more clemency and mercy should be showed, than under the rigour of the law. Answ. 1. Though Idolaters are to be instructed to reform their error, for the salvation of their souls: yet this letteth not, but that for so great impiety, and for the example of others, they should worthily suffer the pains of death. 2. And now under the Gospel, seeing robbery against the common peace, and ●reason against the life and safety of the Prince and State, are judged worthy of death: Qui majestatem Dei 〈◊〉 dissime violavit, tam leve facinus admisisse putabitur? shall he which violateth the Majesty of God most impiously, be thought to commit so small an offence? Gallas. 4. But although, as Osiander saith, the Magistrate, non gladio in idololatriam vindicare teneatur, be not now bound to take revenge of Idolatry by the sword: for some difference there is between Pagane idolatry, and Popish superstitious Imagery; the one being an absolute denial of all Christianity, the other a mixing therewith of superstitious vanity; yet by the equity of this Judicial law, which serveth for the strengthening of a moral precept, the like sin of idolatry may justly receive the like punishment. As Cyprian, repeating that law, Deut. 13.12. Si audieris in una ex civitatibus; 〈◊〉. lib. de exhortat. Martyr. c. 5. cited in the Decrees. Caus. 23. q. 5. c. 32. etc. If thou hearest of any of the cities, etc. that are drawn away to serve other gods; that such a city should be destroyed; thus further inferreth; cujus praecepti memor Mattathias, which precept Mattathias remembering, killed him that approached to the idolatrous Altar to sacrifice, etc. Then he further addeth: Quod si ante adventum Christi, circa Deum colendum, et idola spernend● haec pracepta servata sunt, etc. Now if these precepts concerning the worship of God, and despising of Idols were kept before the coming of Christ; quanto magis post adventum Christi servanda sunt? How much more ought they to be kept after the coming of Christ? seeing he hath not only exhorted us in words but in deeds. Augustine likewise showing a difference between the schism of the Donatists, and Pagane idolatry, thus concludeth; Quis vestrum non laudat leges, etc. Which of you doth not commend the laws given by the Emperors, Epistol. 40. ad Vincent●um, cited, C. 23. q. 4. c. 41. against the sacrifices of the Pagans? illius quippe impietatis capitale supplicium est, etc. for the punishment of that impiety is capital. 5. R. Solomon thinketh, that if a Jew did sweep an Idol Temple, velornaret, vel alia similia faceret, quae sunt praambula etc. or adorn it only, and do other things which are but preambles to Idolatry, he was not to be punished by death, but some other ways, Ex Lyrano. But if enticing in words to idolatry, were judged worthy of death, Deut. 17.5. much more to entice and draw by fact and example, as in adorning and beautifying the Temples of Idols. QUEST. XXXVII. Why idolatry is judged worthy of death. NOw the reasons why idolatry was held by Moses law to be worthy of death, were these: 1. Quia is cultus diabolo exhibetur qui idolorum author est; Because that idolatrous worship is given unto the devil, who is the author of Idols, Gallas. 2. Aequum est vita privari eos, etc. It is just that they should be deprived of life, which forsake God, the author and fountain of life, Simler. To leave the worship of God who is the author of life, and to worship the devil, the author of death and destruction, mille mortibus &c▪ doth show himself to be worthy of a thousand deaths, Gallas. 3. Though every transgression of the law be in some sort a breach of God's covenant, yet idolatry more specially is said to be a transgression of the covenant of God, Deut. 17.2. Because men apparently and professedly thereby forsake the profession solemnly made of their service and obedience unto the Lord, Simler. 4. And this severe punishment the Lord appointeth for idolatry: quia inter Aegyptios idololatria assi●everant: because the Israelites had accustomed themselves unto idolatry among the Egyptians, in so much that they, Moses yet living▪ set up a golden calf to worship, Simler. 5. Because of the ready inclination and propension of man's nature unto idolatry, it was fit that it should by some severe punishment be restrained, Calvin. 6. And two things there are which do exaggerate the nature of a sin, and aggravate the punishment thereof: Res in quib●s committitur, & is in quos committitur, etc. The things wherein they are committed, and they against whom they are committed, Borrh. Both which concur here in the sin of apostasy and idolatry: For what matt●● can be of greater moment, than the service and worship of God, and what sin more grievous, than that which is committed against God? QUEST. XXXVIII. Of kindness, how to be showed toward strangers, and why. Vers. 21. THou shalt not do injury to a stranger. 1. There are two reason, why men are apt to do wrong unto strangers a both because they are not allied by affinity or consanguinity, and therefore no natural affection is commonly showed toward them: & because they are destitute of friends and patrons, and therefore lie more open to wrong, Tostatus. 2. The stranger must neither be injured in word, nor wronged in deed, Simler. Neither secretly by fraud, nor openly by violence: neither must they be hindered by any private man, nor publicly prejudiced by laws made against them, Tostat. And it is not enough not to do them wrong; but we must help them, and do them what good we can, Gallas. 3. And this reason is added, because they were strangers in Egypt, they did feel by experience what it was to use strangers hardly, that by their own experience, they might learn to have compassion on others, Simler. For the law of nature teacheth not to do that unto another, which we would not have offered to ourselves, Cajetan. They in Egypt would not have had the Egyptians to deal so hardly with them, and God punished the Egyptians for their sakes: let them take heed then by those judgements, which ●ell upon the Egyptians, lest they be punished in like manner for afflicting strangers, Simler. 4. Other reasons beside may be added: as that strangers, as well as they, were created according to God's image, and they have the same common father: and let them remember the uncertainty of man's condition, Qua variis casibus est exposita, etc. which is exposed to diverse chances: they do not know how soon they may be driven to sojourn in a strange country, Marbach. 5. The evil entreating of strangers, was odious even by the light of nature among the heathen: Plato affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God is a revenger of wrongs and injuries done unto strangers: in so much, Plat. lib. ●5. de legib. as those cities were famous, which were kind to strangers, as the Athenians, the Lucari Egineta: which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of strangers. And they were noted of infamy, that used strangers hardly, as the Lacedæmonians with others, Galass. QUEST. XXXIX. Why widows and orphans are not to be oppressed. Vers. 22. Ye shall not trouble any widow. 1. As the former law enjoined pity and commiseration to be showed toward strangers, that were in misery: so this provideth for such as are in misery, being not strangers, as Widows and orphans, Tostat. 2. And although none at all are to be wronged and afflicted, yet these especially must not be hurt, Quia defensorem non habent; Because they have none to defend them, Chrysost. Car●●do patre, se● marito, etc. The one wanteth a father, the other an husband▪ Cajetan. 3. The Lord here threateneth that he will be revenged of such as oppress the widow and fatherless: and three punishments are threatened, they shall be smitten with the sword▪ and the other two are sequels hereof, their wives shall become widows, and their children fatherless, Tostat. 4. Which punishments are procured by these degrees: the widows and fatherless being oppressed, do cry unto God: for prayer made in time of affliction is most fervent: then though men regard not their tears, and prayers, yet God will, Pelican. And his anger will wax hot against them, because they oppress those whom God favoureth and loveth: as we use to be angry with those, which hurt either ourselves, or our friends whom we love, Borrh. QUEST. XL. How and by what means prayers are made effectual. Vers. 23. SO he call, and cry unto me, etc. Divers causes and occasions there are set forth in Scripture, which do procure the exaudition and hearing of our prayers: 1. When two consent together, and offer up their prayers with one accord, their voice is heard, Matth. 18.19. 2. Prayer made in faith is effectual, as the Apostle saith, The Prayer of Faith shall save the sick. 3. Continuance and perseverance in prayer is available, Luk. 11.8. Because of his importunity, he would arise, and give him as many as he needed. 4. Prayer joined with alms and deeds of charity is so much the more respected with God, Act. 10.4. Thy prayers and thy alms, are come up in remembrance before God. 5. Fasting joined with prayer maketh it more fervent, Matth. 17.21. This kind cannot go out, but by prayer and fasting. 6. And the greatness of affliction, Psal. 118.5. I called upon the Lord in trouble, and he heard me. As in this place, the Lord heareth the cry of the widows and fatherless, that call unto him, Lippom. ex collationibus Patrum. And here they cry, Non tantum sono vocis, quantum intentione cordis, etc. Not so much by sound of voice, as in the intention and elevation of their hearts, Thomas. QUEST. XLI. Why usury is called biting. Vers. 25. THou shalt not oppress him with usury. The word nashach, whence is derived neshech, usury, signifieth to bite: usury then is called a biting: 1. Because as the biting of a Serpent, parum percipitur in principio, etc. is but little felt in the beginning, but afterward the whole body is inflamed upon that biting: So usury is not felt in the beginning, but at the last, devorat totam hominis substantiam, etc. It devoureth all a man's substance. So R. Salom. ex Lyran. 2. Or because the usurer, tanquam hirud●●●nem succum & sanguinem exugit, etc. as an horseleech sucketh out all the juice and blood, Galass. 3. Morsus serpentis non sinit dorm●re; The biting of a serpent will not suffer one to sleep neither will usury suffer the man that is encumbered therewith, to be at rest, Simler. 4. And it may be so called, in respect of the greedy desire of usurers, which live upon the poor, and eat them up by usury: tanquam canis famelicus, alios mordendo, seipsum pascens, as an hungry dog, by biting and devouring others, feeding himself, Calvin. 5. Usury is called a biting, Quia lethaliter mo●det eos, qui ea gravantar, because it biteth and grip●●h those to death, which are oppressed with it. QUEST. XLII. What usury is. HEnce it is evident that usury is unlawful. But before the several points belonging to this question can be discussed, first we must see what usury is. 1. Plus ex mutu● velle, quam mutuatum sit, iniquum est. To desire more by lending, than was lent, is wicked, Cajetan. He than counteth that usury, when any thing is received for loan, more than that which was lent. 2. Vsura est lucrum quo●●●nipe●●r, soli●● 〈…〉 causa; Usury is a gain, which is taken only for lending, Vrsinus. Quicquid 〈…〉▪ What gain soever was given beside the principal: whereupon it is called in the Hebrew, turbith, that is, increase of the multiplying, Calvin. 3. After the same manner was usury defined in 〈…〉 as Carthag. 3. c. 16. Nullus clericorum amplius accipiat, quam cuiquam accomodavit, That 〈◊〉 of the Clergy should receive more than he hath lent, Augustine thus describeth an usurer, Si plus qu●m 〈◊〉, expectas accipere foenerator es, August. in Psal. 36. cited, C. 14. qu. 3. c. 1 sess. 10. sub Leon. 10. If thou look to receive more than thou hast given, thou art an usurer: So also, Concil. Lateranens. Usury is thus defined, Quando ex usurei, quae non germinat, nullo labour, nullo s●●pt●, nullo periculo lucrum conquiri studetur, etc. When by the use of a thing, which increaseth not, gain is sought without any labour, cost, or hazard. QUEST. XLIII. Of diverse kinds of usuries. THere were diverse kinds of usury: 1. As that which was called a Cod. lib. 3. tit. 32. log. 12. super verb. centesimae. Vsura centesima, the usury of the hundreth part, quae aquiparatur sorti in anno, which did rise to be equal to the principal in one year. 2. b Lib. 7. tit. 5●. leg. 2. Then there was, Dimidia centesimae, half of the hundreth part. 3. c Lib. 4. tit. 32. leg. 26. super verb. tertium. Terria centesimae, the third part of the hundreth, was, when the interest in one year came to the third part of the principal: as 12. being the principal, if it gained four. 4. d Ibid. Bessis centesimae, was, when the usury in the compass of a year▪ was two parts of the principal: as 8. to 12. 4. e Lib. 6. tit. 34. leg. 1. super haeredes. Vsurae semisses, were so called, when the interest was equal unto the stock in two years. 5. f Cod. lib. 3. tit. 32. leg. 12. in verb. centesimae. Then quarta centesimae, the fourth of the hundreth part, was, when in four years, the principal and the interest were even. 6. g Concil. Laodicen. c. 5. Cod. lib. 7. tit. 47. leg. 1. super verb. cum pr● eo, etc. Vsura sescupla, was, when any did summam capitis, & dimidiam summae percipere take the stock or head again, and the half of it. 7. All these were singular and extraordinary kinds of interest. There was beside a common interest, which was more tolerable and easy: and there was a third called, conventuale, an interest upon agreement. QUEST. XLIV. That usury is simply unlawful. But that all these kinds of usury and interest with the like, were utterly unlawful, and not to be practised among Christians, it shall appear by these reasons: 1. The Hebrews were forbidden to take any usury at all of their brethren; of the Gentiles they might: but now, diruta est mac●ries, the wall of partition is taken away, there is neither Jew nor Gentile, but all are one in Christ, Calvin. 2. Vsura ex suo genere nociva est, usury even of itself is hurtful, because it is called, neshech, biting, Cajetan. And the law of nature teacheth: that we should not do that to another, which we would not have offered to ourselves. 3. Usury was detestable among the Heathen, much more odious aught it to be among Christians: As Cato being asked what it was to play the usurer, answered, Idem, quod occidere; All one, as to kill: and further he said, that in former time they used to punish a thief but in two fold, an usurer in four fold, Calvin. 4. Usury is against the first institution of money, pecunia inventa est, etc. money was invented and found out, that thereby things necessary for the maintenance of this life might be provided: but now it is perverted and abused to covetousness, that money may increase money, Borrh. 5. The Scripture absolutely condemneth usury, Psal. 15.5. He that giveth not his money to usury, shall dwell in the Lord's Tabernacle, and Ezech. 18. vers. 17. He that hath not received usury, nor increase, etc. the word tarbith, signifieth increase: by which words, all increase by usury and unlawful interest, seemeth to be forbidden. 6. Chrysostome saith, Hom. 38. super Matth. Vsurarius super omnes mercatores maledictus; The usurer is accursed beyond all merchants and tradingmen. And he further useth this comparison, Like as when one sifteth wheat or any other grain in a sieve, Chrysost. ibid. cited, Decret. 88 c. 11. all the grain by little and little slippeth thorough, and so, solum stercus remanet in cribr●, only the soil and dirt remaineth in the sieve: so of all the substance and ill gotten goods of usurers, nihil remanet praterpeccatum, nothing remaineth beside sin, etc. 7. If it be objected, that God permitted the Hebrews to take usury of the Gentiles, therefore it was not simply unlawful. To this it may be answered, that they were those seven nations of the Canaanites, Lib. de Tobiae C. 15. cited, c. 14. q. 3 c. 12. Ad Macedonium epist. 5● cited, c. 14. q. 3. c. ●1. of whom they might take usury, which nations they were commanded to destroy; and so by this means they might weaken their estate, and impoverish them: whereupon Ambrose inferreth, Ab hoc usuram exige, quem non sit crimen occidere, Exact usury of him, whom it is not unlawful to kill. And so Augustine also concludeth, Non minus crudelis, qui pauperem trucidat foenore, quam qui cripit diviti, etc. He is no less cruel, that slayeth a poor man by usury, than he which taketh it from a rich man by violence. QUEST. XLV. Certain contracts found to be usury, not commonly so taken. NOw there are certain contracts, which commonly are not taken for usury, where there is no accession or increase of any thing above the stock and principal, and yet they are of the nature and kind of usury, or worse. 1. As a poor man wanting money, is constrained to take an horse, or cow, or some other commodity, at an unreasonable price, and selleth it again with loss, it may be for the one half: this is a biting usury, julii. 1. Decret. 1. Simler. 2. Another case is this: one in time of harvest, buyeth corn at a certain price as for two pound, and selleth it again, for four or six pound: the Canons decree this to be turph lucrum, filthy and unhonest gain. 3. Si dederis frumenti modium unum, & super aliquid exegeris, etc. If thou lendest a bushel of wheat, Concil. Agathens. c. 69. and exactest somewhat over again: it is by the Canons judged an unlawful kind of interest. 4. If any buy a commodity, as of cinnamon, pepper, or such like, which is not worth above five pound at the time of the buying: Et promittunt per publicum instrumentum, se 6. libras soluturos, etc. And promise by some public instrument, Council Lateranens' part. 16. c. 1. to pay for the same six pound, usura peccatum incurr●nt venditores, the sellers incur the sin of usury. 5. One having need of money, layeth his ground to pawn, and the lender taketh the profit of the ground for the use of his money▪ this is also usury: and therefore it was decreed thus in a certain Council, Fructus, qui capiuntur ex fundis, Later●nens. part. 16. c. 3. vel possessionibus 〈◊〉 dentur, in sortem sunt computandi. etc. The profits which are received out 〈…〉, and possessions mortgaged, must be accounted as part of the principal. 6. Some usurers 〈◊〉 this sleight, they cause their debtors to acknowledge that they owe so much money, Opusc●l. tripar. tit. lib. 3. c. 51. which is untrue 〈…〉 in sortem computari, etc. They cause the interest to be counted as part of the principal. As if one lend ten pounds upon interest, and make the borrower acknowledge by his deed, that he oweth unto him eleven pounds, counting the twenty shillings which cometh for the loan, part of the principal. 7. Another case is put, one selleth unto another, or bargaineth for a lease of his ground, and it being but worth forty shillings by the year, he covenanteth to pay three pound▪ this is counted usury: Decret. Martin. Si a●●uni cersus excedu val●rem fructuum, isto modo palliatur usura, etc. If the yearly rent exceed the value or worth of the fruits and profits, it is but a colouring of usury. 8. Qui pecunias dam, Synod. H●●deshemn. s. c. 46. etc. They which give a peace of money to receive at a certain day twice so much in value of corn: Sub titulo venditionis exercent usuras, etc. Under the title of selling, they practise usury. 9 One buyeth a commodity of his poor neighbour that wanteth money, and giveth him but half the value, otherwise he will let him have no money: Synod. Hi●deshem. ibid. afterward he selleth it for double, Hujusmodi usurarios, nisi satisfactionem fecerint, etc. These usurers unless they make satisfaction, we decree not worthy to be admitted to Ecclesiastical burial. 10. Hierome also giveth another instance: in the country usury is enacted of wine, corn, oil: Comment. 〈◊〉 Exech. lib. 6. c. 18. Concil. Nicen. c 17. cited, distinct. 47. c. 2. as in winter time one delivereth ten bushels, Vt in mess accipiat quindecim to receive fifteen in harvest: for usury may as well be of meat, and other things, as of money▪ Deut. 23.19. Hereupon in that great general Council, all usury was condemned of what kind soever 1▪ Ex ade● venti●ne aliqua, vel qualibet ●odo negotium transigens; He that by any slight or device, or by any means whatsoever, made any such transaction or bargain, is condemned. QUEST. XLVI. Whether all increase by the loan of money be unlawful. FVrther, as these kinds of contracts are of the nature of usury, though commonly they are not so taken: so likewise there may grow some increase and advantage in the use of money, and yet no usury committed. Here, than it must be considered, whether it be unlawful to receive any gain at all by the use and occupation of money. Where I find there are three opinions: 1. The Civil and Imperial laws do generally allow or tolerate all kind of usury, as is before showed, quest. 43. But the unlawfulness of usury is likewise declared before, quest. 44. 2. chose, Concil. Viennens. Concil. Tarroconens. c. 3. Concil. Lateranens. part. 16. c. 1. the Canonists and Canon law do condemn all usury and interest whatsoever: Si quis affirmare praesumat exercere usuras non esse peccatum▪ etc. If any man presume to affirm that it is no sin to practise usury, we decree him worthy to be punished as an Heretic. And herein the Canon's consent, Vt ipsum quod dedit sine ullo augmento acciptat, etc. That what one hath given or lent, he should receive without any advantage or increase. Yea the Canons are so strict, that they allow not any advantage to be made of money by usury, to redeem the Christians therewith, that were in captivity among the Saracens. 3. But the mean between both may be most safely held: for as there may be certain contracts of usury, where there is no gain, or any increase above the principal, as before is manifested, qu. 45. 1. So, Non omne mutuum, quod accedit super sortem est usura, etc. Not every loan, which bringeth some gain above the stock, is to be counted usury. As it may appear in these particular cases. 1. Concil. Lateranens. sub Leon. 10. sess. 10. This case was put, Demontibus pietatis, Certain cases rehearsed, wherein a moderate gain above the principal, is not unlawful. etc. Of the banks of money, which were erected by Christian Magistrates, only for the benefit of the poor, that they might there have money at their need; it was there decreed, that for the maintenance of the officers and Ministers of the bank, which attended that business, aliquid moderatum supra sortem salvatur, etc. that some small thing above the stock might be paid by those which made profit of the money there borrowed, to that end only for the maintenance of the officers. And all the whole Synod consented, excepting only one Bishop, who alleged, that he had learned by experience▪ praefatos montes plus damnosos esse quam miles; that the foresaid banks were more discommodious, than profitable. But notwithstanding his dissenting, the foresaid decree was confirmed. 2. Certain orphans have a stock left them, which will soon be spent, if they should live only of the stock: may not their tutor or guardian put out their money to them which may make some profit by the use thereof, Ad res necessarias pupillo subministrandas, to minister things necessary to the pupil and orphan? Gallas. Simler. 3. Eadem ratio exulum & peregrinorum est, etc. There is the like reason of exiles and strangers, which are not permitted to use any traffic in foreign parts, where they sojourn, and so can have no maintenance but by the use of their stocks, Simler. 4. A man borroweth money for a certain time, he maketh profit of the money, and payeth it not unto the Creditor at the time appointed, whereby he is much damnified: Nemo certe (ut arbitror) negabit usur accreditori solvendacorater sortem, ut p●rsetur ejus jactura, etc. I think surely no man will deny, but that some gain should come unto the Creditor above his principal, to recompense his loss, by not having his money in due time, Calvin. Hereunto the Civil laws give consent: Vsur● solvendae ex mora depositi; Cod. lib. 4 tit. 34▪ leg. 2. Guard 〈◊〉. Usury is to be paid for delay in matters committed to one of trust. Vsurae debentur ex pensione non solum; Usury is due for a pension not paid. Vsura debent●● pro d●te ad diem non prastita, etc. Usury is due for a dowry not paid at the day. Ibid. tit. 65. leg 17. ●●●●●letian. Cod. lib. 5. ti● 11. leg. ●. Guardian. 5. Si quis diviti mercatori pec●●●●lam suam utendam dedit, etc. If one put forth his money to use to a rich Merchant, may he not receive part of the gain, which the Merchant maketh by the use of his money? Gallasius. 6. A rich man is about a purchase, and borroweth a piece of money to go thorough with his bargain: he that dareth the money, Au non poterit ex fundi reditu fructum aliquem percipere, etc. may he not receive some profit by the ground, until his principal be restored? Calvin. These and diverse such cases may be brought, wherein either the gain and usury is not unjust, or because the name of usury and interest is odious, it is indeed no usury at all; because in these contracts, frater non laditur, etc. our brother is not hurt or hindered, and so they are not against charity, Simler. And in all such transactions, where that rule is observed, Quod tibi non vis fieri, etc. That which you would not to be done to yourself, do not to another, there can be no oppression or injustice, Vrsin. p. 703. So that where a man in the loan of money offereth no other measure to his neighbour, than he would be content he should meet by unto him again, the rule of equality being observed, no great offence or inconvenience can ensue. Certain considerations, which make the receiving of some gain by the loan of money, not unlawful. 4. But that we may yet grow to a more certainty in this matter and question of the loan of money, there are four circumstances to be considered: 1. Who dareth. 2. To whom. 3. For what. 4. In what manner. 1. He that dareth his money upon usury, must not be such an one as maketh it his trade to live by letting of money: but such an one, as whose necessity in some sort compelleth him to take some advantage by his money for his necessary maintenance: as strangers, exiles, and orphans, as in the second and third cases before propounded; who either cannot, or know not how to employ their stocks: but they which have other means to maintain themselves by, as lands, rents, offices, have not the like warrant. And of all other trades, to be a professed Usurer, is most odious. And therefore the law here saith: Thou shalt not be an usurer, or exacter unto him: that is, as such an one which professeth himself to be a banker and usurer. 2. They to whom money may be lent upon usury, must not be of the poorer sort: for to such is simply forbidden to lend upon usury, vers. 25. To lend then unto the rich for some profit, is not against this precept. But here three kinds of persons are to be considered, to whom money is to be lent; some are so poor, that they are not able to render again that which they receive: some are rich and have no need, in regard of any necessity, to have any thing given, or lent: some are between both, who are able in time to repay that which they lend, but yet upon some urgent occasion are driven to borrow: of these specially this law speaketh: that unto such as are constrained to take money for their necessity, as either to pay their rent, or to save the forfeiture of a bond, or to redeem a mortgage; to such we are bound to lend freely, without any recompense. To the first we ought to give rather than lend: Deut. 15.11. Because there shall be ever some poor in the land, therefore I command thee, saying, Thou shalt open thy hand to thy brother, to thy needy, and to thy poor in the land. Unto the third sort, namely the rich, we are not bound to lend freely, as unto the poorer sort: neither is this against the rule of our blessed Saviour: Lend, looking for nothing again, Luke 6.35. For of the poor we should not expect any thing, but lend freely: yea if their necessity be urgent, and our estate can bear it, the case may be such, as that we ought to forgive them the principal and all, Marbach. So then, of the first we must neither look for increase, nor principal, but give unto them of alms: of the second we may expect the principal, but not any interest: of the third we may receive both. And yet this properly is no usury, but rather a gratuity; that he which hath gained by another's money, should, to show his thankful mind, make him, which was the occasion thereof, a reasonable partaker of his gain: Gratitudo animi lege naturali mandatur; This gratitude and thankfulness of mind is commanded even by the law of nature, Borrhaius. 3. The interest which is received must be moderate, not excessive: Ye shall not oppress him with usury: the word is neshech, biting: it must not be a biting, nipping, or devouring usury. The Imperial laws gave great liberty to take what usury soever was agreed upon, as before is showed, quest. 43. yea they allowed hemiola or sescupla, to take half so much as the principal: which are called sequialtera usura, usury to the half part: as for ten Bushels of corn to exact fifteen, as may appear by the law of a Cod. Theodos. lib. 2 tit. de usur. leg. 1. Constantine. But this kind of usury is directly forbidden in the b C. 17. cited distinct. 47. c. 2. Nicen Council. So the laws of this land do moderate excessive usury: to take above two shillings in the pound, and ten in the hundreth, is a forfeiture both of the principal and interest. 4. This consideration given for the loan of money, must not be ex pacto, it must not be agreed upon by any certain compact and covenant: as the words here are, lotesimur, non imponetis ei: you shall not impose, or lay upon him usury. As it is not lawful to covenant with a man certainly to pay so much; he may lose by using the money, he may be in hazard also of the principal: for the lender then to receive a certain gain, where the borrower is a certain loser, were not just. Such indifferency must be used, as that the borrower be contented, as to be made partaker of the gain, that cometh by his money, so also proportionably to bear part of the loss. These former rules observed, and circumstances considered, I see not why all receiving of increase by the use of money should be condemned. And herein I mislike not Calvins' conclusion: Calvin. Comment. in hunc locum. Vnde sequitur usuras hodie non esse illicitas, nisi quatenus cum aquitate & fraterna conjunctione pugnant; Whence it followeth, that usury now is not unlawful, but as it impugneth equity and brotherly conjunction and society. Likewise Gallasius: Quare non vid●●, quare omne pecunia em●lumentum sive usuram sine ulla exceptione damnemus; Wherefore I see not wherefore we should condemn all profit or usury of money without all exception. Simlerus to the same effect: Comr●ctus, ubi fr●●r non l●ditur per mutuum, charitati non repugnat; Such contract, where the brother is not hurt by lending▪ is not against charity. 5. But it will be thus objected on the contrary, against all kind of gain and increase that cometh, by money. 1. In taking money for the use of money, one selleth that which is not in his power: for the use of money consisteth in him that receiveth it. 2. It maintaineth idleness, when men are suffered to live of their money without the sweat of their brows. 3. It is against nature, that money being not apt to increase, should beget money. 4. It was forbidden and prohibited to the Israelites to take usury of their brethren, saving only of the Gentiles. And Psal. 15.5. Ezech. 18.17. all kind of usury and increase is condemned. 5. Our blessed Saviour biddeth to lend, looking for nothing again, Luke 6. Answ. 1. Though another man use the money which is lent, yet the lender is the occasion thereof: and in the mean time he wanteth the use of it himself: therefore it is not unjust that a thankfulness be acknowledged for the use thereof, which the other is the cause of. 2. Such as live only of letting of money, and make a trade of it, are not to be suffered: but such rather which by that means are relieved, and cannot otherwise be conveniently maintained, as orphans, strangers, exiled persons: as before is showed. 3. Money of itself begetteth not money, but being employed by man's industry, it is a fit means to increase one's stock: so neither is a field fruitful of itself, unless it be tilled. Ambrose indeed saith: Vsurae arte nequissima ex auro aurum nascitur, etc. Ambros ser. ●●. distinct. 47. c. ●. By the wicked skill of usury gold is begotten of gold, etc. He speaketh of unjust and insatiable usury: when as the usurer will extort his interest compounded for, he careth not at whose hand rich or poor: whether he gain by it or not: for so it followeth in the same place, nec finis unquam, nec satietas aderit cupiditati, etc. there will be no satiety or end of coveting, etc. 4. That was a politic law given unto the Israelites, as it may appear by that they were permitted to take usury of the Gentiles; that by this means they might grow rich, and the other poor. And the special intendment of the law is, that they should not oppress any, especially the poor, by usury: which is also now held to be unlawful. In those places objected, the word is neshech, which signifieth biting usury, which is indeed against the rule of charity. 5. To the poor we are bound to lend freely, yea to give them principal and all, where their extreme need requireth: and so is that place to be understood. Thus much I thought necessary to add in this place concerning this great and weighty question of usury: wherein if the rules before prescribed were duly observed, we should have fewer Usurers, and nothing so many, or none at all eaten up and devoured of usury. And for a final resolution herein, this I conclude, That although all circumstances considered, some increase by money may be tolerated: yet it were better that no such urgent occasion were given. And as S. Paul saith concerning rich men, that that they should lay up in store a good foundation against the time to come, by being rich in good works: 1 Tim. 6.18. so it were better for them which have money, that they look for the increase thereof in the next world, at the hands of God, by using it here to the relief and comfort of their poor brethren, than to seek earthly gain and transitory commodity by it: as Leo excellently saith: Foenus hoc solum aspicere & exercere debemus, ut quod hic misericorditer tribuimus, à Domino, Leo 1. Epist. 1▪ Ca●. 4. qui multiplicitar & in perpetuum mansura retribuat, recipere valeamus; We must only look unto and exercise this usury, that what we here bestow mercifully we may receive of the Lord, who giveth abundantly, and such things as remain for ever. QUEST. XLVIII. Whether it were lawful for the jews to take usury of the Gentiles. NOw whereas here mention is made only of the poor brother, that they should not oppress him with usury, but it is not determined what they shall do herein toward the Gentiles: therefore elsewhere it is directly expressed, that they may lend to a stranger upon usury, Deut. 23, 20. 1. Where first the opinion of R. Solomon is confuted, who as Lyranus reporteth him, thinketh that it was unlawful for the Hebrews to take any usury, yea of the Gentiles: for the words of the text are very direct, that of strangers they may take. 2. Some think also that this was permitted unto them for the hardness of their heart, to take usury of the Gentiles, lest if they had been restrained of that liberty, they might have oppressed their brethren with usury, Genevens. But if this had been permitted only for the hardness of their heart, it had been in itself unlawful: as they were permitted to give their wives a bill of divorce, and so send them away: it shall then appear, that it was not only permitted, but lawful for them to take usury of the Gentiles: as is evident by these reasons: 1. They are forbidden to lend unto their brethren upon usury: now the Gentiles were not counted their brethren, but the Hebrews only. 2. In other like cases the Hebrews were privileged before the Gentiles: as the debts of the Hebrews were remitted in the seventh year; so were not the strangers, though they were Proselytes, and converted to the Jewish faith, Deut. 15.3. Of a stranger 〈◊〉 mayst require it, but that which thou hast with thy brother, thine hand shall remit. Again, the Hebrew servants were 〈◊〉 go out free if they would, 〈◊〉 the seventh year, 〈…〉 if they would not, yet in the 〈◊〉 year of Jubilee they w●●e for a● liberty, Levit. 25.54. But the strangers which were servants, were in their possession and inherit●●ce for ever they and their children, Levit. 25.45. The like privilege was here concerning the Hebrews, that although they might lawfully take usury of strangers, yet of them they could not, Tostatus. quaest. 16. 3. Neither of all strangers might they take usury, but only of the Canaanites, which were ordained to destruction: those, and against whom, they had jus belli, right to wage battle, they might then as lawfully keep them under with usury, as use against them the sword, Simler. Hereupon Ambrose saith, Cui j●re inferuntur arma, huic legitima judicantur usura, etc. Against whom rightfully we may bear armour, unto him also lawfully may we set usury, etc. ubi ju● belli, ibi jus usurae; where there was right of making war, there was right of taking usury. 4. But this is the blindness and error of the Jews, who think that they are warranted by this ancient privilege to take interest of the Christians now: 1. For both the time of their privilege is expired, Christ having broken down the wall of partition, and made of Jews and Gentiles all one, Tostat. quaest. 16. 2. As also we are not of those Gentiles and nations, whom they had right to invade with war, Simler. QUEST. XLIX. What garment must be restored before the Sun set, which was taken to pledge, and why. Vers. 26. IF thou take thy neighbour's raiment to pledge, etc. 1. R. Solomon thus understandeth this text, that it is meant of the poor man's day garment, which must be restored until the Sun set, and then it might be fetched again until the morning, and so restored again for the use of the day. But the text evidently showeth, that this law speaketh of his night garment wherein he lieth or sleepeth. 2. Some do understand it indifferently both of the day and night garment: that if it were used in the day, it should be restored in the morning, and taken again at night: if it served for the night, it should be restored in the evening, and fetched again in the morning, Lyran. Simler. And they press the literal meaning of the words, ghalbo hashemesh, usque venire solemn, till the Sun come, which may be as well understood of the rising, as setting. But it is evident, that this phrase of the coming or entering of the Sun, is used to signify the setting or going down of the Sun, as judg. 19.17. And in other places: and beside, the letter of the text only speaketh of the night garment wherein he sleepeth. And if it were his day garment, it had been a trouble to the Creditor to fetch his pledge every evening, and to carry it again in the morning: for the poor debtor having but that one garment, could not go and carry it, being naked without it. It had been also an inhuman thing for the debtor to be stripped and left naked in the fight of his Creditor. 3. I therefore here rather am▪ of Tostatus judgement, that this place is only understood of the night garment: the day garment, if the poor man had but one, could not be taken to pledge at all, no more than the upper or neither millstone, Deut. 24.6. or any other necessary thing which the poor man lived by: but if the debtor had two or more garments, than one of them might be laid to pledge, and it needed not to be restored till the debt was paid. 4. Cajetanus thinketh, that this night garment was delivered every night, and restored again in the morning: the debtor was to carry it again to his creditor. And R. Solomon giveth this reason, why the pledge was restored every day: to set forth the mercy of God, which daily forgiveth our sins: josephus addeth also, that by this means the debtor might better be put in mind of his debt. But I rather subscribe to Oleaster here, that this raiment which was to be restored before the Sun set, was not delivered again, because the poor debtor had continually necessary use of it. 5. This is not only meant of the covering which he wrappeth himself in by night, but of any other part of his bedding, as his couch, pillow, or such like: because there is the same reason of them all: they help to defend him from the cold of the night, Gallas. 6. And this law is made for the benefit of the poor: Hic de paupere loquitur qui non habet nisi unam vestem, etc. He speaketh here of the very poor man which hath but one garment, and cannot live without it, Hugo de S. Victor▪ 7. Two reasons are annexed: the one taken from common humanity; it is his only covering: the other from the judgement of God, which the Lord at their cry will exercise upon such hard hearted Creditors, junius. A third reason is added, Deuteronomie 24.13. That the poor man having received his covering may bless him. QUEST. L. Who are understood here by gods, and why. Vers. 28. THou shalt not rail upon the gods. 1. Augustine thinketh, that this place is to be understood according to that saying of S. Paul, Though there be that are called gods, whether in heaven or in earth, as there be many gods, and many Lords, 1 Cor. 8.5. addende, sicut sunt, deos intelligi voluit, qui digne 〈◊〉 dicuntur; 〈◊〉 1●. in Exo. in adding as there are, etc. he would have understood such gods, which are worthily so ●alled. And these gods which are worthily so called, he forbiddeth to be railed on, non jussisunt sacificiis, etc. ●os honorare, they are not bidden to honour them with sacrifices, etc. But the Apostle rather in this place understandeth the vain idols of the Heathen, which in their blind opinion were counted gods: not such to whom that name was worthily attributed: Lib. 9 contr. julian. as Cyril saith, Vnde divinus Paulus, quod multi quidem 〈…〉 coel● et in terra ni● sunt, sed p●tius n●minantur; Whereupon divine Paul saith, that there are many which are not indeed gods in heaven and in earth, but are so called. 2. Therefore by the name of gods, here is understood the Prince or Magistrate: as Cyrill●●● expoundeth, Vt manifestam faceret dicti vim, subj●ngit stati●●▪ Cyril. lib. 7. cont. julian. That he might make manifest the sense of the word, he addeth presently, Neither speak evil of the Ruler of the people. Likewise Gregory interpreteth, Per dons, sublimes & sapicu●es viri intelliguntur, etc. By gods, high and wise men are understood▪ in● Reg. cap. 6. as the Lord saith, he had made Moses, Pharaohs god. So Constantine, when accusations were brought in against the Bishops, called them together, and burned before their face the libels of accusation, thus saying unto them: Ye are gods, non dignum est ut nos judicemus deos: it is not meet that we should judge the gods. 3. So our blessed Saviour expounded that place of the 82. Psalm, I said ye are gods, he calleth them gods, to whom the word of God was▪ job. 10.34. Which is not to be understood, (as Calvin well interpreteth) of the general doctrine which is directed to all the sons of God, sed de speciali dominandi mandato, of the special charge of government. 4. By gods then here, and Rulers, are understood both Ecclesiastical and Civil governor's, as Saint Paul expoundeth it, Act. 23. jun. Gregory applieth it only to Ecclesiastical Governors: In registro epist. 75. but it comprehendeth also the Civil Rulers, as appeareth, Psal. 82.1. 5. They are called gods, Tanquam imagines existentes ejus, etc. Because they are as the image of him which is both the Son and God, Cyril. Quod ad universorum judicis imitationem▪ judicia illis credita sunt; Because judgement is committed unto them, wherein they imitate the universal Judge of all, Theodoret. Iniis relucet Majestas Dei, cujus vicem & nomen ger●●t; The Majesty of God shineth in them, in whose stead they are, and whose name they bear, Gallas. And so the Apostle calleth them the Ministers of God, Rom. 13. And they are so called, Ne quid admittant quod ●os dedeceat, qui loco Dei sedent, etc. That they should commit no thing unbeseeming them, seeing they sit in God's place, Lippoman. Dei personam sustinent, tanquam legati & vicari●; They sustain the person of God, as his embassadors, and vicegerents, Calvin. QUEST. LI. Why the Magistrate is not to be reviled, and with what limitation this law is to be understood. THou shalt not rail. 1. The word, callal, here used, signifieth properly to set at nought, or esteem light by, and consequently to revile, because men contemn and despise those whom they speak evil of, Oleaster. They are then forbidden, first, to contemn or despise the Magistrates, then to speak evil of them. 2. And two things they are here warned of, not in secret to detract from them, nor openly to rail on them, Tostat. quaest. 16. Neither in absentia, velcoram, in their absence, or to their face, Cajetan. 2. And specially this law intendeth to restrain their insolency, that are ready to speak evil of Magistrates▪ if they judge not according to their humour: and especially, malefactors are given to ●aile upon the Judge, when they are punished justly, Lyran. 3. They being then in God's place, are to be reverenced, and had in honour: because injury cannot be done unto them, Quin simul Deo inferatur; But it must likewise be offered unto God, in whose place they are, Marbach. And he that curseth them, in a manner curseth himself; because the Magistrate is the head of the people, whereof he is a member, or part, Lyran. 4. But though Magistrates must be honoured, they are not to be adored: Prohibiti sunt maledici, non jussi sunt sacrificiis honorari, etc. Though they are forbidden to be evil spoken of, they are not bidden to be honoured with sacrifices, or any such adoration, August. quaest. 86. in Exod. 5. And although they are not to be railed upon, yet neither are they to be flattered in their sin: we must not think, Honorem, quo praediti sunt, esse vitiorum integumentum, That the honour which is yielded unto them, is a veil or covering of their sin, Lib. 1●. super joan. cap. 19 Calvine. Dei nomen etiamsi falso quibusdam imponatur, etc. The name of God, though it be given falsely unto some Magistrates, yet is to be honoured, Cyril. 6. But so far are Magistrates to be honoured, and those terrene gods to be admired, as they command nothing against the great God of heaven: Praepositis obediendum vice Dei, sed non contra Deum; We must obey them in God's stead, but not against God, Lippoman. 7. As Princes are not to be reviled, so yet they may be soberly and discreetly admonished▪ not taunted, or checked, or malepertly rebuked. Augustus was wont to say, In libera civitate liberas esse linguas oportere; That in a free city tongues ought to be free: But herein the lenity of those Christian Emperors Theodosius, Honorius, Arcadius, was admirable, who would have them subject to no punishment which spoke evil of them: for (say they) Si ex levitate profectum est, contemnendum: si ex insanla, miseratione dignissimum; si ab injuria, remittendum; If it come of lightness, it was to be contemned; if of madness, to be pitied; if of wrong, to be remitted, Gallas. 8. There is here no punishment set for him that should rail on the Magistrate: but seeing he that railed on his father and mother was to die for it, chap. 21.17. much more worthy of death was he which should curse the Prince, the father of the country, Simler. QUEST. LII. Whether S. Paul transgressed this law, Act. 23. when he called the high Priest painted wall: and whether in deed he did it of ignorance. BUt here by the way somewhat would be added, concerning S. Paul's fact, in calling Ananias the high Priest, painted wall; and afterward being told that he reviled Gods high Priest, he excused himself by his ignorance, alleging this text, Act. 23.4, 5. 1. Some here answer, that where he saith, God shall smite thee thou white or painted wall, that it was no imprecation, but a prediction, that God would punish him, Genevens. And in saying, I knew not that he was the high Priest, his meaning is, Non se attendere debuisse quis ipse sit, etc. That he was not to regard what he was, but what the Lord commanded him, Marbach. But if S. Paul had known him to be the high Priest, and yet had spoken evil of him, he had alleged a text against himself: neither can any extraordinary motion or instinct of the spirit be pretended, in stirring him up to do an act against the law, for God is not contrary to himself. 2. Some think that Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were in mockage, he did see nothing in him worthy of the Priesthood, and therefore did not acknowledge him to be the high Priest, Calvine, Gallas. Or because the Priesthood was now determined, and abolished in Christ, that he did usurp upon an office that belonged not unto him. But this cannot stand neither: for if S. Paul had known him to be the high Priest, though he were an usurper, or unworthy that place, yet occupying that room and place, he would have reverenced him for his place sake, for even evil Magistrates are not to be deprived of that honour which belongeth to their office: as S. Paul said to Festus, who had objected, Too much learning maketh thee mad, I am not mad, O noble Festus: he giveth him his title of honour, though he were a partial Judge. And Cyprian to this purpose saith, Lib. 4. Epistol. Epist. 9 Quamvis in falsis & spoliatis Sacerdotibus, umbram tamen ipsam ina●era Sacerdotalis nominis cogitans, dixit, etc. Although in false Priests now spoiled, (and robbed of their place) yet he considering the vain shadow of the very Priests name, said, I know not brethren, etc. He saith that Paul reverenced the very shadow and show of the Priestly authority in them. 3. Some think, that Paul reverenced his place, knowing him to be the high Priest, but taunted his person. But Paul could not have reverenced the place and Priesthood, but he must needs also have given some honour to the man, qui illo praeditus erat, which bore that place and office, Calvine. 3. Procopius his opinion is this, Paulus seipsum reprehendit, & colligit, cum liberi●s invectus fuisset in summuni Pontificem, Paul doth reprehend and recover himself, having too freely inveighed against the high Priest. But S. Paul in this place railed not at all, for than he had offended against his own doctrine, Ephes. 4.29. Let no corrupt communication proceed out of your mouths. Though S. Paul had not known him to be the high Priest: yet he was not to revile, nor speak evil of any. 5. junius opinion is, that Paul was utterly ignorant indeed that he was the high Priest, because he was a stranger, and the high Priest was not discerned by his priestly apparel, but when he went into the Temple. junius further seemeth to think, that Paul did not know him so much as to be a Judge: for the Tribune, or Captain of the soldiers, was the chief in that assembly, and the rest stood by on their feet. 6. But it appeareth that Paul knew him to sit as Judge, as he saith, Thou sittest to judge me according to the law, etc. But in the rest I subscribe unto his judgement, that Paul, non ironicè loquitur, sed simpliciter, spoke not ironically, but simply and plainly, that he knew him not to be high Priest; and yet he confesseth no error, for he railed not at all: Name long differt justa reprehensio à maledicta, A just reprehension far differeth from railing, Gallas. There are then two parts of Paul's answer: for as they objected two things, that he railed, and that upon the high Priest; so he answereth to the latter part, excusing it by his ignorance, that he knew him not to be the high Priest: to the other he also maketh answer out of his judgement and knowledge, denying that he had railed: for he knew well enough by the law, that no ruler of the people ought to be railed upon: therefore S. Paul knowing him to si● as a Judge, though he was utterly ignorant that he was the high Priest, had sinned against his own knowledge, Lib. 4. Epistol. Epist. 9 if he had railed upon him. So indeed, as Cyprian saith, Nihil contumeliose locutus est adversus sacerdotem, He spoke nothing contumeliously against the high Priest, etc. QUEST. LIII. What is understood here by abundance and liquour. Vers. 29. THine abundance, or plenty, and thy liquour. The Hebrew word signifieth tears. 1. Some by the word melea, fullness, understand wine, because it floweth abundantly: by the other word dimah, tears, oil, because it is pressed forth by drops like unto tears, Vatablus. But in this sense the principal part of their fruits and increase should have been omitted, namely their corn and other dry fruits. 2. Some by fullness understand the plentiful year; by tears the barren year: signifying that even then when they had the least increase, they should remember to pay their first fruits and oblations, Cajetan. But this seemeth too curious. 3. Calvine will have plenitudinem, fullness, taken pro genere, in general for all kind of increase: and tears to be referred to one special kind, namely the liquour. 4. But D. Kimhi his exposition is more currant, and R. Solomon agreeth with him, whom Lyranus and junius follow: that by fullness we are to understand the ripe dry fruits, and by tears the liquour and moist fruits. And so the sense is perfect, comprehending all kind of fruit that reneweth and increaseth. 5. The vulgar Latin readeth, primitias & decimas, etc. Thy first fruits and thy tithes thou shalt not defer to pay. But the sense is rather given than the words: for in the original there is no mention either of tithes, or first fruits. The Chalde referreth it only to the first fruits of corn and wine, and the Septuagint likewise, so also junius. But it may generally be understood both of their first fruits and their tithes, because they were to offer both: and the words are general, Thine abundance and thy liquour thou shalt not keep back, Oleaster. 6. They must not defer the offering of such things, Non diff●ratur debit● pars in alterum annum, The part which was due should not be put off till another year, Cajetan: but they should give willingly, readily, and with a cheerful mind. QUEST. LIV. Of the difference of first fruits and tithes. FIrst fruits and tithes, which were offered by the people under the old law, diverse ways differed: 1. In respect of the end and use: Thom. 2.2. q. 86. art. 4. in Cor. & ●. first fruits were offered, ex speciali causa, in recognitionem divini benefic●i, of a special cause, for the recognition or acknowledging of the divine benefit: as confessing that they receive all from the hands of God. As the people are taught in what manner they should offer their first fruits, when they were come into the land of Canaan, Deut. 26.10. And now lo I have brought the first fruits of the land which thou, O Lord, hast given me. But the tithes were given to the Levites for their maintenance for their service in the Tabernacle, Numb. 18.21. 2. The first fruits were a kind of oblation, because they were offered unto God. Sacrifices and oblations were thus distinguished: Sacrifices were they, quando circa res Deo oblatas aliquid fit, when somewhat was done about those things which were offered unto God: as when the beasts sacrificed were killed: but that was said properly to be an oblation, 〈◊〉. ibid. qu. ●●. art. 3. add▪ 3. when any thing was offered, etiamsi nihil circa ipsum fiat, although nothing be done unto it, beside the bare oblation: as when they offered bread or wine. Now first fruits were as an oblation presented and offered unto God: but tithes were not properly oblations, quia non immediate Deo, sed ministris divini cultus exhibentur, etc. Because they are not immediately yielded unto God, but unto the ministers of the divine worship. 3. The first fruits were due only to Aaron, and his sons the Priest, Numb. 18.13, 14. the tithes belonged unto the Levites, ibid. vers. 21. 4. The quantity of the tithes was set and determined, which were the just tenth part: Sed primitiva non erant speciali numero definita: The first fruits were not defined of what special number they should be, but were left to the discretion of the offerer. Yet the Hebrews have a certain tradition, that they should not exceed the 40. part, nor be under the 60. part; as they do gather thus: They were commanded in the offering of their first fruits to give unto their Priests the sixth part of an Epha or Bath which contained three bushels, In 45. cap. Ezechiel. for the Ephah was the tenth part of the Chomer, which contained thirty bushels: the sixth part of the Epha being about half a bushel, was just the 60. part of the Chomer, So Hierome. QUEST. LV. Of the diverse kinds of tithe. NOw there were diverse kinds of tithes, as they are thus observed by Hierome: 1. There was the tenth of all their increase, which was due unto the tribe of Levi from all the rest of the tribes, Numb. 18.21. 2. The Levites out of their tenths offered a tenth as an heave offering unto God, which was given to Aaron, and the rests of the Priests, Numb. 18.28. and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second tenth. 3. There was another tithe, which every one divided and set a part in his barn, to eat when they went up to Jerusalem, wherewith they made merry both they and their household, and invited the Priests and Levits thereunto: this tenth part, if the way were too long, they might turn into money, and bestow it as they thought good when they came to Jerusalem, Deut. 14. vers. 23, 24. 4. There was beside all these a fourth kind of tithe, qua● pauperibus recondebant, etc. which they laid up for the poor: they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poors tithe: these tithes were laid up every three years, and they were for the poor Levites, for the stranger, fatherless and widow, Deut. 14.26. Hierom. ibid. QUEST. LVI. Reason's why tithes ought to be paid. THou shalt not keep back, or defer to give. 1. Si tardius dare peccatum est, quanto magis non dedisse? If to be slack in giving be a sin, much more not to give at all, Augustin. 2. Tithes therefore are to be rendered, thereby to acknowledge God to be the giver and author of all good things which we receive: Consideret quia omnia Dei sunt, per quae vivit, sive terra, sive slumina, sive semina; Let man consider that all is Gods, whereby he liveth, whether it be the earth, the floods, or seed, Serm. 2.19▪ Augustin. ibid. So also Tostatus. By giving first fruits and tithes of all things, Protestamur Deum esse qui ista nutriverit, etc. We profess that it is God who hath nourished the fruits of the earth, by giving rain in due season, quaest. 18.3. Decimae sunt tributa ●gentium animarum: red ergo tributa pauperibus, offer libamina Sacerdotibus, etc. Tithes are the tributes of hungry and penurious souls: render therefore the tribute to the poor, bring offerings unto the Priests, Augustin. Tithes are given for the maintenance and sustentation of the Ministers of God's service: which if they be withdrawn, the Ministers of God should be pinched with want, and so the service of God be neglected. 4. Another reason is taken from the equity, and easiness of this precept, that whereas God, in regard that all cometh from him, might have required nine parts, and given to the owner the tenth, because all is his; the ground, the rain, the seed, the sun: yet he hath dealt most liberally in contenting himself, only to receive the tenth: Quid faceres, si novem partibus sibi sumptis, decimam tibi reliquisset? What wouldst thou have done, if he had taken nine parts to himself, and left only the tenth for thee? 5. Further, the paying of the tenth, as God hath appointed, is a means to procure God's blessing: as Exod. 30.12. Every one shall give a redemption of his life, etc. that there be no plague among them, etc. Non solu●● abundantiam fructuum recipies, sed etiam sanitatem corporis consequeris, etc. Thou shalt not only receive abundance of increase, but health also of body, etc. Quare per avaritiam duplici te benedictione fraudas: Wherefore thou by thy covetousness dost defraud thyself of a double benefit, August. ibid. 6. The withholding of tithes and duties commanded by God, is a means to procure God's curse upon the earth: as the Lord saith by his Prophet, I will send a curse upon you, and will curse your blessings, etc. Behold, I will corrupt your seed, and cast dung upon your faces, etc. and ye shall know that I have sent this commandment unto you, Malach. 2.2, 3, 4. that my covenant which I made with Levi might stand, etc. Upon which words Hierome thus writeth, Quia mihi non reddidistis decimas & primitias, ideo in penuria & fame maledicti estis: Because ye have not rendered unto me tithes and first fruits, In Malach. therefore are ye cursed with penury and famine. Augustine also, Si tu illi decimam non dederis, ut tu ad decimam revoceris, etc. This is just with God, that if thou pay not the tenth, thou shalt thyself be brought to the tenth, etc. Novem tibi partes retractae sunt, quia decimam dare noluisti, etc. Nine parts are taken from thee, because thou wouldst not pay the tenth: Dabis impio militi, quod non vis dare sacerdoti, etc. Thou shalt give to the wicked soldier, that which thou wilt not give to the devout Priest, etc. That is, either by unseasonable weather, or by the invasion or spoil of the enemy, or by some means or other thou shalt lose thy wont increase. QUEST. LVII. Whether this law be understood of the redemption of the first borne, or of their consecration to God's service. Vers. 30. THe first borne of thy sons shalt thou give me. 1. Osiander, with some others, understandeth this of redeeming the first borne with money, as before, chap. 13.13. they are bid to buy out their first borne. But if this law intended the redemption of the first borne only, than it had been lawful for them presently to redeem their first borne: but so was it not, for then there should have been no Ministers for the service of God: for the Levites came not into the place of the first borne until the second year, the first month of their departure out of Egypt: therefore until that time the first borne were not to be redeemed: but after this law published, which was in the third month of the first year, not long after the Moral law was delivered, the first borne sacrificed still, chap. 24.5. and therefore were not as yet redeemed. 2. Therefore the law of redeeming the first borne is not here only insinuated, but that they should be also consecrate unto the service of God: Non intelligitur lex de redemptione primo genitorum, sed de applicatione ad Deum: The law is not understood of the redemption of the first borne, but of their applying unto the service of God, until the separation and division of the levitical tribe, and then to be redeemed with money. So by this law is confirmed that ancient custom which of a long time continued among the people of God, that the first borne should be the Priests and sacrificers. Though in the first age of the world this distinction was not brought in, but they indifferently sacrificed, as well the first borne as others, as we read of Cain and Abel, Tostat. quaest. 18. 3. This law of the first borne is more at large set forth, chap. 13. but here repeated, ut hominum socordiam excuteret, etc. to shake off their drowsiness and negligence, and to stir them up to a diligent observation▪ of the law, Gallas. And now by a solemn law, that is enacted which was given only in precept before, Simler. 4. Augustins distinction may here be received, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first borne, which are understood to have been either of men or beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In quaestionibus super Numeros. the first fruits of their grounds, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were the first of the fruits, sed jam redactis de agro, but now brought out of the field: as of their dow, flower, and such like. QUEST. LVIII. Why the first borne of cattle were not to be offered before the eighth day. Vers. 30. SEven days shall it be with his dam. 1. Whereas it is said before, Likewise shalt thou do with thine oxen, etc. R. Solomon thinketh that as the first borne of men were not to be redeemed till after 30. days, at the time of the purification: so the first borne of the oxen should be kept 30. days with the owner, and of sheep 50. days, before they were offered unto God: And this term of seven days is not limited (saith he) for the first borne, but for other sacrifices which the Priests should not offer before the eighth day. Contra. But this word likewise, only signifieth that they should offer the first borne of their cattle, as before it is said of their sons: it cannot have any such reference to any such term, because there was none mentioned before: and why was not the term of eight days as well to hold in the oblation of the first borne as in other sacrifices? 2. Oleaster is of a contrary opinion, that these eight days are limited as well for the first borne of men as of cattle. But it is unlike and without all probability, that the first borne of children should be taken from their mothers upon the eighth day. 3. Therefore this precept concerneth only the first borne of cattle, that because they were weak and of an imperfect substance, till the eighth day they should not offer that, cujus nullus usus inter homines, whereof there was no use among men, Gallas. 4. It was not necessary that precisely upon the eighth day it should be offered unto God: but that not before the eighth day, at any time after the eighth day it might, Tostat. quaest. 18. 5. As in the offering of the first fruits, the law provideth they should use no delay, nor be slack to pay them, because it might be an advantage to the owner: so here order is taken that they should not make too great haste in offering the first borne of their cattle, to be rid of them the sooner, Simler. QUEST. LIX. Of the meaning of this law, whether it were mystical, moral, or historical. 1. SOme think that the eighth day is prescribed for the oblation of their first borne, because that day was appointed also for circumcision, Calvin. 2. Some, to prefigure the institution of the Lords day, which should succeed the legal Sabbath upon the eighth day, Pelarg. 3. Rabanus maketh this mystical application; that as the first borne was kept seven days with the dam, and presented the eighth: so oportet nos in praesenti tempore, etc. honorum operum primogenita elaborare, etc. so we should in this present time of the world labour out the first borne of our good works, until we shall be presented at the resurrection, which is as it were the eighth day, before the tribunal of Christ. 4. Lippoman doth thus morally apply it: Nihil Deo offerendum, nisi integrum & perfectum: Nothing must be offered unto God, but that which is entire and perfect. 5. But the end and use only was historical: that the first borne should not be presented unto God before the eighth day, because they were yet unfit for any service, Marbach. Quia talia animalia erant quasi abortiva, nondum plenae consistentiae propter teneritudinem: Because such young beasts were yet but as abortive fruit, 1.2. q. 502. art. 3. addu. 7. not well consisting or put together because of their tenderness, Thomas. QUEST. LX. Why they are forbidden to eat flesh torn of beasts. Vers. 31. NEither shall ye eat any flesh that is torn, etc. 1. As well that which was rend and torn of any beast, clean or unclean, as if it were gored of an ox, was not to be eaten, because the blood was in it: as also that which was tasted before and eaten by any unclean beast: as the Latin readeth, praegustata, if it were tasted before, because an unclean beast had touched it, and so made it unclean, Simler, Tostatus. 2. Not only that part of the flesh which was so torn, but all the whole carcase was to be refused, Lyranus. Such were fowls and beasts taken in hawking or hunting, Tostatus. 3. And not only that which was torn, and thereof died, but if it after lived, and were killed by themselves, yet because it was torn of beasts, it was unclean: unless the beast so torn lived to recover that hurt, and and Anabaptists: for although the Lord had chosen Israel out of all the nations of the world, to be an holy people to himself, yet he did foresee that many would depart from his law, and therefore appointeth diverse kinds of punishment for the offenders, Pelarg. 5. Places of controversy. 1. Confut. Against the anabaptistical community. Vers. 1. IF any man steal an ox, etc. he shall restore five oxen, etc. This law doth evidently convince the Anabaptists of error, who would bring in a community of goods: for if it were Gods will that all things should be common among men, than were it no sin to steal, nay there could be no theft at all committed, seeing then no man could take any thing, wherein he had not as good an interest as another, Osta●d. Neither was this only Moses law, that they should not steal; but the doctrine of the Gospel also forbiddeth all kind of theft and stealing, Ephes. 4.28. Let him that stole, steal no more, but 〈◊〉 labour, etc. 2. Confut. A thief by his deserved death, doth not satisfy for the punishment of his sin. Vers. 2. IF he be smitten that he die. Lippoman speaking of the capital punishment of theft: that although it do not satisfy for sin before God, yet, expiate eo supplicio 〈◊〉 temporales, quanmissa culpa, & reat●● p●nae aeternae, re●anent ex●lvendae, etc. It doth expiate or redeem those temporal pains, which after the fault pardoned, and the guilt of eternal death, remain in God's justice to be paid, etc. Contra. This his assertion is grounded upon an error: for where God forgiveth sin, he perfectly forgiveth both the sin, and the punishment thereto belonging: As he saith by his Prophet, I will forgive their iniquity, and remember their sins no more, jerem. 31.34. But if there remain any temporal punishment still after forgiveness, then are the sins yet remembered, because they are punished. Indeed after remission obtained some chastisements remain: But as Chrysostom well saith, God doth it, Non de peccato sumons supplicium, sed ad facuranos corrigens, not taking punishment for our sin, but correcting us for our amendment afterward, etc. The thief then by his death doth not satisfy before God, either for his sin, or the punishment thereof temporal or eternal: but only satisfieth the politic law, and giveth satisfaction unto men, by his evil example offended. His sin, together with the punishment, is not otherwise pardoned, than by faith in Christ. 3. Confut. Against the Romanists, that abridge the power and liberty of the parents in marriage of their children. Vers. 17. IF her Father refuse to give her, etc. This law giveth absolute power unto the father, to ratify his daughter's marriage by consenting unto it, or by dissenting to break it off: which showeth what injury is offered unto this liberty and right of parents, by the practice of the Romish Church, quae conjugia sine ullo parentum consensu inita probet, which ratifieth marriages contracted, and begun without consent of parents, Gallas. And Oleaster a writer of their own hereupon inferreth thus, Est que hic non parvum argumentum ad probandum, etc. Here is no small argument to prove, that liberty unto marriage doth not altogether by the law of nature agree unto the same, nor yet to enter into religion, etc. But it is an ordinary thing with the Romanists both to marry children without consent of their parents, and to thrust them into Monasteries. See more hereof elsewhere. Synops. Cantur. 3. err. 93. p. 705. 4. Confut. Against Idolatry. Vers. 20. HE that offereth unto any gods but unto the Lord only, etc. This is an evident place to convince all Idolaters of great impiety: for they in bowing and kneeling unto Idols, censing before them, and making their prayers looking toward them, do apparently offer unto others, than unto God only. Tostatus one of their own, thus writeth upon this text, Non solum si immolet eyes, sed etiam si faciat alia pertinentia ad cultum divinum, Qu. 15. in 2●. cap. Exod. ut si flectat genua coram eyes, etc. Not only he which sacrificeth unto Idols, but doth other things belonging to the divine worship, as if he bow the knee before them, etc. was to be slain. Cyprian hereof thus excellently writeth, Quid ante inepta simulachra & sigme●●taterr●nae captivum corpus incurvas? Lib. contra Demetrian. Synops. centur. 2. err. 44. pag. 401. rectum te Deus fecit, etc. Why dost thou bow thy captive body before foolish images and terrene fictions? God hath made thee upright, etc. look up to heaven: Quid te in lapsum mortis cum Serpent, quem colis, sternis? What dost thou prostrate thyself with the Serpent, whom thou worshippest, into this deadly fall? etc. More hereof see elsewhere. 5. Confut. Against those which either hold tithes not to be due by the word of God, or challenge them by the ceremonial law. Vers. 29▪ THine abundance and thy liquor, etc. This may be understood as well of the tithes as first fruits which arise of the fruits and increase of the earth, whether they be dry or moist. Concerning then the law of tithes, there was in the payment thereof a treble right, Partim erat morale, it was partly moral and natural, for that the people should allow necessary maintenance unto those, qui divine cultu ad salutem populi ministrabant, which ministered for the salvation of the people in the divine worship, even natural reason teacheth. As even among the Heathen the public ministers were publicly maintained, as soldiers, and such like, whereupon the Apostle saith, Quie militat propriis stipendi●? Who goeth a warfare of his own charge? Partim erat judiciale, quantum ad determinationem decimae partis, etc. It was partly judicial, in the determination of the tenth part: that whereas the tribe of Levi being the twelfth tribe, was consecrated to the service of the Tabernacle, who had no possessions, as the other tribes; it was thought reasonable that the other eleven tribes should give unto them the tenth part of their fruits and increase, that there might be some equality: that although the tribe of Levi were not the full tenth part of Israel, yet the tenth of the profits was granted unto them, ut honorabilius viverent, that they might be maintained more honourably: & quia aliqui per negligentiam transgressores futuri erant, and to make amends for them which should transgress herein of negligence. So Thomas. 2.2. q. 87. art. 1. in Cor. There was beside a ceremonial respect in the payment of tithes, because they were then due for the ceremonial service, and external sacrifice of the Tabernacle: and in respect of the necessity of the law of tithes, that the Levites were to be maintained thereby, and by no other means or way. In both which respects the law of tithes touching the ceremony, is not in force now, nor yet as it was a judicial constitution: but in respect of the equity thereof and moral part, it ought still to remain. Here than we descent first from them which think the law of tithes was altogether a ceremony, and so bindeth not now: which seemeth to be the opinion of Gallasius: Non jubemur jam fruges, etc. pastoribus pro munere offere: We are not commanded now to offer our fruits to the Pastors for a gift, etc. for this is contrary to the Apostle, Galath. 6.6. Let him that is taught in the word make him that hath taught him partaker of all his goods. If of all his goods, how is he not to yield unto him of his very fruits and increase? Secondly, the opinion of the Rhemists is likewise to be refused, which hold the payment of the very tenth a natural duty, and so not to be altered: for if this were so, it were not lawful by any other means equivalent to tithes, by contribution or otherwise to provide for the maintenance of the Ministers: for being a natural duty it ought not to be changed. But in S. Paul's time the Pastors and Churches were provided for otherwise than by tithes, as by liberal benevolence and contribution, for the which he commendeth the Macedonians for their bounty that ways, 2 Cor. 8.2. The Rhemists also have another assertion: that tithes are due to the Priesthood of the new Testament: whereas they are not now challenged in the right or respect of any external sacrifice, Synops. Centur. 1. err. 81. or sacrificing Priesthood, which hath no institution in the new Testament, which acknowledgeth Christ only a Priest for ever after the order of Melchisedech; but in regard of the word preached, and other ministerial duties and sowing of spiritual things, 1 Cor. 9.11. Thirdly, the opinion of the Canonists, that the tithes are precisely due, jure divino, by the divine law, is confuted by Bellarmine: for then all those Churches should transgress God● ordinance, which have brought in any other ordinance (so it be equivalent to tithes) for the maintenance of the Ministers of the Gospel, otherwise than by tithes. Fourthly, neither yet can I altogether subscribe unto the opinion of Thomas, that saith, Determinatio decimae partis est solvenda authoritate Ecclesiae: That the determinate tenth part is now in the time of the new law paiable by the authority of the Church, etc. But it may safely be affirmed, that tithes are due jure divino, by the divine law, and by the word of God, and not only commanded by the constitution of the Church: first, negative, negatively tithes are so due simply and absolutely: that is, that none have right unto tithes but the Pastors and Ministers of the Gospel: but what is once consecrated truly to religious uses, ought so to continue. Secondly, affirmatively also this assertion is true: though primaria, now directly and precisely the tenth part is not now exacted by the law of the Gospel: yet secundaria, etc. ex consequenti, secondarily and by good consequent, tithes are now due by the word of God, not only in general that Ministers should be maintained, but in regard of that particular proportion of the tenth at the least: for the liberal and sufficient maintenance of the spiritual Ministers, is grounded upon the law of God and nature: and who can be a better Judge of this sufficiency than God himself? who first in his wisdom did set this proportion of the tenth, in the fittest allowance for his Ministers: so that whosoever should innovate this order as thinking some other course to be more convenient, should seem therein to make himself wiser than God. But for the further discussing of this matter, Synops. Centur. 1. contr. 5. qu. 6. I likewise refer the Reader to the former place. 6. Controu. Of the Lenten fast. ANd because mention is here made of tenths, I will add one word of that curious observation which Lippoman hath out of the collections of the Fathers, concerning the Lenten fast, which they would have warranted by this law of tithes: because the whole year consisting of 365. days, the full tenth hereof ariseth to 36. days, the time of the Lenten fast. So also Bellarmine maketh this one of the reasons of their Lenten fast. Lib. 2. the 〈◊〉 op●rib. c. 15. Contra 1. But this account agreeth not with the time of Lent, which continueth six weeks full, and four days, beginning at Ash wednesday, which is the first day of Lent, which in all make 46. days: if they abate the Lords days for the six weeks, there yet remain 40. days: if they will have the saturdays also abated, there will be then but 34. days left: so no ways can they make these accounts to agree. 2. They would show themselves herein wiser than God, who did appoint his holy days by sevens, not by ten▪ 3. The Lenten fast than 〈◊〉 now observed, not as a spiritual tenth of time in respect of any religious use, but as a political interdiction and time of restraint for the good of the Commonwealth. 7. Controu. Against free will in good works. Vers. 29. THe first borne of thy sons, etc. Isidore hath here a good observation: Spiritualiter 〈◊〉 principia honorum operum ostendunt, etc. Spiritually the first borne do show the beginning of good works: by this the Lord showeth, bon●● voluntatem, etc. ad ipsius gratiam pertinere, that a good will which goeth before the work belongeth unto his grace: against the Pelagians, who ascribe the beginning of good works to their own free will. 6. Moral observations. 1. Observ. To be faithful in the graces and gifts of the spirit committed to us. Vers. 7. IF a man deliver to his neighbour money, or stuff to keep, etc. As God would have his people to be faithful in keeping, and restoring such things as were committed to their trust, so much more should we show our faithfulness in these things, quae ipse apud nos deponit, which he committeth unto our trust and credence, as in using well to his glory the gifts and graces which we have received, as S. Paul saith to Timothy, That worthy thing which was committed unto thee, keep through the holy Ghost, 2 Tim. 1.14. Marbach. This also may be applied unto that care and faithfulness which Pastors ought to show in diligent feeding of the Lords flock committed unto them, Simler. 2. Observ. Experience of misery causeth us to pity the miserable. Vers. 21. FOr ye were strangers. Optima pietatis magistra, experta indigentia, etc. Our own experience of want and necessity, is the best instructor and teacher of mercy, Oleaster. They then which have been in misery themselves, and know not how to pity others in the like case, show themselves to be of a vile nature, and of an hard and cruel disposition: the Scripture saith of Christ himself, In that he suffered, and was tempted, he is able to succour them that are tempted, Heb. 2.18. 3. Observ. Against cruel Creditors that keep their debtors in prison. Vers. 27. FOr it is his covering only. If the law judge it a cruel thing, to take a man's covering for a pledge which should keep him from the cold of the night: how much doth their cruelty exceed, which cast their poor debtors into prison, there to lie in cold iron, naked and hungry without comfort, Simler. Which hard dealing is reproved in the parable, in him that cast his fellow servant in prison for debt, not to come out thence till he had paid it, Matth. 18.30. CHAP. XXIII. 1. The Method and Argument. THere are two parts of this Chapter. 1. Certain laws are propounded: first, Civil, to vers. 10. then Ecclesiastical, from thence to vers. 19 2. Then followeth a general exhortation to obedience to God's Commandments, thence to the end of the Chapter. The Civil laws are of two sorts, either general, concerning all sorts of men, to vers. 6. or special, touching the office of Judges, vers. 6. to 10. The general likewise are either of particular politic duties, namely these four: 1. Not to receive a false rumour. 2. Not to be a false witness. 3. Not to follow a multitude to pervert the truth. 4. Not to be partial in an unjust commiseration toward the poor in his cause, vers. 3. either of the general duties of charity, as what is to be done toward ones enemy's ox or ass, being found going astray, or lying under his burden, vers. 4, 5. The special laws concerning a Judge, are these: 1. Not to overthrow a poor man's right, vers. 6. 2. Not to hear a false matter. 3. Not to condemn the innocent, vers. 7. 4. Not to receive rewards, vers. 8. nor to oppress strangers, vers. 9 The Ecclesiastical laws follow of two sorts. 1. Concerning the festival times: 1. Of the year of rest, vers. 10▪ 1. 2. Of the day of rest, vers. 12. 3. Of the three feasts of the year, to vers. 17. 2. Then follow certain laws belonging to the service of God: 1. Of their appearing before God: 2. Of leavened bread: 3. Of the fat of the sacrifices: 4. Of the first fruits: 5. Of not ●●●thing the kid in the dams milk, to vers. 19 The second part containeth an exhortation to obedience. 1. Concerning their state present, that they should be obedient to the Angel which conducted them, which was Christ Jesus, with two reasons thereof: 1. From the fear of those judgements, and revenge which the Angel should otherwise take of them, vers▪ 21. 2. From the benefits, which he should procure for them, if they did obey, vers. 22.23. 2. Then he showeth how they should walk in the service of God afterward, when they were come into the land of Canaan; and root out all Idolatry, vers. 24. which exhortation is strengthened with diverse promises: 1. Of plenty: 2. Of health: 3. Of fruitful 〈◊〉. 4. Of the casting out of their enemies before them, with the means whereby, vers. 28. and the manner how, by little and little, vers. 29, 30. 5. Of the dilating of their borders, vers. 31. with removing two impediments thereof, the making of covenant with the Canaanites, and suffering of them to dwell among them. 2. The diverse readings. Vers. 1. Thou shalt not carry a false report. I.A. better than, thou shalt not receive. L.S.U.G.P.G. nasha, I. A. B. signifieth the first rather here, because in that sense, as well the author as reporter of a false tale is here reproved: as, Thou shalt not have to do with any false report. B. Vers. 2. Thou shalt not follow the mighty. I. So Oleaster: better than, the many or the multitude. I. B. G. cum caeter. rabbius, signifieth both the mighty, and many: the first rather, because of the opposite part in the next verse, dal, the poor, which is set against the mighty. Vers. 5. Thou shalt put it down with it. I. better than, wilt thou leave it with him? I. V. A. with an interrogation: for laws use not to be set forth interrogatively: or thou shalt help him up with it. B. G. cum c●ter. the word ghazab, signifieth to leave, lay aside, not to help: so also Oleaster. See the question following upon this verse. Vers. 8. Gifts blind the seeing. B.U.A.P.I.S. better than, the wise. L.C.G. the word is, pikechim, I.B. cum cater. the seeing, that is, the wise; that is the sense, but not the interpretation. Vers. 24. Thou shalt not bow thee down to their gods. I. A. P. better than, bow down to, etc. I.A.P. for the verb is in hithpael, or than, thou shalt not worship their gods, or idols. V.L. cum cater. for shacah, signifieth to bow down, and the preposition, ●. lamed, signifieth to. 3. Questions discussed. QUEST. I. Of raising or reporting false tales. Vers. 1. THou shalt not report a false tale. 1. Some do read, Thou shalt not receive, because the word nasha, doth as well signify to bear and sustain, as raise and lift up. So read the Chalde, Septuagint, Latin, with others: Oleaster, Lyranus. Calvin also and Simlerus, do prefer this sense. But it is better translated, Thou shalt not raise a false tale, jun. As the like law is given, Levit. 19.16. Thou shalt not walk about with tales: and this generally comprehendeth, as well the first author of a false report, as the bearer and carrier: and so Lippoman also interpreteth well, Non si● author falsi rumeris, aut fingas in cerdo, etc. Be not the author of a false report, or fain it in thine heart, etc. 2. Some do refer it to the person of the Judge; that he should not punish any, because of an evil report spread of him, Osiander. Or, Vt non audiatur una pars in absentia alterius, etc. That one part should not be heard in the absence of another: for commonly then many tales are devised, Lyran. Or, that the Judge should not give care to the accuser, before he have heard the party accused also, Borrh. Or, this some make to be the meaning, Non suscipias vocem testium, quos scis mentiri; Receive not the voice of witnesses, whom thou knowest to lie, Tostat. quaest. 1. But it is better generally understood of all, as well private men as Judges: Vetat falsum rumorem de ullo homine, vel spargi, vel admitti; It forbiddeth any false rumour to be spread of any, or admitted, Gallas. Praecipue tamen. lex haec ad judicia pertinet, And yet principally this law belongeth to judgements, Simler. because false reports may there do most harm: yet because it is also a fault in private men, to raise false reports, and to be too credulous to believe them, it is better here to retain a general sense. QUEST. II. What it is to put to the hand to be a false witness. NEither shalt put thy hand with the wicked to be a false witness. 1. Calvins' joineth this to the former clause, and saith, they are here understood to be false witnesses, qui proximos traducunt, which join their hand with the wicked in traducing of their neighbours. So also Oleaster. But the manner of the phrase here used, of putting to the hand, that is, of binding and combining themselves, importeth a greater matter, than only in carrying or spreading of a false report. 2. Some referring this law unto public testimony in judgement, understand it of the person of the Judge, that he should not be a mean to procure false witnesses: as the Elders of the City, to whom Iez●bel sent, did against Naboth, R. Solomon, Marbach. But the words, In being a false witness, (which is more than procuring) will not bear that sense. 3. Some by putting to the hand, understand, thou shalt not swear, to be a false witness, because they used to lift up their hand, when they did swear, Lyran. Tostat. But this doth make the sense too particular: for what if he do not swear, but only promise or give his hand to be a false witness? it is directly against this law: therefore, by putting the hand, is signified he shall not aid or assist him, he shall not consociate himself, vel conferre operam, or promise his help, or consent unto evil, jun. 4. And withal, here is forbidden that wicked confederacy and mutual aiding one of another in bearing false witness: as it is a common practice, Da mihi mutuum testimonium, Witness for me, and I will be witness for thee, Gallas. 5. And two things are forbidden: Non adjuvabis causam improbi falso testimonio, etc. Thou shalt not help the cause of the wicked by a false testimony, not make a covenant with him, to do it for him, Lippoma●. QUEST. III. How great a sin it is to be a false witness. Vers. 2. TO be a false witness. 1. Falsum testimonium habet tripliceus deformitatem▪ A false testimony hath: a threefold deformity: ex perjury, first by perjury, because witnesses are not admitted but upon their oath: ali● 〈…〉 justitiae, another way by violating of justice: tertio ex ipsa fal●tate, thirdly by the falseness of his testimony, Thomas. ●. 2. q. 70. 〈◊〉. 4. in c●r. These three evils and mischiefs than do accompany a false witness, perjury, injustice, falseness and lying. 2. And in three other respects, is this sin of false witness bearing, odious and abominable: 1. In respect of the author thereof, who is the devil, for when he telleth a lie he speaketh of his own. 2. The inconveniences are great which ensue, the perverting of justice, and the condemning of the innocent. 3. There is also, nominis divini contaminatio, the polluting and profaning of the name of God, Borrh. QUEST. IV. Whether in this law we are to understand the mighty, or the many. Vers. 2. THou shalt not follow the mighty. 1. The most do read, many, or, the multitude, as before is showed in the diverse readings: and they make two parts of this law, the first to concern all in ●enerall, that they shall not follow a multitude to do evil: the second, Judges in particular, not to follow a multitude in judgement, Cajetan, Oleaster. Whether it be to respect the multitude of the party's friend's, that sentence is to be given upon, Marbach. or the multitude of Judges, that consent in a wrong judgement, Simler. And then the meaning is, that in neither case a multitude is to be followed: si ●it manifestè iniquum vel falsum, if it be manifestly false or unjust which the multitude holdeth: for if it be manifest verum, either manifestly true, vel dubium, or doubtful, which many do affirm, one must not of singularity depart from their judgement, Tostat. quaest. 2. 2. Some in the former clause interpret, rabbim, many, Thou shalt not follow many to do evil: but in the other branch of the law, they understand it not of the quantity and number, but of the quality, neither decline after the mighty, etc. that is, where there are many Judges to give sentence, the inferior should not be overruled by the opinion of the Superior Judges and mighty: and therefore among the Jews this wise course was used, in giving of sentence in the assembly of Judges, that the punies and inferior Judges should deliver their opinion first, lest if the greatest began, the other might be swayed by them: this is also the use among the Divines in the University of Paris, the Juniours and Inferiors begin first, Lyran. This also is the honourable use of the Star-chamber with us. 3. But seeing the same word, rabbim, is used in both sentences, it is taken in the same sense in both places, and is better interpreted, the mighty, than, the many, for these reasons: 1. Because of the opposition of the poor man, in the next verse: the mighty and the poor are better compared and set together, than the many and the poor. 2. So Levit. 19.15. gadhol, the great, and dal, the poor, are set one against the other, that neither the one nor the other should be respected in judgement. 3. This interpretation of the mighty, comprehendeth also the other, whether they be mighty in number, or in power, jun. 4. And as respect is not to be had of the multitude, so neither of the paucity and fewness: as the Donatists in times past, and the Anabaptists in these days do brag of their small number, as therefore the best, Gallas. QUEST. V. How the poor is not to be esteemed in judgement. Vers. 3. THou shalt not esteem a poor man, etc. 1. The word hadar, signifieth honour, beauty, comeliness. Prohibet blandis sermonibus ornari causam pauperis; He forbiddeth that the poor man's cause should be set forth with glozing words, and so be made better than it is, Cajetan, Oleaster. Therefore Aristotle giveth a good rule, that in matters of judgement, causa simplicibus sermonibus propeneuda erat, that the cause should be laid forth, Lib. 1. Rhetorie. and opened in simple and plain speeches, not in eloquent, passionate, or affected words. 2. And as passions may be procured in Judges by speech, so also by the sight of the persons, as if when the poor suitor lamenteth and complaineth, and appear to be very miserable, though he say nothing, Tostat. quaest. 3. 3. The word dal signifieth not only one which is poor in substance, but any other kind of way: as they which are sick and pined away, are called, dallim, as Ammon was thus poor, and pined with love toward Thamar, 2 Sam. 13. Oleaster. So not only the poor, but all other miserable and forlorn persons are here understood, as the widow, fatherless, strangers and such like, Tostat. quaest. 3. 4. Simply it is not forbidden to respect a poor man, but in his cause: in matter of judgement, nothing must be done, either for rich or poor, praeter merita causae, beside the merit and desert of the cause, Tostat. Cum agitur paupertas, sublevandus est; When his poverty is pleaded, the poor is to be helped: Cum agiturjus publicum, deponenda est persona pauperis; When the public right is in question, the poor person must be laid aside, Borrh. 5. And the reason is, because it is better praehonorare veritatem, to prefer and more honour the truth, Lyranus. 6. Although it be not often seen, that a poor man is preferred before a rich in his cause: yet sometime it falleth out, ut ambitio impellat judicem, etc. that the Judge through ambition, that he may be spoken of, will respect the poor: & major interdum est pauperum a●dacia, & temeritas, etc. and sometime the poor are more bold, rash, and ready to move suits than the rich, Calvin. And therefore this law provideth for such clamorous poor. QUEST. VI How persons are accepted in judgement, and how far the poor may be respected. IN his cause, etc. 1. The person of the poor is not to be accepted in regard of his cause depending in judgement. Persons are accepted two ways in judgement: 1. When as the Judge aliter distribuit quam lex mandat, doth determine otherwise than the law commandeth: but where no certain law is set, prescribing the manner and form which is to be followed, in that behalf there can be no acception of persons. And therefore though God in the beginning did elect some, and not others, quia non cogitur aliqualege, because he had no law to compel him, he therein accepted no man's person: as a man giving alms, having no rule set him how much he shall give, may distribute unto one more than unto another, and yet be no accepter of persons. 2. Another way one's person is accepted in judgement, when more is given to one than to another, either of a benefit or punishment, otherwise than is due. As if a man sue for an hundred pound, wherein he can prove but 80. due of just debt, if the Judge shall give him 90. pound, he taketh ten from the one, and giveth it to the other more than is due, and so he is an accepter of the person of the one, more than of the other. And thus a poor man is not to be respected in judgement. 2. Two ways is mercy showed unto the poor in his cause: when one facit illi bonum quod non habet, doth for him, or giveth him that good which he hath not; or, when the Judge so defendeth the poor, ut nemo●ollat e● 〈◊〉 quoth haber, that no body take from him that good which he hath: the first way the Judge cannot have respect unto the poor, without partiality, and perverting of justice, to give unto him that which of right doth not belong unto him: but the other way he may, to see that the poor be not oppressed in judgement, as it followeth afterward, vers. ●. Thou shalt not overthrow the right of the poor in his suit. And unto this kind of commiseration it belongeth, that the Judge is willing to hear the cause of the poor man, and to receive his complaint: for how otherwise should he do him right, and defend him from wrong, if he should stop his ears against the cry of the poor? Tostat. qu. 4. QUEST. VII. Why mercy is to be showed toward the enemy's ox and ass. Vers. 4. IF thou ma●● thine enemy's ox, etc. 1. Because civil suits and controversies for the most part proceed of evil will and enmity: therefore unto the former laws are annexed these two caveats, to cut off enmity, and to maintain love and friendship, Simler. 2. Though an instance be only given of the enemy's ox or ass, yet it must be understood, de omni domestico animali, of every domestical beast in like manner, Lyran. And of whatsoever belongeth unto our neighbour, Lippoman. 3. Neither is this law made concerning oxen, or asses, as the Apostle saith in another case, Doth God take care for oxen? 1 Cor. 9 But the special intendment of this law is, that there might be reconciliation among men. It was some pleasure to the beast, which might otherwise be devoured of some wild beast, if it were not brought home; and to the owner, which might also lose his beast, Tostatus. But the special scope of this law is: First, because the Jews were cruel, to teach them to show and exercise mercy toward bruit beasts, Vt eo facilius inducerentur, etc. That they might more easily be induced to show it toward men, Lippoman. Et ut hac ratione odientis animum sibi conciliet, And that by this means he might win the heart of his enemy, if he were not altogether implacable, Isidor. 4. There are two words here used, arab. which signifieth to be an enemy, and shana, to hate: one may hate not being hated, but an enemy is said to be, where there is mutual enmity on both sides. It is an easier matter to do good to one that hateth, where there is no hatred showed again, than to an enemy that is hated again: therefore both words are used, that we should show kindness, as well where there is a mutual and reciprocal hatred and enmity, as where one is hated, and hateth not again, Tostat. quaest. 3. 5. God by this law doth not either command or permit, that men should be enemies: but being imperfect of themselves, and subject to enmity, he showeth how they should become friends, as when it is said in the Psalm, Be angry and sin not, we are not willed to be angry; but if we chance to be angry, we are taught how to moderate it, that we sin not in our immoderate anger, Tostatus quaest. 3. 6. By this law we learn that there are two kinds of injustice: one of them, qui inferunt injuriam, which offer wrong unto their neighbours; the other of them, qui non propulsant injuriam, which do not keep wrong from them, when it is in their power, Borrh. 7. And further, this law showeth the agreement between Christ and Moses, and between the new and old Testament, which both command us to love our enemies. Therefore Chrysostome is deceived who thinketh that those precepts, Thou shalt love thy friend, and hate thine enemy, In hom. sancter. Joan. & 〈◊〉. terren● & carnali populo secundùm tempus datae sunt, were given unto the earthly minded and carnal people according to the time: and that Christ gave another rule in the Gospel, to love our enemies: for it is evident that this law commandeth us even to love our enemies. And the Wiseman more evidently in the Proverbs showeth the same, chap. 25.21. If thine enemy be hungry, give him bread to eat, if he be thirsty, give him water to drink, etc. Therefore we see that Christ in the Gospel, non ferat novam legem, sed veterem tantum exponat, doth not make a new law, but only expoundeth the old, Lippoman. That therefore was no precept of the law, but the pharisees gloss, That they should love their friends, and hate their enemies. QUEST. VIII. Whether it is to be read, Thou shalt help him, or, lay it aside with him. Vers. 5. THou shalt lay it aside with him. 1. The most do here read, Thou shalt help him up with it. This sense followeth Calvine, Cajetan, Osiander, Paguine: as the like law is extant, Deut. 22.4. Thou shalt lift them up with him. But the word ghazab is seldom found in that sense, but signifieth ordinarily and properly, to leave, or forsake. 2. Therefore it is best translated, Thou shalt leave, or lay aside the burden, that the ass which cannot rise under his burden, it being put aside, may the better stand up upon his legs. But this sense being retained, there are diverse readings used, and interpretations given. 1. Some read it with an interrogation, Wilt thou indeed leave it with him? Vatablus, Oleaster: and so understand here a negative, to answer the interrogation, Nequaquam, No, thou shalt not. 2. Some reading this clause without an interrogation, and understand it of the leaving or laying aside of his hatred. or enmity. So the Chalde. 3. But the best reading is, to pronounce it without an interrogation, as Montanu●, and to refer it to the burden of the beast, as is before showed, omnino dep●nito cum eo, put it aside together with him, that is thine enemy, junius. 4. And though mention be made only of easing the ass under his burden; yet all other the like kind of help is understood: as if the beast be otherwise in danger, as like to be strangled, or drowned, whether he have a burden or not: in these cases 〈…〉 QUEST. IX. How the poor man's cause is perverted in judgement. QUEST. IX. Against lying in judgement, and how it may be committed. QUEST. XI. Who are meant here by the just and innocent. Vers. 7. THou shalt not slay the innocent and the righteous. 1. This is to be understood of slaying, by giving sentence against such judicially: for out of judgement neither is the guilty and unrighteous person to be slain, Cajetan. 2. R. Solomon by the innocent understandeth him, that is clear in his own conscience, but yet condemned by false witnesses: that the Judges in this case, when an innocent party goeth from them condemned, if any do stand up to clear them, as Daniel did for Susanna, they should be heard. By the just he would have understood him, that is indeed guilty, but yet freed in public judgement: that in this case if any do appear to prove him guilty, he should not be admitted, etc. But the righteous and innocent are here taken for all one, as it may appear by the opposite part, I will not justify a wicked man; the innocent and righteous is set against the wicked. And beside, it is as acceptable to God to punish the wicked man, as to clear and set free the innocent. 3. Cajetan and Tostatus make this difference, Mundus est, qui non commisit hòmicidium, etc. He is the clean and innocent man, which hath not committed murder, adultery, or any such crime: he is the just and righteous man, which hath done some just thing, or some good work. But this distinction is here too curious and unnecessary: for men use not to be brought in question for their good works, but for evil, whereof they are either justly, or wrongfully accused: and so David taketh both these for the same, Psal. 4.8. judge me O Lord according to my righteousness, and according to mine innocence that is in me. 4. God therefore here forbiddeth Judges to condemn the innocent for guilty: as Naboth was, Susanna, and jeremy, with the rest of the Prophets, Gallas. 5. Judges are not to condemn the innocent, Etiam si à superiori judice jub●●mur, etc. Though they should be commanded by the superior Judge: as the Elders of Israel put Naboth to death at the commandment of jezabel, Lippoman. QUEST. XII. In what sense God is said not to justify the wicked. FOr I will not justify the wicked. 1. Some make this to be the meaning of this reason: that God would have Judges look unto him, in whose place they are: that as God doth not justify the wicked, nor condemn the righteous, so neither should Judges, Marbach, Pelarg. 2. R. Solomon maketh this the sense, according to his former exposition; taking the just, for him which is so in the trial of man's judgement, yet guilty in his conscience, and before God, that yet the Judge should not put such an one to death: for though he be freed by the judgement of man, yet he cannot escape the hands of God: he will not justify him. But this exposition is overthrown before, that a just man is not here taken in that sense. 3. Therefore this rather is a menacing speech; that God will be avenged even of the unrighteous Judge, jun. Quicunque impie facit sive suo sive alieno arbitrio, etc. Whosoever doth wickedly either of his own mind, or following another's direction, the Lord will punish it, Lippoman. QUEST. XIII. Whether a judge ought always to follow the evidence, when he himself knoweth the contrary. BUt here ariseth a great and weighty question, whether a Judge knowing in his own conscience, that the man which is accused before him is innocent, and yet he is by the witnesses and other evidence found guilty: whether he is bound to give sentence according to the evidence, against his own knowledge, and whether in so doing he sinneth not. 1. The affirmative part is maintained by Thomas, Paulus Burgens. Tostatus, who putteth in these cautions: that the Judge knowing the party to be innocent as a private person, yet is to use all means to have the truth come to light: as by giving some secret intimation to the party accused, how to defend himself; by fifting and examining the witnesses narrowly to see if he can make them to disagree, and so overthrow their testimony: and if all this will not serve, to refer the matter to the superior Judge: but if he have no superior, than he is bound to give sentence, secundum allegata, according to the evidence, & in hoc casu Index non peccat ferendo sententiam mortis, and in this case they resolve that the Judge sinneth not in giving sentence of death against the innocent party. Their reasons are these: 1. Index non interficit ipsum, sed illi qui accusant: The Judge that giveth sentence doth not slay him, 2.2. q. 64. art. 6. respo●s. ad 3. argum. but they which accuse him, Thomas. Like as a man holding a sword in his hand, another cometh and moveth his hand with the sword, and so killeth a man: Non est reus qui tenebat gladium: He is not guilty which held the sword, Tostat. Answ. 1. Though the false accusers are the chief in this action, yet the Judge is accessary, because he consenteth unto them: otherwise Pilate that washed his hands, and knew Christ to be innocent, should not have sinned in condemning Christ. 2. That instance of one holding a sword is nothing like: for his hand is used against his will, and he himself acteth nothing: but the Judge is an agent. And the case is like, as if one having a sword in his hand should be urged himself to kill one, whom he knew to be innocent: for than he should be guilty of the murder. 2. Solius est Dei judicare secundum veritatem quam ipse cognoscit: It belongeth to God only to judge according to the truth which he knoweth in himself. But the Judge must not be informed according to that which he knoweth as a private person, but as it appeareth unto him publicly in judgement, Burgens. Answ. It doth not follow, but the contrary rather, that because the Lord judgeth according to the truth, the Magistrate being in God's place should do the like also, not to give sentence against the truth: as jehosaphat said unto his Officers and Judges: Ye execute not the judgements of man, but of the Lord, 2 Chron. 19.6. 3. Argum. He that judgeth against the law sinneth: but the Judge not following his evidence, judgeth against the law: therefore he herein should sin, Tostat. Answ. He that absolveth an innocent man condemned by false witnesses, goeth not against the intendment of the law, which would have no innocent man condemned, and all false witnesses to be punished. 4. Argum. If the Judge should clear the innocent man, condemned by false witnesses, he should by this means defame the witnesses, as false men, which he is not able to prove: and this would breed a great scandal. Answ. 1. Of two evils the lesse is to be taken: better were it for the witnesses to run into infamy, than an innocent man to lose his life. 2. Neither would any scandal arise at all: for the Judge's knowledge and credit may sway against the good name of the witnesses; who by other circumstances may also easily be detected, as the Judge may handle the matter. 5. Argum. involuntary actions deserve neither praise nor dispraise altogether, whether they be committed through ignorance, or by violence: but they help to excuse. Therefore the Judge which followeth the public evidence, though he know the contrary himself, is to be excused, because he is both simply forced by the law so to do, and he is in part ignorant, quia nescit ut judex, because as a Judge he knoweth it not, though he know it as a private person, Tostat. qu. 6. Answ. Ignorance cannot excuse the Judge at all in this case, because he was an eye witness to the contrary: neither is there any such violence offered: for he might rather leave his place and office, than to be compelled to give unjust sentence. Now the contrary part, namely the negative, The question resolved, that a Judge must not give sentence against his private knowledge. that the Judge is not to give sentence against his own knowledge, and that in so doing he should sin, is maintained by Lyranus, and Mathias Toring the Replier to Burgensis upon these reasons: 1. Lyranus urgeth this sentence of Augustine: Quomodo apud divinam providentiam à peccato liberi sunt, etc. How can they be free from sin before the divine providence, which for those things which are to be contemned are polluted with man's blood, etc. His meaning is, that a Judge rather than he would leave his place of honour and wealth, should not give a wrong sentence, to shed the blood of the innocent: man's life ought to be more precious than any other worldly thing whatsoever, as it is said, joh 2.4. All that a man hath will he give for his life: therefore in this case, if there be no superior Judge to deliver the innocent party, debet prius dignitatem dimittere, etc. he should rather give over his dignity, than give sentence against the innocent. Tostatus answereth, that he should do well to give over his place, unless some inconvenience should ensue, as in this case there would: for, infamaret testes, he should by this means defame the witnesses. Contra. 1. But a greater inconvenience would follow if he do it not, both the innocent party shall be condemned, and the Judge commit a great sin before God. 2. Neither is here any inconvenience to be feared at all: for by this means false witnesses should be detected, not defamed: for they are worthy of all disgrace and infamy for their falsehood. 2. Argum. The Apostle saith, Whatsoever is not of faith is sin, Rom. 14.23. But a Judge giving sentence against his knowledge and conscience, cannot do it of faith: therefore therein he sinneth. Burgens. answereth, that a Judge in those things which concern his private person, may inform his conscience by his private knowledge; but in public matters, he is to take his information by public evidence. Contra. True it is, if that public information be not against the truth which he knoweth in his conscience; otherwise he sinneth, because his action is not then of faith: which rule of the Apostle serveth not only for private, but for public actions also. 3. Si privata persona peccat, publica non eximitur, etc. If a man's private person sinneth, his public is not exempted, Thoring. This respect of private and public is before man, but the judgement of sin belongeth unto God. A politic humane respect cannot dispense then with a sin against God. 4. To these reasons may be added that saying of the Wiseman which is most evident, Deliver them that are drawn to death, and wilt thou not preserve them, that are led to be slain? If thou say, Behold, we knew not of it: Prov. 24.12. he that pondereth the hearts, doth not he understand it? Here all they are found guilty before God which do not deliver the innocent from death: if private men negligent herein are condemned, much more the public Judge. And this place meeteth with that curious distinction, that as he is Judge he knew it not, though he knew it as a private man: for if he knew it in his conscience and before God, it is enough to convince him before him that searcheth the heart. 5. And if it were so, than a Judge condemning an innocent man, cast by false witnesses, even against his knowledge, should be free: then Pilate who condemned Christ, being by false witness, and the malice of the Jews accused, whom he knew to be an innocent man, giving this testimony of him, I find no fault in him at all, joh. 19.4. should notwithstanding herein have been without fault. Therefore upon these reasons, the former conclusion of Lyranus standeth sound and good: that a Judge sinneth in giving sentence against the innocent, condemned and cast by false evidence, if he in his conscience knew him to be innocent: And that he ought rather in this case to give over his office and dignity, if there be no other way to deliver the innocent, rather than to be guilty of his blood. QUEST. XIV. A judge is not bound of his knowledge to condemn a man, not found guilty in public judgement. BUt as the Judge is bound in conscience to deliver the innocent, whom he knoweth so to be, that yet is found guilty through malice and envy: notwithstanding it d●th not follow, that he should likewise condemn him, that is cleared in public judgement, whom he knoweth in his private knowledge to be guilty of the crime, as of murder, adultery, whereof he was accused, but by favour and partiality acquitted: and the reasons of this difference, are these: 1. The law is more ready to spare than to punish, to extend favour than to show rigour: according to that rule in the law, Odia restringi decet, favores convenit ampliari, Hatred is fit to be restrained, and fafour to be enlarged, Tostat. 2. In condemning a man of his own knowledge, he doth more than in dismissing the innocent: for here he doth not absolve him by any sentence, but only suspendeth the sentence of condemnation, and giveth over his place, rather than he will give sentence against him; but here he giveth sentence against the other. 3. If he should condemn any upon his private knowledge only, he should do it as a private man, but so he hath no power to condemn, Lyran. 4. Yet the Judge knowing the party accused to be guilty, may by some means so work, and give such direction, that his wickedness may be found out, but of his own knowledge, without further process or evidence in judgement, he cannot condemn him whom he knoweth to be guilty. QUEST. XV. What a dangerous thing it is for a judge to take gifts. Vers. 8. THou shalt take no gift. 1. That is, the Judge, when any cause of his is in hand, who bestoweth the gift upon him: otherwise for the Prince or Magistrate to take a present or gift of acknowledgement, which the subjects and inferiors do offer, to show their duty and thankfulness, it is not here forbidden: nay those wicked and unthankful men, that brought Saul no presents, are reproved, 1 Sam. 10.27. Osiander. 2. And a difference is to be made between Judges and Advocates, for these may safely take their fee, so they exact not more than is due unto them: because both they have not their set stipends as Judges have, and beside, they are but pleaders, not givers of sentence, and so the danger is the less: whereas Judges have their certain solary appointed them, and in their sentence definitive the cause standeth or falleth, Tostat. 3. This also must be understood of extraordinary and unusual gifts: for inferior Judges have by order, certain fees allowed them in every cause, which they may safely take: in some places they have public allowance, maintenance and revenues, wherewith they ought to be contented: as Nehemiah was allowed the bread of the Governor, though he took it not, chap. 5.15. 4. And not he only which receiveth silver and gold, sed etiam qui propter landom judicat male, munus acciple, etc. but he also which for praise doth judge unjustly, receiveth a reward, August. In Psalm. 25. And there are three kinds of taking of gifts; munus à corde est captata gratia à cogitation, etc. there is a gift from the heart, when a man thinketh to win favour; munus ab ore; a gift from the mouth, in praise and commendation; 9 Moral. c. 2●. munus ex manu, a gift out of the hand, by receiving of a reward, Gregor. QUEST. XVI. Whether all kind of gifts are unlawful. 1. SOme think that all gifts are not unlawful, which are given to Judges, and they make this difference: some gifts are for gain and lucre, as silver, gold, and such like: some are for meat and drink, and these were by some Laws allowed to be taken, especially after sentence given. And these circumstances, further they would have considered in gifts: 1. Who giveth, if the rich to him that is poor, it is so much the more suspicious: 2. The quantity of the gift, if it be but small it is not like to corrupt the mind: and therefore Tostatus saith, Ecclesia Romana non consuevit in his interpretari accipientem delinquere vel donantem, The Church of Rome useth not to interpret that the giver or taker offend in these small gifts. But it is no marvel, that their Church which loveth gifts so well, according to the saying, Omniae venalia Romae, All things are saleable at Rome, doth give such a favourable interpretation of bribery. 3. The time of giving must be considered: if one give unto him in his necessity, it is not presumed that he did it to corrupt his mind, as to relieve his want, Tostat. As though it be not so much more like to corrupt the Judge, when he receiveth a gift in his great necessity. 2. Therefore, this text seemeth to condemn all gifts, great or small, given to whomsoever, rich or poor; and whensoever, being given to obtain favour in their cause: for a general reason is given; because all such gifts do blind the eyes and judgement of the wise, which are here called the seeing: and as the word ghiver, in piel, signifieth, do not only blind, but pull out their eyes: as in the same mood it is said, jerem. 52.11. That the King of Babel put or pulled out the eyes of Zedekiah, Oleaster. And in another sense, the word ghur, signifieth, evigilare, to awake: so gifts cause the eyes of the prudent to awake, and attend upon the unrighteous cause, Oleaster. But the other sense is more fit here: they are said to blind their eyes, either that their judgement being corrupted, they see not what is just or right, as lovers are blinded in that which they love: or though they see what is just, yet they are turned by gifts, to give wrong judgement against their own conscience, Simler. These gifts also pervert the words of the just: their heart also is first perverted, but mention is made of words, because, principalis subversio, etc. est in verbis judicis, the principal subversion and overthrow of the righteous cause, is in the words of the Judge, Tostat. qu. 8. They are called still righteous, though now corrupted, because they were so indeed before, and seem to be so still to themselves and others, Simler. 3. Wherefore if all gifts do blind the eyes of Judges, and pervert their words; than it is not safe to receive any gift in that kind, which is given for the furtherance of ones cause. No, it is not lawful for a Judge to take a gift, to give right judgement: Nam de vend●tione justi judicii veniretur ad venditionem nequissimi, Lest from selling of just judgement, they should fall to sell unjust judgement, Tostat. It is not lawful, no not to buy or sell Justice in a good cause. And as it is unlawful to sell justice, so it is also to buy: as S. Paul might have been delivered for a reward, Act. 24.25. but he chose rather to answer at Rome. And in the ancient Church they were noted, which did give money for their liberty, that they might not be compelled to be present at the Gentiles idolatrous sacrifices, Simler. 4. So then, howsoever the Canon law, and the practice of the Church of Rome doth tolerate small gifts, yet it is the safest way, not to accept of any at all. And herein the ancient Roman laws are to be preferred, which, as is extant in their 12. Tabulae, capite puniendum judicem, etc. did decree that Judge to be punished with death, which took money to give sentence in a cause. Dioclesian also made a Law, that a sentence pronounced by a corrupt Judge, ipso jure infirmam esse, by the Law should be void, and to be suspended by appeal: Lystat being asked why he received not gifts of the Messerians, answered, Quia in lege justitiae peccatur, He should have offended against the Laws of justice: Innocentius also hath a good saying, speaking of corrupt Judges, Vos non attenditis merita causarum, sed personarum, non jura, sed munera, non quod ratio dictet, sed quod voluntas affectet, non quod lic●at, sed quod lubeat, etc. pauperum causam cum mora negligitis, divitum causam cum instantia promovetis, etc. You do not consider the merit of the cause, but of the persons, not right, but gifts, not what reason enditeth, but what will affecteth, not what is lawful, but what you list, etc. the cause of the poor you neglect by delaying, the cause of the rich you are diligent in promoting: therefore Tostatus here resolveth, and concludeth well, that howsoever the Canons do tolerate the receiving of small gifts, yet it is better, Si volunt effugere conscientiae scrupulum, ut nihil omnino accipiant, If they will avoid the scruple of conscience, that they take nothing at all. 5. A gift than is of great force, it prevaileth much: as the Wiseman saith in the Proverbs, chap. 17.8. A reward is as a stone pleasant in the eyes of them that have it, it prospereth whither soever it turneth. As a precious stone shineth every way, so a gift is available to any purpose. Gifts do much hurt in private matters, as Amphiarans wife, being corrupted with a precious jewel, betrayed him: and Procris chastity was overcome with a gift: but in public affairs gifts do much more hurt, as well in civil, as Philip King of Macedonia, non tam armis, quam auro expugnavit libertatem Graecia, did not so much by force and armour, as by gifts and treasure overthrow the liberty of Greece. As also in Ecclesiastical matters, where simony doth as much hurt, as bribery in the Commonwealth: for they which by corrupt means attain to the great preferments of the Church, must needs also corruptly administer the same. A● the Prophet Ezechiel noteth the false Prophets, which for handfuls of barley, and pieces of bread, did prophesy false things, chap. 13.18. Simler. Therefore seeing the Spirit of God hath set it down, that gifts and bribery do corrupt and blind, Nimia eorum est impudentia, etc. They are very impudent and shameless, that will make their boast notwithstanding, that though they receive gifts, they can give right judgement, Gallas. QUEST. XVII. Why strangers are not to be oppressed in judgement. Vers. 9 THou shalt not oppress a stranger. 1. Some think that this is a repetition of the former Law, chap. 22.21. Thou shalt not do injury to a stranger, that it may appear, quanta cura domino sint peregrini, etc. how careful God is of strangers, Lippom. And because the Israelites were given to be inhuman and hard toward strangers, as the Jews are to this day, that contemn all people beside themselves: the Lord saw it necessary often to inculcate this precept, Simler. But rather I think with Cajetan and Gallasius, that this is a new Law: Illud communiter, hoc specialitèr datur judicibus, testibus, accusatoribus: That was given in general, this in particular to Judges, witnesses, accusers. 2. And to this end God so provided in his wisdom, that the Israelites and their fathers should be strangers and sojourners in other countries, as in Canaan, and Egypt, ut captivitatis & peregrinationis miseriam discerent, to learn by experience what the misery of captives and strangers was, that they might the better know how to have pity on the like: Nemo libentius hospitem sine tecto suo introducit hospitio, etc. No man more willingly receiveth him into his house, that wanteth lodging, than he that was sometime without lodging himself: no man sooner feedeth the hungry, and giveth the thirsty drink, than he that felt hunger and thirst himself, De vita Christian●. etc. August. 3. And whereas it is added, You know the heart of a stranger: the meaning is, how full of care and grief they are, that you need not afflict them more, Simler. that they are destitute of friends, and had need to be so much the more pitied, Tostat. and seeing strangers are no inhabitants, but such as pass thorough the country, they should not be stayed nor hindered, ut iter suum posset exequi, that they may finish their journey, Lyran. You know also by yourselves their hearts, how ready they are to call unto God for help against their oppressors, as you did in Egypt, Simler. QUEST. XVIII. Of the diverse festivals of the Hebrews. Vers. 10. Fix years thou shalt sow thy land, etc. The Hebrews had diverse kinds of festival days, which all tended to the honour of God. Now, impendimus honorem Deo, etc. we do give honour unto God either for an eternal benefit, and so they had juge sacrificium, every day's sacrifice: or for some temporal, which is either general, as of our creation, in remembrance whereof they kept the seventh day holy: or of our preservation, ideo erat festum Neomemae, therefore they kept the feast of the new Moon every month: or special, as of some special benefit and deliverance, in remembrance whereof they had their festivals of weeks, as Pentecost; of months, as the seventh month; of years, as the seventh year, In Epistol. ad Colossens. cap. 2. and the seventh seventh year, which was the Jubilee, Thomas. QUEST. XIX. Why the land was to rest the seventh year. Vers. 11. But the seventh year thou shalt let it rest, etc. 1. The land is said to rest in two respects: First, in a metaphorical sense, as we are said to rest, when we cease from labour; so the earth is said to rest, when we forbear labouring therein. Again, because the earth when it is ploughed to bring forth fruit, sendeth out the strength and nourishment thereof, which is abated and weakened by continual bringing forth of fruit: for which cause we see by experience, that Husbandmen do let their grounds lie fallow, and rest to gather strength: therefore in this respect also it is said to rest, Tostat. qu. 9 And although by this rest of the seventh year, both the earth waxed stronger for to bear fruit afterward, and the beasts also of the field were provided for: yet this was not the special end of this seventh year of rest: but these were the reasons of the institution thereof: 1. That the poor might by this means be liberally provided for, when they might freely without any let, reap the fruit of the ground, of vineyard, and olive trees, Tostat. 2. It was a benefit also to the servants, who this year were set at liberty; and as they had every week a day of rest, so now they have every seventh year a whole year of rest and intermission. 3. Beside, the rich hereby were taught to moderate their greedy desire, in gathering and laying up the fruits of the earth without any end, Gallas. And in this year the rich man took care as well as the poor, What shall I eat? Therefore the Lord would teach them by experience what the state of a poor man was. 4. This also was a type and figure of their spiritual rest in Christ, which should be accomplished in the kingdom of God, as this seventh year of rest was made perfect and full in the year of Jubilee, Simler. QUEST. XX. What the poor lived upon in the seventh year. BUt here a further question ariseth, what the poor did eat this year, and that which they left, the beasts of the field did eat. 1. Augustine is of opinion, that they did sow the seventh year, as they did in the six years, yet they did not reap or gather their fruit this year, but left it to the poor. But this is against the text here: for six years they are bidden to sow, and gather their fruits, but the seventh to let it rest: therefore there here being an apparent opposition between the six years and the seventh, in the seventh they were neither to sow, nor reap; but it is yet more evident, Levit. 25.4. in this seventh year the Lord saith, Thou shalt neither sow thy field, nor cut thy vineyard. And so it is the opinion of josephus, and generally of the Hebrews: and with them consent Lyranus, Tostatus, Simlerus with others, that the land did rest upon the seventh year from all manner of labour and tillage: for it would have seemed an hard thing to the stiffnecked Hebrews, if they should have sowed, and others reap. 2. Cajetan thinketh that the poor lived by selling of such herbs as grew of their own accord that year in the field: vendebant eas, & ex earum pret●● vive●●●●, they sold them, and lived of the price of them: but the text saith, The rest of the land shall be meat for you▪ Levit. 25.6. they than did eat of that which grew in the field. 3. Wherefore they lived not only of the herbs which grew in the fields, but of the fruit of vines, and olives, and other fruitful trees. Beside, they had a kind of harvest, of the seed which was shed the former year: as in some countries yet, that are fruitful, the seed which was left after harvest doth bring forth abundance, Gallas. Simler. and therefore it is said, Levit. 25.5. That which groweth of it own accord of thy harvest, thou shalt not reap, etc. 4. And beside this common provision which came of itself out of the ground, which as well the owner, as the poor, and strangers gathered for their use, Levit. 25.6. the fruits of the sixth year were by God's promise in such abundance, as that they served for three years, the sixth, seventh and eighth, till the ninth year, Levit. 25. vers. 21, 22. QUEST. XXI. Whether the seventh year were generally neglected in Israel, 490. years together, as Tostatus thinketh. NOw concerning the observation of this seventh year of rest, Tostatus hath here a singular opinion by himself, that it was neglected generally of the Israelites for the space of 490. years, and kept only during the time of 380. years, as he thus would gather: from the going up of the Israelites out of Egypt till the captivity of Babylon under Nabuzaradan, Nebuchadnezzars' chief Captain, he counteth years 867. which are thus divided: from their departure out of Egypt, unto the building of Salomon's Temple, were 480. years, 1 King. 6.1. from the which he would have aba●ed 40. years, the time of the Israelites being in the wilderness, so there remain 440. from the building of Salomon's Temple until the captivity, he counteth 427. years more: so the whole maketh 867. of this time, 490. years they neglected the seven Sabbath of years: and therefore they were 70. years in captivity: for omitting 70. sabbatical years, which fell out just in 490. years, as it is said, 2 Chron. 36.21. To 〈…〉 of the Lord by the mouth of jeremy, until the land had her f●ll of Sabbaths: for all the days that 〈…〉 desolate she kept Sabbath to fulfil seventy years, Tostat. quaest. 1●. Contra. 1. But it is not like, that this observation of the seventh year of rest was so long time, or generally neglected: for part of this term of 490. years will reach David's reign: for all the years of the reigns of the Kings after David, until the captivity, make but 440. the other 50. year will comprehend all David's reign, and ten years before, some part whereof might extend to 〈◊〉 time: but it is not like that such an evident Law under those faithful Prophets and Kings would have been omitted altogether.. 2. In the corrupt times under the idolatious Kings, it is true that this year of remission was neglected, as may appear, jerem. 36.8.14. when as the King and Princes proclaimed liberty to their servants according to the Law, and afterward revoked it again: for the which the Prophet th●re sharply reproveth them. Neither would the faithful Prophets of God have spared to tell the Princes and people of this great negligence, if that the sabbatical year had altogether been discontinued. 3. In Hezekiah his time, this year of rest was not intermitted: for while the City was besieged by Senacherib, for two years together the land brought forth fruit without sowing, 2 King. 19.29. which blessing was conditional in respect of their keeping of the seventh year of rest, Levit. 25.6.21. They therefore enjoying the promised blessing did in all likelihood perform their due obedience. 4. Beside, captivity is threatened for the neglect of their Sabbaths of all sorts, Levit. 26. ●5. both the Sabbath of days, of weeks, of months, years, and seven years. It is as like that they neglected the Sabbath of days, which was the seventh: of weeks, which was Pentecost: of months, which was the seventh as well as of years: ye the Sabbath of seven years, which was the Jubilee, was also intermitted, if the seventh year, from which they accounted it, were not remembered. 5. Further, if they suffered not the land to rest in the seventh year, they likewise abandoned other privileges incident to that year, as the remission of debts, the setting free their servants: which apparent transgressions, nay rebellions, should not have been suffered to slip without some reprehension by the Prophets, and correction from God, especially under the virtuous Kings of Judah. QUEST. XXII. Why the Law of the Sabbath is so oft repeated. Vers. 12. Fix days thou shalt labour. 1. Some think that this precept concerning the observation of the Sabbath is repeated by reason of the former Law concerning the seventh year of intermission; lest that the Hebrews, because that whole year was a time of rest, might have taken unto themselves greater liberty in the keeping of the Sabbath, Lyran. But this seemeth to be no sufficient reason: because although they rested from the works of husbandry all that year, yet they attended other ●●●●nesse and labour, Tostatus. 2. Some think that the Sabbath is here mentioned in respect of the civil 〈◊〉 thereof, the rest and relaxation of the servants: whereas before it was urged as a part of God's service, Gallas. Siml. 3. But the best reason is, that the Law of the Sabbath is repeated, because it chiefly concerned the worship of God: and therefore so often is this precept i●crated; as chap. 20. Deut. 5▪ Exod. 31. 〈◊〉 and in diverse other places, Tostat. quaest. 13. 4. And such respect the Lord hath to the seventh day of rest, which he himself consecrated by his own example, that according to this rule he did proportion the other festivals, as the seventh week, the seventh month, the seventh year: yea in natural experiments the seventh day is observed: as the seventh, fourteenth, and twenty one are the critical days for diseases, as Hypocrates and Gal●● have written, Hierome. 4. The benefit of this day the Lord would have extended to their servants, strangers, yea to the labouring cartel. R. Solomon thinketh, In Amo● cap. that in the next clause, Ye shall take heed to all things, etc. the implements and instruments which are used to any business or work are understood, as the sword, a●e▪ cutting knife, and such like: that all these things should rest in like manner. But this is too curious, and beside it were superfluous, seeing the men are forbid to labour, without whose hands these things cannot stir or move: therefore this clause either is to be referred to the former duties which concerned the Sabbath, Lyran. or in general to their obedience to the whole Law, and all the former precepts which were delivered have it, Simler. QUEST. XXIII. What manner of mention of strange gods is here forbidden. Vers. 14. AN● ye shall make no mention of the name of strange gods. 1. The Latin Translator readeth, Thou shalt not swear: but the word zachar signifieth to remember: which is more than to swear, which is too strictly taken: they must make no mention, non solum jurando, sed landand●, probande, abtestande: not only in swearing, but in praising of them, approving, protesting by them, Lippoman. 2. The Jews do run into another extreme, making this precept too general: they think it not lawful at all once to pronounce the names of the Gentiles Idols: but the Prophets which inveighed against them, could not but pronounce their names with their mouth: the meaning than is, nullus loquatur honorabiliter, none should make honourable mention of them, Cajetan. 3. This phrase than is to be understood, as S. Paul would not have fornication once named among them, Ephes. 5.3. that is, that more should be committed, none named with desire or delight, Simler. therefore here only is forbidden ●onesta 〈◊〉, etc. non inhonesta & cum detestatione, etc. the comely and reverend mention of their gods, not the irreverent mention with detestation. 4. Cajetan thus distinguisheth the sentence: the first part biddeth, ut praeteriti d● non memorentur, that the former strange gods should not be remembered, but be forgotten, as though they never had been: the other part, neither shall it be heard out of thy mouth, sheweth, ut de moderuis diis nemo honorabiliter loquatur, and of the gods present none should speak honourably. But indeed the meaning is, that generally the memory of all false gods should be extinguished: as they 〈◊〉 commanded to abolish the very names of them, Deut. 12.3. that neither in their oaths, nor in their familiar talk they should revive the memory of them: see the practice thereof, Psalm. 16.4. Neither will make mention of their names within my lips. So the Lord saith by his Prophet, I will take away the 〈◊〉 of Baalim out of her mouth, and they shall be no more remembered by their names, Host 2.17. jun. 5. By the name of strange gods are here understood, all which the Heathen worshipped, whether by images or without, whether things in heaven, in the earth, or under the earth: which are called strange gods; not because they are gods at all, but so reputed in the opinion of their idolatrous worshippers: and strange they were, because such were worshipped only of strange nations, and not of the people of God, To●tat. quaest. 13. QUEST. XXIV. Why it is forbidden to swear by the name of strange gods. Vers. 13. YE shall make no mention of the name of other gods, etc. 1. If it be unlawful to make any honourable mention at all of the names of strange gods, no not in usual talk, much less is it lawful to swear by them, because in taking of an oath, invocatur Deus tanquam testis veritatio, God is called upon as a witness of the truth: so to swear by the name of God, is actus ●●reiae, an act of divine worship, and therefore it cannot be given unto any other beside God: and again, one Idols, because they are false gods, non possunt esse testes veritatis, cannot be witnesses of the truth, Lyran. 2. 〈◊〉 observeth here this difference between the Law and the Gospel: there, per nomen Dei jurure non 〈◊〉, they are not forbidden to swear by the name of God: Evangelica veritat non recipit juramentum▪ But the Evangelicall truth admitteth no oath, because the speech of a faithful man ought to be in stead of an oath, etc. He thinketh that by this Law the Hebrews had liberty given them to swear at their pleasure, so they did swear only by the name of God. But I rather here approve Calvins' annotation, Non incit●t Deus p●p●l●● ad jurandi licentiam, etc. God doth not hereby incite his people to swe●ing, or give them liberty to swear: sed ubi opus fuerit, & vel necessitat & justa ratio id posta●●bit, but where need it, and necessary, or just cause do so require, etc. otherwise the Law doth forbid all unlawful swearing, as well as the Gospel. 3. And the reason why they ought not to swear by strange gods, is, ne frequenti juramento i●●●cantur ad cult●●● 〈◊〉, etc. lest that by often swearing they be induced to worship them, Glos. interli●●●●. 4. And as an Hebrew then, and so a Christian now, was not himself, so neither were they to compel a Gentile to swear by them: yet as Augustine determineth it is lawful for a Christian, recipere ab eo juramentum in Deo suo, Augustin. ad 〈◊〉. etc. to receive an oath of a Gentile by his god, to confirm some covenant or contract: se Gentilis obtularis se facturum, if the Gentile do of himself offer it, Lyran, Tostat. QUEST. XXV. Whether a Christian may compel a jew to swear by his Thorah, which containeth the five books of Moses. Upon this occasion, how far a Christian may compel another of a contrary religion to swear, as a Jew or Turk, Tostatus bringeth in diverse questions, which it shall not be amiss here briefly to touch: as first, whereas it is an usual thing with the Jews at this day to swear upon their Thorah, which is nothing else but a volume containing the five books of Moses, yet bound up in silk, and laid up very curiously in their Synagogue, whereout they use to read the lectures of the Law: the question is, whether it be lawful for a Christian Judge to urge a Jew to take his oath upon his Thorah; for upon the Gospels, he will rather dye than take an oath. For the resolution of this doubt, diverse things are to be weighed and considered. 1. That there is great difference between the Idols, and 〈◊〉 gods of the Heathen, and the Jews Thorah: for this 〈◊〉 a part of God's word, and containeth nothing but the truth and it is all one, as if the Jew did lay his hand upon the Pentateuch or five books of Moses: as any Christian may take his oath upon the Gospels, or any other part of God's word. 2. And like as a Christian laying his hand upon the Gospels, doth not 〈◊〉 by the book●, for 〈◊〉 were unlawful, in giving the honour due to the Creator unto a creature: but hath relation unto God, whose verity and truth is contained in that book: So a Jew swearing upon his Thorah, yet sweareth by God the Author of the Law, and in so doing sinneth not. 3. Yet it may so fall out, that a Jew may sin in swearing upon his Thorah, as having an opinion, that all the contents of that book, as namely the ceremonials, are yet in force, which are abolished in Christ: and yet the Judge may not sin in requiring the Jew to swear upon his Thorah: for he doth not consider of those things, quae sunt in voluntate agentis, sed de ipso acts, which are in the mind and intent of the doer, but of the act itself: therefore the act of itself being lawful, a Jew may be required to do it: Sic Tostat. qu. 14. QUEST. XXVI. Whether a jew may be urged to swear in the name of Christ. BUt as the Jew may be urged to swear upon his Thorah, which they hold to be a book of truth, as Christians do, yet the case is not alike, if a Christian should compel a Jew to swear in the name of Christ; for although Christ be in deed and in truth very God, yet the Jews hold him to be worse than any Idol: and therefore the Jew in taking such an oath should do against his conscience, and consequently commit a great sin: or if a Jew should require a Christian to swear by the name of Christ, whom he holdeth to be no God, nor yet a good man, therein the Jew should also sin against his conscience: for it skilleth not a thing to be so or so indeed, dum aliter concipiatur, as long as a man otherwise conceiveth and is persuaded in his mind, Tostat. qu. 15. QUEST. XXVII. Whether a Saracene may be urged to swear upon the Gospels or in the name of Christ. NOw, although a Jew cannot be compelled without sin to swear in the name of Christ whom he holdeth worse than an Idol, or upon the Gospels which they think contain nothing but fables; yet the reason standeth otherwise for a Saracene or Turk: he may be required to swear in the name of Christ, or upon the Gospels. And the reason is, because the Saracens have a good opinion of Christ, and believe that he was sent of God, and that he was a great Prophet, and a good man: and for the most part they do assent unto the Gospels, and believe that Christ spoke the truth. And therefore they in taking such an oath do not against their conscience, and therein sin not. Now if it be objected, that the Saracens differ more from the Christians than the Jews, and therefore can no more lawfully take an oath in the name of Christ than the Jews: the answer is, that although the Jews consent with the Christians touching the canonical books of the old Testament, as the Saracens do not: yet as touching Christ they do totally descent from the Christians, and so do not the Saracens, Tostat. qu. 17. QUEST. XXVIII. Whether a Christian may swear upon the jews Thora. BUt it hath been before showed, that a Jew may be without sin urged to swear upon his Thora, which is nothing but the Pentateuch, containing the five books of Moses: another question is moved, whether a Christian may safely take his oath upon the Jews Thora. And that it is not lawful so to do, it may be thus objected. 1. It is a sin, judaizare, to judaize, to do as the Jews do: as to be circumcised, to observe the Jewish Sabbath, and such like: But to swear upon the Thora, is to judaize, that is, to do as the Jews do, Ergo, etc. Answ. 1. To judaize is not simply to do that which the Jews do, but that which they alone do, and none other: as to believe that which they only believe; as that the ceremonies of the Law are still in force: or to do that which they only do, as to be circumcised, and to abstain from certain kind of meats, as Saint Paul chargeth Saint Peter that he compelled the Gentiles judaizare, to judaize concerning their meats: for he did eat with the Gentiles before the Jews came, and afterward he withdrew himself from them: otherwise to believe as the Jews and others also believe, and to do likewise; as to hold the world to have been created, the Israelites to have been delivered, and all other things in the Scriptures to be true, as they are there set down: this is not to judaize. 2. So, because the Thora, which is the Pentateuch, is not only received of the Jews, but of the believing Gentiles: and the truth of the Law we subscribe unto as well as the Jews: therefore simply to take an oath upon their Thora, is not to play the Jew: but a Christian may as lawfully do it, as to swear upon the Gospels, or any other part of the divine Scriptures. 2. Dare favorem errori judaeorum, etc. To give way, or show favour unto the error of Jews is sin: but a Christian swearing upon the Thora should give way unto the Jewish error. Ergo. Answ. To swear upon the Thora, where any scandal or offence may grow unto the weak, or any occasion of hardening to the Jew, it is unlawful: yet this showeth not, but that where no such danger is, simply so to take an oath is not unlawful. 3. To make this a lawful act then for a Christian to take an oath upon the Jews Thora, these things must be considered: 1. If he swear upon it, not as upon any other book of the same contents; that is, comprehending the five books of Moses: but as it is a monument of the Jews, bound up in silk, and laid up in their Synagogue, so is it not lawful, because to be addicted to such superstitious observations is sin. 2. Though there be no difference between their Thorah which is written in Hebrew, and our Pentateuch in Latin or English, in respect of the substance; but one indifferently may lay his hand upon the one or the other, for there is no difference of languages before God: yet if a man make difference in his own opinion, thinking the one not as lawful as the other; herein he should offend, doing against his own conscience. 3. Or if an Hebrew should require a Christian to swea●e upon his Thorah, rather than upon the Gospels, it were not lawful: for hereby we should confirm him in his error. 4. Or if one Christian should require another to swea●e rather upon the Jewish Thorah, than upon the Gospels, it were not safe so ●o do: because such an one giveth occasion of suspicion that he doth not firmly and steadfastly believe the contents of the Gospel. 5. But if a Christian of himself, without any such motion made by another, do willingly take his oath upon the Thorah, either of necessity, because there is no other book of Scripture present: or because he maketh no difference between one book of Scripture and another, he may do it lawfully, so it be done without offence unto others, Sic Tostat. quaest. 16. QUEST. XXIX. That it is not lawful for a Christian to swear upon the Turks Koran, or Mahomet's thigh, nor for a Turk himself. BUt though a Christian may swear upon the Jews Thora, the former considerations being observed: yet is it altogether unlawful for him to swear either upon Mahomet's thigh, which is kept as an holy relic among the Saracens and Turks, or upon their Koran. 1. The first is evident, because this being a moral precept to swear by the name of God only, and not by the name of any strange gods, bindeth all believing people for ever: now to swear by Mahomet's thigh, is to swear by a strange god, and therefore it is unlawful as well for the Jew as the Christian to take such an oath, seeing they are both bound to keep the moral precepts and Commandments, Tostat. quaest. 19 2. The other also is unlawful, as it may thus be showed: for an oath is made three ways, either 〈◊〉 God alone without any other external sign or symbol, which is a lawful and sufficient oath: or by the creature alone, which is an unlawful oath; for so the glory which is only due unto God, should be given unto the creature: or by God and some creature together with reference unto God, as when in taking an oath the hand is laid upon a book. But such a creature is used as an external symbol in an oath: as in quo nihil est mendacii, wherein there is no lie: and it must immediate è nos ducere in cognitionem Dei, bring us immediately to the knowledge of God: therefore we lay not our hand upon a stone, because it hath no instruction in it as a book hath. But the Gospel hath both these properties: there is no falsehood or untruth in it: and it doth bring us immediately and directly to the knowledge of God. The Turks Koran hath neither: for both it containeth many falsehoods, fables, and untruths: and it can never bring us to the knowledge of the true God, having many errors in it. So then a Christian taking his oath upon the Koran, thereby should confess all to be true which is there contained, and so blaspheme God, and beside give great offence unto Christians, and so secondly his brethren: therefore it were better for a Christian to choose rather to dye, than to take such a blasphemous oath, Tostat. qu. 20. The like judgement is to be given of the Jews Talmud, which containeth many fables, and blasphemies against Christ. And for the same reasons before alleged, even a Turk or Saracen sinneth in taking an oath upon Mahomet's thigh, though he directly make it not God; because he useth such an unholy superstitious and abominable thing, in taking of a sacred oath: likewise he offendeth in swearing upon his Koran, which containeth abominable lies, and the same most pernicious, even concerning the end of all our happiness in blessedness in the next world, which their Koran placeth, and maketh to consist in the carnal pleasures of eating and drinking, and the use of women, Tostat. quaest. 21, 22. QUEST. XXX. Why three feasts are only named, wherein they had more. Vers. 14. THree times thou shalt keep a feast unto me in the year. 1. They had diverse other festival days beside these three which are here named, the Pasch, called the feast of unleavened bread; Pentecost, named the feast of first fruits; and the feast of Tabernacles, called here the feast of gathering fruits in the end of the year: which said three feasts are not named, because they were more strictly observed than the rest: for the Sabbath was more straight kept, wherein it was not lawful to kindle a fire, Exod. 35.3. nor consequently to do any work about preparing of their meat: neither in the feast of reconliation was it lawful to do any work at all, Levit. 23.28. whereas in other feasts only servile works are forbidden: and in the feast of the Passeover, such works as were about their meat and drink were permitted, Exod. 12.16. But therefore are these three feasts named, because in them only the people were bound to come up before the Lord. 2. And these three were special feasts above the rest for these causes: 1. Because in them only the people were required to appear before the Lord. 2. Special oblations were offered in these feasts. In the Passeover was offered a sheaf of the first fruits, Levit. 23.10. in the feast of Pentecost they presented the first fruits of their wheat harvest, fair flower baken with leaven, Levit. 23.17. And in the feast of Tabernacles they were commanded to make them booths of boughs, ibid., vers. 40. 3. Those feasts excelled the other in respect of the multitude of sacrifices which were to be offered therein, as is prescribed, Numb. 28.29. 4. And in regard of their continuance: for two of them, the Pasch, and feast of Tabernacles continued each of them seven days: the Pasch held from the 15. day of the first month unto the 21. day: and the feast of Tabernacles likewise began the 15. day of the seventh month, and ended the 21. day. Pentecost only hath one day allowed, which was the 50. day after the Passeover, Levit. 23.16. Tostat. 5. These feasts also were observed in remembrance of three great benefits: the Passeover, of their deliverance out of Egypt: the Pentecost, of delivering the Law: and the feast of Tabernacles, of their preservation in the wilderness, Lyranus. QUEST. XXXI. Of the feast of the Passeover. Vers. 15. THou shalt eat unleavened bread. 1. This was the feast of the Passeover, or of unleavened bread, which were not two feasts concurring together, as Cyril seemeth to think, Alia est solemnitas Paschae, ilia azym●rum, licet conjuncta vidiatur, etc. There was one solemnity of the Pasch, another of unleavened bread, though they seem to be joined together. 2. Mention is not here made of the Paschal lamb, but only of unleavened bread, not as Cajetan thinketh, Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem, etc. Because all were not bound every year, to offer a paschal lamb, but to eat unleavened bread seven days they were bound, etc. For the contrary appeareth, Exod. 12.24. they were bound to keep the Passeover, as an ordinance for ever; but the feast hath the denomination of the greater part: because they did eat the Passeover but one day, but unleavened bread they did eat seven days together. 3. In this feast, they offered a sheaf of the first ripe corn, which as josephus writeth, was done in this manner, Siccantes spicar●● manipulum, & commandentes, etc. They dried an handful of ears, and so rubbed or bruised them, and then offered them, lib. 3. Antiquit. QUEST. XXXII. Why Pentecost is called the feast of the first fruits. Vers. 16. THe feast of the harvest, of the first fruits of thy labours. This is called the feast of first fruits, and yet in the feast of the Passeover the first sheaf was offered. 1. Quod primi pa●es nunc offerebantur Deo, sicut in fine Paschae primae spi●ae, etc. Because the first bread or loaves of the new fruit was then offered, as in the end of the pasch the first ears, Cajetan. which were not then so ripe to make bread of. 2. Or because now they presented the first fruits of all their labours, that is, of all that they had sown: but before, they brought the first fruits of some one kind of grain only, which was first ripe, Tostat. 3. Or then they offered only the first ripe ears: as if a man went into the field, and espied 〈◊〉 aliquas appropinquantes ad maturitatem a●●e alias, some ears hastening to be ripe before the rest, them he gathered, and offered unto the Lord: but now in the feast of Pentecost, they brought the first fruits of all, Lyran. 4. This feast was celebrated, propter benefictum legis data, for the benefit of the giving of the Law, Lyran. Which was given the 50. day after their going out of Egypt, Tostat. And in remembrance ingressionis in terrum promissam, of their entrance into the Land of promise, when they did first eat of the fruit of the land, Theodoret. And it was a sign of the giving of the holy Ghost, which descended on the 50. day after the resurrection, Lyran. QUEST. XXXIII. How the feast of Tabernacles is said to be in the end of the year. Vers. 16. THe feast of gathering in the end of the year. 1. Oleaster and Tostatus are of opinion, that the common account of the year began in the seventh month, when it was thought that the world was created: but that upon occasion of the deliverance of the Israelites in the first month of the spring, that was consecrated to be the first, as touching the keeping of their feasts: but the former order remained still for the account of civil matters. But it is before showed, that the institution of Abib to be the first month, was rather then revived, than of new ordained; cap. 12. qu. 2. and that is the more probable opinion, that the world was created in the spring; and that in remembrance thereof, that was counted the first month. 2. Cajetan saith, It is called the end of the year, in regard of the fruits of the earth, which were then all gathered, as both grapes and olives; not in respect of the season of the year, for September was the first month of the next year: and so it should rather have been said in the beginning of the year, than in the end. But seeing the same month was both the end of one year, and the beginning of another, it may be said to be in the end of the year, though in the first month of the civil year, quòd medicùm distat, inesse videtur, it might be said to be in it, though it were distant a little, Tostat. So also Lyran. Immediately after the end of the year. 3. And we are here to understand the gathering of all the fruits, not only come which was before inned and in the barn, seeing it was ripe four months before, in the feast of Pentecost; but all other fruits, as wine and olives, which were then gathered, as Deut. 16.13. Tostat. QUEST. XXXIV. Which were the three feasts, wherein they were to appear before the Lord. Vers. 17. THree times in the year, etc. 1. The Israelites had diverse festival times in the year: as beside the continual and daily sacrifice they had seven other feast days; every week upon the Sabbath, every month upon the first day thereof: the feast of the Pasch, and Pentecost: and in the seventh month they had three more, the feast of blowing of Trumpets upon the first day, the feast of Reconciliation upon the tenth, 2.1. qu. 102. art. 4. ad. 10. and of the Tabernacles upon the 15. which continued until the 21. Thomas. Now they are not bound to come together in all these feasts, but only at three of them. 2. Though it be not expressed here, which three feasts they were to go up in; yet it is evident in other places, the feast of the Passeover was one, Deut. 16.2. they were to offer it in the place which the Lord should choose: and the continual practice showeth the same, as is evident, Luk. 2.41. the parents of our blessed Saviour went up every year to the Passeover. So in the feast of Pentecost, they were all to rejoice before the Lord, they, their sons and daughters, servants and maids, Deut. 16.11. 3. Only the question is, concerning the third time of their appearing before the Lord, which some think was at the feast of the blowing of Trumpets, in the 1. day of the seventh month: and so they continued there during the two other feasts of the Reconciliation, in the ●0. day; and of Tabernacles, which began in the 15. Osiander. But here I approve rather Calvins' reason, Gravin fuisset tam diuturna mora, So long abode together at Jerusalem, had been burdensome, for the space of three weeks together: from the first day of the seventh month, to the 21. when the feast of Tabernacles ended: therefore this third time of their going up, was against the feast of the Tabernacles, as is evident, Deut. 31.10. and that these were the three times in the year, is directly mentioned, Deut. 16.16. These three times in the year shall all the males appear, etc. Tostat. quaest. 25. QUEST. XXXV. Who were bound to appear before the Lord, whether their servants. Vers. 17. SHall all thy men children appear. 1. The women were not bound by this Law to appear, because it was necessary that they should be left at home to attend the domestical affairs, and have a care of the young children: yet they might come up voluntarily, as Anna the mother of Samuel did, and Marie the mother of our blessed Saviour: especially those which dwelled near to Jerusalem. 2. Concerning the males, Tostatus thinketh that all the males, after they were come to years of discretion, ascended: as Christ being but a child, according to the custom of other children, went up with his parents: But it is more like that none went up under 20. year old, only those males, qui ira●sibant sub censum, which passed under the account, Calvin. Some think also, none above 50. years: but that is not like: the children might go up with their parents also, but that was not of any necessity. And left it might have seemed a dangerous thing to the country, if all the males together should have been absent, the Lord promiseth, that their enemies should not desire their land in the mean time while they appeared before the Lord, Exod. 34.24. 3. Neither were the males of their own children only bound to go up, but their servants also, as is expressly mentioned, Deut. 16.12. that their son, daughter, servant and maid should rejoice with them before the Lord. Of their Hebrew servants there was no question, because they were of the same profession, and they were but their servants for a time. And concerning other servants bought with their money, they were to circumcise them, and then they were to eat of the Passeover, Exod. 12.44. Now if they were circumcised, they were thereby bound to keep the whole Law, as the Apostle showeth, Galath. 5.3. And seeing they also were to eat the Passeover, which could not be offered but before the Lord, Deut. 16.2. they were also necessarily to appear before the Lord. 4. But if all their servants were bound to go up with them thrice in the year, and that from the furthest parts of the land, this would seem to have been a great prejudice to their masters, and an hindrance to their business, to spare their servants so long. Lyranus and Tostatus here answer, that they which dwelled far off were dispensed withal, and it was sufficient for them to come up only once in the year at the Passeover. But no such dispensation is extant in the Law: I rather insist upon that other answer of Tostatus, that damna animae plus vitanda sunt quam damna corporis: the detriment of the soul is more to be shunned than the detriment of the body. Therefore seeing their appearing before the Lord concerned the health of their souls, all worldly respects ought to give place unto it: and the Commandment of God was to be preferred before all, Tostat. quaest. 26. QUEST. XXXVI. To what end the people were commanded to meet together. THis general meeting of all Israel thrice in a year before the Lord was profitable for diverse ends: 1. Ad concordiam religionis & doctrinae conservandam, etc. To keep and preserve concord and unity in doctrine and religion, Simler. for if they might have sacrificed where they would, the people might soon have declined and fallen to strange worship. 2. Ingenti multitudinis concursu alii alios incitabant, etc. By this concourse of the multitude one helped to stir up and provoke another to the more cheerful setting forth of the praise of God, Gallas. 3. It was effectual also, Ad coalitionem animorum, etc. For the knitting together of their hearts and minds, the maintaining of love and charity among them, Marbach. 4. Solemnia festa angustiora fieri tanto conventu: The solemn feast days by this company of the people were thereby more adorned and set forth. 5. And this was a figure also of Christ: that as they had but one Sanctuary, one Altar, on high Priest: so Christus est unicus servator: Christ is our only Saviour and high Priest, Simler. QUEST. XXXVII. Why the people were not to appear empty before the Lord. Vers. 15. NOne shall appear before me empty. 1. Though this precept be annexed here to the solemnity of the Passeover: yet it is to be referred not only to that feast, as Tostatus seemeth to take it, but to all the rest of the three, Cajetan, Gallas. 2. Some understand it thus, that none should appear empty, or in vain before the Lord, but they should receive some blessing at his hand: but it is plain, Deut. 16.17. that it is meant of such gifts and oblations as they should bring with them, to offer before the Lord, Simler. 3. Which offerings and oblations served for the repairing of the Temple, and the maintaining of the Levites, and for other such uses belonging to the service of God, Simler. 4. This presenting of gifts unto the Lord, was to testify their thankful mind: Non enim satis erat verbis gratitudinem testificari: For it was not sufficient in words only to testify their thankfulness, Gallas. And to this end they did it, ut personarum & rerum fiat Deo oblatio, qui dat & personas & res omnes: that they might offer unto God as well their substance as their persons, who giveth all, both the persons and all things beside, Cajetan. 5. Though we are not bound unto this Law, seeing it is abolished, veritas tamen a●uos pertinet, yet the truth thereof belongeth unto us, Gallas. that if we have money, or any other substance, we should first relieve the poor, tunc demum Deo preces fundamus, and then offer our prayers unto God: Saltem animam non à bo●is operibus vacuam Deo offeramus, etc. At the least we should not present our soul unto God empty and void of good works, In 2. Tim. cap. 1. ●om. 1. Theodoret. To the same purpose Chrysostome, idcircò pauperes ante fores sunt, ut nemo vacuus ingrediatur, etc. intras ut misericordiam consequaris, prior ipse miserere, etc. Therefore the poor stand at the Church door, that none should go in empty: thou encrest to obtain mercy, first show mercy thyself, etc. Gregory applieth it to the appearing before the Judge at the latter day: Lib. 7. Moral. cap. 17. he which spendeth his time here in heaping up of wealth, in gathering of riches, Quia cunctae haec quisque moriens deserit, ante Dominum vacuus apparet; Because everyone leaveth these things when he dieth, he appeareth empty before the Lord. QUEST. XXXVIII. In what place they appeared before the Lord, while the Ark and Tabernacle were asunder. Vers. 15. Appear before the Lord. While the Ark and Tabernacle remained together, there was no question at all, but that coming to the Tabernacle, they appeared there before the Lord: but afterward when the Tabernacle and Ark were asunder, as they continued at the least the space of 90. years, all the time of Samuel and Saul, which was 40. years; and all David's reign, till the eleventh year of Solomon, when the Temple was finished, 1 King. 6.36. when the Ark and Tabernacle were joined together again, 2 Chron. 5.5. The doubt is all this while of the separating and dividing of the Ark from the Tabernacle; which was the place where the people assembled to keep their ●easts. 1. Simlerus thinketh, that where the Ark was, they assembled before the Lord. So also junius, jun. Ann. in 1 Sam. 7.14. That thither the Tribes went up to keep their solemnities. 2. But herein the opinion of Tostatus is more probable, that where the Sanctuary and Tabernacle was, there was the place of the solemn assemblies in their feasts: for these reasons: 1. The Ark was taken from the Tabernacle by the Philistines, and kept among them seven months, and returned in the beginning of the wheat harvest, which was about Pentecost. 1 Sam. 6.1. If now their festivities were solemnised only before the Ark, then at this time in the space of those seven months, in the absence of the Ark, it would follow, that two of their great solemnities of the Pasch and Pentecost were omitted, which is not to be granted: 2. There the meeting of the people was, where the Altar of burnt offerings was, and the Priests gave their attendance: but that was not where the Ark was placed, but where the Tabernacle was pitched: as is evident, 1 Sam. 21. where Ahemelech the high Priest, with other Priests, were at Nob attending at the Tabernacle: the Ark then remaining at Kiri●●hi●a●im, 1 Cor. 6.1. 3. After the captivity, in the second Temple the Ark was not, being lost in the destruction of the Temple: and yet there their festivities were kept. 4. Now this concourse of the people to the Tabernacle, rather than to the Ark, was not because it was more worthy than the Ark: for the Ark was more worthy of reverence than the whole Tabernacle: but by reason of the other implements, which went with the Tabernacle, as the Altar, and table of show bread, and the rest; and because the Priests gave their attendance there. But if the Tabernacle had been destroyed, and the Ark only had remained; then without all question the Priests and people would have flocked to that place, Tostat. quaest. 28. 3. But it will be objected, that the place where the Ark was, must needs be that place where they appeared before the Lord; because there the Lord manifested himself, and from thence delivered his oracles, not only while it remained with the Tabernacle, Numb. 7.89. but when it was apart, 2 Sam. 6.2. But in this it may be answered, that the Lord did not only give answer from the Ark, but from the Tabernacle also, Exod. 29.42. and there Ahimelech asked counsel of God for David, though the Ark were not there, 1 Sam. 22.10. yea the Priest with his Ephod consulted with God, though neither the Tabernacle nor Ark were present: as David asked counsel of God by the Priest Abeathar, that had the Ephod, 1 Sam. 23.10. therefore that argument followeth not, Tostat. ibid. 4. But though I herein consent with Tostatus, that the solemn assemblies and sacrifices were in the place where the Tabernacle was, rather than where the Ark was: yet herein I descent from him. He thinketh, that it was not permitted, sacrificia habere nisi 〈◊〉 in loco, to have sacrifices but in one place; because by this occasion the rude people might have thought there had been many gods, if they should have sacrificed in many places: and for this cause the rest of Israel took exception to the two tribes and half beyond Jordan, because they erected an Altar, supposing they had made it to sacrifice upon. Contra. 1. But it is evident, while the Ark and Tabernacle were divided, that they offered sacrifices in both places; as 1 Sam. 6.14. the men of Bethshemesh offered a burnt offering before the Ark, rejoicing at the return thereof. And at Nob, where David and the show bread given him, to what end should the Priests have given their attendance, but for the sacrifices? 2. Neither was there any fear of bringing in a plurality of gods by this means, seeing all Israel knew, that both the Ark and Tabernacle were made at the appointment of one and the same God of Israel by the hand of his servant Moses. 3. And the reason is not alike concerning that Altar which was made by the two tribes and half, which the other tribes had in jealousy; because that was erected by the direction and advice of men: but both the Ark and Tabernacle had their institution from God: and therefore there could be no such fear for sacrificing to either of those places. QUEST. XXXIX. What sacrifice ● commanded here not to be eaten with unleavened bread. Vers. 18. THou shalt not offer the blood of my sacrifice with leavened bread. 1. Some do understand this generally of all sacrifices, which were to be offered without leaven, Levit. 2.11. Pelican. Oleaster. And the other Law, Neither shall the 〈◊〉 of my sacrifice remain till the morning. Some likewise understand of other sacrifices▪ for although the flesh of the sacrifices might remain till the next day: adeps tamen incendi debebat eodem die, yet the fat was to be burned the same day, Cajetan. As is prescribed, Levit. 7.3. But it is better referred to the Paschall lamb, as the Chalde Interpreter expoundeth, that they should remove leaven out of their house, before they offered the Passeover, Tostat. Simler. Calvin. And by far, 〈◊〉 principal, is understood whatsoever remained of the Paschall lamb; as is further declared, Exod. 34.25. jun. Where it appeareth, that both these precepts are specially given, concerning the Paschall Lamb. 2. And the reasons thereof were the●e, 〈…〉, etc. Because the fat do●th easily corrupt and putrify: which was an 〈◊〉 thing, that any part of the sacrifice should be suffered to putrify, G●llas. As also, lest the 〈…〉 the next day, Sacerdotes comeder●nt quod Dei ●●at, the Priests might eat 〈◊〉 which was the Lord's 〈◊〉 Oleaster. QUEST. XL. When the Passeover was to be killed. NOw concerning the place, where the Passeover was to be offered. 1. It must be considered, that they were not in the yearly keeping of the Passeover, to do as they did in the first institution in Egypt; every one killed it in his own house: that was to be done then, because they were to strike the blood upon the door posts, that it might be a sign of their deliverance from the plague, while the Angel passed over to smite the Egyptians, chap. 12.23. but afterward they were required to sacrifice the Passeover in the place which the Lord should choose, Deut. 16.2. 2. Neither was it enough to bring the Passeover up to that place where the Tabernacle was: but they were to present it at the door of the Tabernacle, where the Passeover was to be killed, as other sacrifices, and the blood to be poured by the Altar: 1. Because this was the general Law for all sacrifices, Levit. 17.3. but the Passeover was a sacrifice: as here the Lord calleth it, my sacrifice: and Numb. 9.13. he that was negligent to keep the Passeover, should be cut off from his people, and this reason is yielded thereof, Because he brought not the offering of the Lord in due season. 2. And again, it had been to small purpose, to enjoin the people to come to the place of the Sanctuary with their Passeover, to that end, that they should observe no other rites and ceremonies therein, than were appointed by the Law: if every one might have killed the Passeover in his own house; for than they might have followed what rites they thought good, Tostat. quaest. 27. QUEST. XLI. Wherefore they were to eat only unleavened bread in the Passeover. THou shalt not offer the blood with leavened bread, etc. 1. The unleavened bread, which they were commanded to eat for seven days together, is called the bread of tribulation, Deut. 16.3. that as it is an unpleasant and unsavoury bread of itself; so it should call to their remembrance the affliction which they endured in Egypt, and consequently their deliverance from the same, Simler. Calvin. 2. But to us it hath this signification: first, it forbiddeth, quicquam Aegyptiacae doctrina divinis rebus admisceri, etc. that any Egyptiacall, or false doctrine should be mingled with divine things, Theodoret. As our blessed Saviour in this sense, chargeth his Apostles to take heed of the leaven of the pharisees, Mark. 8. Secondly, the leaven signifieth, malitiae & nequitiae amaritudinem, the bitterness of malice and wickedness, Rabanus. which we must seek to purge forth, as S. Paul applieth it, 1 Cor. 5. QUEST. XLII. What first fruits are here mentioned in this Law. Vers. 19 THe first of the first fruits of thy land. 1. Some think that this Law is understood of the solemn oblation of the first fruits, which were of three sorts: novarum frugum, of their new corn in the feast of the Passeover; panum de novis frugibus pistorum, of bread baked of the new corn, at Pentecost; & novorum fructuum, and of the new fruit, as of wine and oil, in the feast of Tabernacles. But this solemn oblation of the first fruits, was before rehearsed in particular, vers. 15, 16. 2. It is rather therefore meant of those first fruits, which every man was bound to offer unto the Lord in particular: as the first fruits of their trees, Levit. 19.25. jun. The first fruit of their dough, Numb. 15.21. and of other things: which was to this end, to acknowledge their thankfulness unto God for the fruits of the land which he had given them, Deut. 26.10. Simler. 3. Lyranus addeth further, that these first fruits are specially understood of the seventh year, when they did not sow any thing: that because mention is made before▪ only of the first fruits of their labours, vers. 16. this is added, that even they were to give the first fruits of that, which the earth brought forth of itself in the seventh year without their labour: that first in common they should offer the first fruits to the Priests, before any did gather of them to their own use: which they were the rather to do in the seventh year, because those fruits were given them without their labour, they were only of Gods sending: and for that in that year they could not pay any tithes unto the Levices: for the tenth part could not be set out from the nine parts; because they did not gather the fruits of the earth together, as in other years▪ but as they needed them, and the remainder was for the beasts of the field; therefore they could not gosse at the tenth, and the tenth was due from the owner, where he took the nine parts to himself: but here the owner took no more than another; the fruits of the seventh year were common unto all, Tostat. qu. 29. QUEST. XLIII. What it is to seethe a kid in the mother's milk. Vers. 19 THou shalt not seethe a kid in his mother's milk. 1. Some think the meaning of this Law is, that they should not offer a sucking kid in sacrifice, while it was yet tender, and under the dam, Pelican. But this cannot be the sense: for after seven days, it was lawful to take any thing from the dam, and sacrifice it, Exod. 22.30. And we read that Samuel offered in sacrifice a sucking lamb, 1 Sam. 8. Beside, the flesh of kids, when they are weaned, are not so sweet and pleasant as before, Simler. 2. Some interpret this Law by that, Levit. 22.28. that they should not kill the cow and ewe, and the young both in one day: and Deut. 22.6. that they should not take the dam with the young, Theodoret. Vatab. But it is a diverse thing to seethe the kid in the dams milk, and to seethe or kill the kid with the dam together, Pelarg. Oleaster. 3. Some do understand this Law according to the letter, that they should not indeed dress and seethe a kid in the dams milk: and they give this reason; because it seemeth to be a cruel thing, si lac matris quod datum ei est pro nutrimento, adhibeatur ad consumptionem, if the milk of the dam, which is given for nourishment, should be used to waste and consume it, Thomas, Lyr●●m. Others add this reason: Prohibetur ritus Idololatrarum lixantium 〈◊〉 in last matris: The rite and fashion of Idolaters is forbidden, which seeth the kid in the dams milk, Cajetan. And the Hebrews affirm, that the Ismaelites had such an use to seethe kids in the dams milk for more delicacy sake, Simler. The Gentiles also used to sacrifice a kid sod in the mother's milk to the 〈◊〉 of the fields, that they might have plenty, Tostat. And this is the special reason which they insist upon that follow this sense, to take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the words and letter, because it is thrice repeated in the same phrase, in this place, and Exod. 34.26. and Deut. 14.21. Pelarg. Simler. and Calvin seemeth to approve the same sense. Contra. But against this exposition it may be thus objected: 1. The word bashal here used signifieth as well to roast, as seethe: as Deut. 16.7. Thou shalt roast the paschal Lamb, for it was not to be sodden in water, Exod. 12.9. Piscator, and so Tostatus thinketh that in this place it may be taken indifferently, pro decoctione, vel assatione, for boiling or roasting: but the kid could not in this literal sense be roasted in the mother's milk, though they might imagine it to be boiled therein. 2. Augustine objecteth thus: Quid si mortua matre ejus ab alia o●e lactaretur? Quaest●0 ●0. in Exod. What if the own dam being dead, another ewe gave it suck? it could not be then sod in the mother's milk. Lyranus therefore understandeth it de omni lacte, of any milk whatsoever. But now they which press the literal sense, by this means are forced to depart from the letter. 3. Again, there is the same reason of other young things, as of fowls and of birds, as there is of the young of beasts: but they cannot be sod in the dams milk, and yet they might be abused, as well as other young things: therefore these words do restrain such an abuse about meats, as is incident to the flesh of fowl, as of cattle. The conceit then of Andrea's, reported by Lyranus, hath no ground: that it must be understood, de carnibus animalium, etc. non de carnibus avium, of the flesh of cattle that are nourished with milk, not of the flesh of birds. 4. Concerning that superstitious rite of Idolaters, there is no certainty of it. Horace indeed maketh mention of offering milk unto Sylvanus the god of the fields, in this verse: Tellurem porco, Sylvanum lacte piabant, They appeased the goddess Tellus with a swine, and Sylvanus with milk. But whether they offered a kid sod in milk it is not certain, and so Tostatus confesseth, quaest. 37. 5. Neither is that any good reason, why it should be taken precisely according to the words, because it is thrice rehearsed: for in all those places it may well bear another sense more fitting and agreeable, as shall be even now showed. 6. This pressing of the literal sense hath given occasion to the Jews, receiving herein the exposition of their Rabbins, of great superstition: for hereupon the Jews to this day refrain to boil any flesh at all in milk; or to dress or prepare cheese and flesh together, because it is made of milk: nor to cut flesh and cheese with the same knife, Gallasius: neither will they eat cheese after flesh, nisi bene perfricuerint dentes, unless they have thoroughly rubbed their teeth before. 4. Some therefore not finding how to give a fit sense of the words, do flee unto allegories. Augustine saith, Hoc quomodo observetur ad proprietatem, aut non est, aut non eluc●t, etc. How this should be observed according to the propriety of the words, either it is not at all to be found, or else it appeareth not. Therefore he approveth that mystical and figurative sense, in referring it to Christ: Quaest 90. in Exod. Quod hac prophetia praedictus est non occidendus infans, etc. Who is foretold by this prophecy, that he should not be killed in his infancy, when Herod sought to slay him, etc. The same figurative application followeth Thomas. But Augustine addeth further, that it may be applied to the time of Christ's passion, who suffered about that same time of the year, when his mother began to be conceived with him: and women are said, ex quo conceperint lac colligere, from the time they conceive to gather milk, etc. But neither of these senses can fitly agree unto Christ, who is called the lamb that was slain, but not the goat. Some insist upon a moral sense: as Rabanus by the goat understandeth the sinner, who must not be sod in his mother's milk, Id est, non purgandus mediocribus Ecclesiae disciplinis, sed austerioribus praeceptis: That is, he must not be purged with the mild discipline of the Church, but with austere precepts. Procopius and Lippoman following him, do make a quite contrary application: Infants in negotio Christi impossibile est ducere per ignem & tribulationes, etc. They that are infants in the faith of Christ, cannot be lead thorough sire and tribulation, etc. tolerandi, non opprimendi sunt, they must be tolerated, not urged. And this uncertainty there is in men's collections, when every one followeth his own sense. 5. Wherefore the meaning is no more but this: they should not bring for the first fruits of any cattle, any kid, or other beast, dum est adhuc lactea, while it is yet but milk, that is, before it be seven days old. And as they were not to offer such unto God, so neither to use it for their private food, Deut. 14.21. jun. Piscator. And this to be the meaning may appear; because here, and Exod. 34.26. this precept is annexed to the Law of first fruits: and yet more evidently it is explained, chap. 22.30. where having made mention of the offering of the first fruits of their oxen and sheep, this is added, seven days it shall be with his dam: which may serve to explicate this clause: that so long it is but as the dams milk, till it be eight days old. And as they were not to offer any such young thing to the Lord, so neither privately were they to use any such delicacy in feeding of young and tender things, which were but yet as milk and froth: which precept is given them, not so much, ut curam haberent valetudinis, that they should have care of their health, Marbach. Deus his legibus altius spectavit: For God in giving these Laws looked to higher matters: therefore by this Law, cohibetur intemperantia, both their intemperancy is restrained, Gallas. & humanitas & clementia commendatur, and humanity and clemency even toward the brute beasts is commended. For they which are cruel toward beasts, are for the most part cruel also toward men, Simler. therefore among the Athenians, boys that pricked out the eyes of crows, were punished: and Domitian among the Romans, that flye-killer, proved a savage tyrant and killer of men, Pelarg. QUEST. XLIV. Who is understood here to be this Angel. Vers. 20. BEhold I send mine Angel before thee. 1. Cajetan understandeth this Angel to be Moses: but that cannot be, for he brought not the people into the land of Canaan, as this Angel should and did, vers. 23. Simler. And this Angel should not spare their misdeeds, vers. 23. but Moses often spared their iniquities, and prayed for them, chap. 34. Oleaster. But Cajetan addeth further, that Moses should have brought them into the land of Canaan, but that, ipse peccando impedimentum praestitit, he procured the let himself by his sin: and so this is to be understood conditionally. But Tostatus taketh away this answer: Prophetia cum impletur secundùm divinam praedestinationem intelligitur, Where a prophecy is fulfilled, it must be understood not conditionally, but according to God's certain predestination. And therefore seeing here the Lord brought them by his Angel into the land of Canaan, and yet he did not bring them in by Moses: it followeth that Moses could not be that Angel. 2. Tostatus therefore thinketh, that this Angel must be understood to be joshua, for he brought them into the land of Canaan: neither did he spare their iniquities, for he punished Achan, josh. 7. And God's name was in him, both because he was an Israelite, which is interpreted one prevailing with God, Rabanus: and he is called joshua, which is the same with jesus, a Saviour: and his name being before Oshea, God took one of the letters of his own name jehovah, the first letter jod, and put it to his name, and so made it joshuah, which signifieth a Saviour, Tostat. So also Lyranus. Contra. 1. But by name is here understood, not any title or appellation consisting of syllables, but power and authority, and the essence of God, which was not in joshua, Genevens. 2. And the peculiar and proper name of God is jehovah, which was never given unto any mortal man, Gallas. 3. Neither did joshuah punish all their transgressions, though he met with some public and notorious offences, Simler. 4. And if joshuah should have been this Angel, car●isset populus ductore Angelo, etc. the people should have wanted this Angel their guide, as long as they sojourned in the wilderness, Calvin. 5. And further, the Lord saith to Moses, Mine Angel shall go before thee, Exod. 32.34. But joshua went not before Moses; he came after and succeeded him, Calvin. Borrhaius here understandeth both joshuah as the type, and Christ the great Angel of God, secundum veritatem, in truth. But this cannot agree unto joshua at all, no not as the type of Christ; for the reasons before alleged. 4. Lyranus and Lippomanus do interpret this place of a created Angel, the same which went before them in a pillar of fire: and in that he saith, My name is in him, the meaning is, Quicquid loquitur, 〈◊〉 nomine loquetur, etc. Whatsoever he speaketh, he shall speak in my name, Lippoman. Contra. 1. That Angel which went before the people in a cloudy and fiery pillar, was no created Angel, but God himself: for he is called jehovah, chap. 13.21. Gallas. 2. Whereas the Lord said to Moses, that he would not go himself with them, but send his Angel, chap. 33. 2. and yet afterward being entreated by Moses, granted that his presence should go with them, chap. 33.14. hence it is evident, that th●● was not such an Angel as he said he would send, and not go himself, but such an Angel wherein his presence should be, Simler. 5. Wherefore this Angel is none other but Christ, that great Angel of God's counsel, whom God sent into the world: as appeareth evidently by these reasons: 1. The text saith, My name is in him: Pro naturali divinitate, eodem quo & ego, censetur nomine, In respect of his Deity, which he hath by nature, he is called by the same name that I am, Quaest 91. in Exod. Rupertus▪ Ferus. 2. Augustine taketh him to be the same Angel which wrestled with jacob, and changed his name, Gen. 32. which was God himself, Christ in humane shape wrestling with jacob: for jacob is called Israel, because he had prevailed with God. 3. This is the same Angel which is called the Angel of God's covenant, Malach. 3.1. Ferus. But herein he is deceived, he thinketh this to be majorem Angelum, a greater Angel, than that Angel which went before them in a cloud: whereas he is the very same Angel. 4. This Angel is called jehovah, chap. 13.21. jun. Piscator. 5. They are bidden not to provoke this Angel: But it was Christ whom they tempted and provoked in the wilderness, 1 Cor. 10.9. and Heb. 3.9. Simler. 6. Angelus iste judex statuitur. etc. This Angel is appointed their Judge, if they did offend, He will not spare your misdeeds, Calvin. 7. Again, he saith, If thou harken unto him, and do all that I speak, etc. signifying, parem ab illis secum obedientiam flagitare, that he requireth of them the same obedience with God himself, as being of the same power, majesty, authority: as our blessed Saviour saith in the Gospel, joh. 10. I and my father are one, Marbach. 8. judicium occultorum eidem tribuitur, etc. Unto this Angel is given the judgement of secret things: he will not spare▪ etc. Simler. Pelarg. Etsi enim Magistratus non omnia delicta vidit & novit, etc. For although the Magistrate do not see and punish all offences: yet God seeth, and in time will be avenged, Osiander. 9 This was the same Angel, which here performeth that which was promised to Abraham long before, I will curse them that curse thee, Gen. 12.3. as here he saith, I will be an enemy to thine enemies: and that was jehovah, Gen. 12.1. Pelican. QUEST. XLV. Why in this place the prohibition of idolatry is inserted. Vers. 24. THou shalt not bow down to their gods, etc. 1. This Law is annexed to the former exhortation of obedience; because idolatry is the very root and foundation of all iniquity: and the whole Law and Commandments of God were neglected by Idolaters, so that nothing was more contrary to their obedience to the Law, than idolatry, Simlerus. 2. And seeing they were to cast out the inhabitants of Canaan, which worshipped Idols, they are charged also together with them, to cast out their superstition and idolatry, Tostat. quaest. 81. 3. Quia proclives sunt animi hominum ad superstitionem, etc. Because the minds of men are prone unto superstition, therefore this precept is often here repeated; that they should not serve other gods, nor do after their works, but abolish and destroy all monuments of superstition, Gallas▪ Ferus. 4. And three things are forbidden touching idolatry: First, they must not bow unto them, give them any external sign of reverence: then, they must not serve them, by sacrificing unto them, erecting temples, altars, and such like, Oleaster. Thirdly, nor do after their works, that is, follow other their superstitious rites and ceremonies; and generally, tota eorum conversatio prohibita est, their whole conversation was naught, and therefore is forbidden, Tostat. quaest. 81. 5. And because it was not sufficient to decline from superstition, si religione car●as, if thou want religion, therefore as they are forbidden the worship of false gods, so they are commanded to serve the Lord, vers. 25. Gallas. QUEST. XLVI. What manner of promises are here made and why. Vers. 25. ANd he shall bless thy bread, etc. 1. This must be here observed, that these promises here made are only temporal, because the people than were carnal, and only sought such things. In the new Testament, Christ doth not promise these terrene and temporal blessings to his Apostles: non quia illis haec invidebat, etc. not because he did envy them these things, but because he had greater blessings for them: like as the father, when his son is come to age, doth no more entice him with apples, but bestoweth an inheritance upon him, Ferus. 2. Posset absque praemii ullius promissione praeciper●, etc. God might if it pleased him, command without promise of any reward; for he is debtor unto none, and when we have done all which we can, we do no more than our duty: but God to stir up our dulness propoundeth ample and large promises, Marbach. 3. And these blessings of plenty, health, fruitfulness, long life, are here mentioned, because they should acknowledge God the Author and giver of all these blessings, which the Idolators asked of their Idols, Gallas. 4. First, God promiseth to bless their increase and store, their bread and water; both to give them abundance, and to bless the use thereof unto them: for otherwise, without God's blessing, abundance will soon come to nothing: and because plenty is nothing without health; Secondly, he saith he will take away all sickness: then, because all this would not avail, if they had no heirs, it is added, that none should be barren: and beside, long life is promised: for to enjoy these things but a short time, were no perfect blessing: and lastly, victory is promised over their enemies: for all these blessings had little helped, unless they might have had quiet and peaceable possession of the land, Ferus. QUEST. XLVII. What is understood by the hornets. Vers. 28. I Will send Hornets, etc. 1. Some do understand this literally, that as God sent frogs and lice upon the Egyptians; so against the Canaanites, he armed wasps and hornets to show his power, quod per minuta animantia suis auxiliatur, that he can help his by weak and small beasts, Theodoret. So also Procopius giving this note, Deum à coelo de improviso suis missurum auxilium, That God of a sudden can send help unto his out of heaven. So also Cajetan. Simler. Calvin. Gallas. Pelarg. Quaest 93. in Exod. But Augustine's reason may here be urged against this sense: Non hoc logimus factum, etc. We do not read any such thing to have been done, neither in Moses time, under josua, the Judges, or the Kings, that hornets were sent against the Canaanites; only the book of Wisdom, hoc dicit imple●um, saith this was fulfilled, chap. 12.8. Thou sendedst forerunners of thine host, the hornets to destroy them by little and little. But this may also be understood of that fear and terror which God did smite the Canaanites with, before the coming of Israel. 2. R. Abraham, and Aben Ezra, by hornets, understand a certain disease which did consume the Canaanites, where they hid themselves in their caves. But the text saith, that these hornets drove them out; not that they wasted and consumed them. 3. Pelican maketh a metaphorical sense: Ita attonitos eos reddam, ut etiam vespae siat ●is superiores; I will so astonish them, that even flies and wasps shall be able to overcome them, etc. But joshua found the contrary, when he was discomfited and fled before the men of Hai, that he had not to deal, as with flies and wasps. 4. Therefore I prefer Augustine's sense, Vespae istae aculei timoris intelligendae sunt, etc. These wasps or hornets, are to be understood to be those pricks of mind and terrors which made the Canaanites give place to the Israelites. So also Lyranus saith, they were, Anxietates animi eos pungentes tanquam aculei, Perplexity of mind which pricked them as sharp pricks. And this to be the meaning, the former verse showeth, I will send my fear before thee, vers. 27. the accomplishment whereof is declared, josh. 24.12. I sent my hornets before you, which cast them out before you, the two Kings of the Amorites, not with thy sword, etc. that is, the fear which God sent upon them, not their sword, discomfited them, junius, Piscator. As Rahab confesseth, When we heard it, our heart did faint, and there remained no more courage in us, josh. 2.11. So also Borrhaius. 5. Rupertus maketh this allegorical sense, by the hornets, Quos scimus de aquino stercore nasci, etc. Which we know to be bred out of dung, are to be understood those base and contemptible means, whereby God overcame the power of Satan, etc. He meaneth the Apostles, who were counted as vile and base, whereby the Gospel of the kingdom was published and propagated. But the former sense is to be insisted upon, as the most fit, and consonant to the Scripture. QUEST. XLVIII. Why God did not cast out the Canaanites all at once before the Israelites. Vers. 29. I Will not cast them out from thy face in one year. 1. No, nor yet in 400. years were they all cast out, till the reign of David and Solomon: which the Lord did for diverse causes: one is here expressed; lest the land should have grown to a wilderness, if it had been dispeopled all at once, and so husbandry and tillage would have been neglected, Gallas. And the wild beasts in the solitary places would have increased, as Wolves, Lions, Bears, which would have been a great annoyance to the people, Tostat. qu. 84. 2. Another cause was, for their rebellion and murmuring, for the which they were punished to wander up and down in the wilderness 40. years, Simler. 3. Eorum culpae imputandum est, etc. It is to be imputed to their own fault, that the Canaanites were no sooner cast out, because they were slothful and negligent therein themselves, as joshua telleth them, If ye go back, and cleave to the rest of these nations, 〈◊〉 23.13. etc. and shall make marriages with them, know for a certain, that the Lord your God will cast ou● no more of these nations from before you, etc. Calvin. 4. Neither would God cast them out all at once, Vt essent, qui peccantes arguerent, & ut ●rudirit in eyes Israel; That there might be some, which should correct those which sinned, and that Israel might be nurtured by them, Rabanus. For God used those nations, as whips and scourges for his people when they fell away from him; as he stirred up the King of Canaan against them, jud. 4. 5. Another reason was, that the people might have some always to exercise them, that they should not be given over to sloth and idleness, but be trained up in war: this cause is touched, judg. 3.1. That he might prove Israel by them, as many as had not known the wars of Canaan, Marbach. Pellarg. But this reason is not mentioned here, Ne impatientia defecissent, etc. Lest they might through their impatience have fainted, Lippom. 6. And further, God would not, Vt citra praelia dominium terrae acquirant, That they should without battle get the dominion of the land: for those things which are hardly gotten, we do the more set by, Pracopius. 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium; This was also profitable to stay their preposterous desire; that they should wait the Lords leisure, and think not all at once to have their desire. Like as now many wish, that the Gospel might be quickly propagated over the world, which although it be much to be desired, yet we must commit and commend the success thereof unto God, who seeth just cause, though it be not revealed to us, why it pleaseth not him at once herein to satisfy our desire, Gallas. QUEST. XLIX. Of the bounds and limits of the land of promise. Vers. 31. I Will make thy coasts from the red sea, etc. 1. This Sea called the red, or reedy Sea, in Hebrew Suph, cannot be the dead sea, as Pelican thinketh, into the which Jordan did run: for no where in the Scripture is the name of the sea Suph, the reedy or red Sea, given unto it, but only to that sea which lieth upon Egypt, which was divided before the Israelites. 2. Here four bounds are set of the Land of promise: the East bound, which is the red sea, Mare rubrum, quod ab orients intellige, etc. The red sea, understand to be on the East, Gloss. interlinear. Not that it boundeth all the East side, Sed frous orientalis terrae Canaan tangit in aliquo mare rubrum, etc. But because the East side of the land of Canaan confronteth in some part upon the red sea. The sea of the Philistines, which is the great Ocean, called the Mediterranean sea, did bound it on the West: the desert toward Egypt, which was the wilderness of Shur on the South: and the river Euphrates on the North. 3. But in other places of the Scripture, the land of Canaan is otherwise bounded, as Gen. 15.18. two bounds only are described, one the South from the river of Egypt, which was a little river on the North end of Egypt, where it is joined to the country of the Philistines: the other on the North, the great river Euphrates. So Deut. 11. vers. 24. these limits are described, the desert on the South, and Lebanon which is on the North▪ Euphrates on the East; and the uttermost sea on the West, Tostat. So josh. 1.4. From the wilderness and Lebanon, unto the great river Perah: here Euphrates, in Hebrew called Perah, is the bound on the East: and so it is: pertenditur tamen versus Aquilonem; yet it extendeth toward the North, Oleaster. And therefore in this place it is set down as the bound Northward. But this diverse description, limiting and bounding of Canaan, is all one in effect. 4. Yet the Israelites enjoyed not all this country, till the time of David and Solomon, as 1 King. 4 21. it is said, that Solomon reigned over all Kingdoms, from the river Euphrates, unto the land of the Philistines, jun. And the reason, why they obtained the whole land no sooner, was because of their sin, Simler. 5. Now this bounding and confining of the land of Canaan, was profitable for these two ends: first, that the Israelites might know against whom they might lawfully fight: for to those countries which were not within the said limits and bounds, they could pretend no right nor title: Secondly, it was necessary to know the compass and circuit of the land, for the more equal distributing and dividing of it among the tribes, Tostat. quaest. 85. QUEST. L. Whether it be lawful to make a league with nations which are enemies to true religion. Vers. 32. THou shalt make no covenant with them. Here this question will be moved, whether it be altogether unlawful to make any league or covenant with Infidels, or such as are enemies unto true religion, as the Israelites were forbidden to have any society with the Canaanites. 1. The affirmative part, that it is lawful, may seem to be confirmed by the examples of Abraham, that was in league with Aner, Eshcol and Mamre, Genes. 14. of Isaac, that made a covenant with Abimelech, Solomon with Hiram, the Macchabees with the Romans. Answ. 1. Particular examples cannot infringe a general Law, Legibus vivendum est, non exemplis; We must live by Laws, and not by examples. 2. Aner▪ Eshcol and Mamre, were not Idolaters: there might be some true worshippers of God among the Canaanites in those days, as appeareth in Melchisedech, that dwelled among them. 3. Abraham and Isaac made no covenant of mutual help, but only compounded a peace concerning their limits and bounds, which was not unlawful, for Paul willeth us, as much as in us lieth to have peace with all men. Rom. 12.18. 4. Of the same kind was the league which Solomon made with Hiram, which was a bond of peace and amity, not of mutual help and society. 5. The example of the Macchabees doth not move us much; for their facts cannot simply be approved, and they had no good success of that league, which they made with the Romans. 2. Wherefore the negative is more agreeable to the Scriptures, that no covenant is to be contracted or made with the wicked. 1. jehosaphat is reproved by john the Prophet, for joining in league and friendship with Aba● the idolatrous King of Israel, 2 Chron. 19 2. The Prophet Isay rebuketh the Jews, because they sought unto the Egyptians for help: We 〈◊〉 the rebellious children, etc. which walk forth to go down unto Egypt, and have not asked at my mouth, etc. chap. 30.2. 3. For the same cause the Prophet also reproveth the Israelites, They are gone up to Asshur, etc. Ephraim hath hired lovers, Hosea 8.9. 4. Paul forbiddeth the Corinthians to flee for help unto the tribunals of Heathen Judges, but rather willeth them to suffer wrong among themselves, 1 Cor. 6. And he biddeth, Not to be unequally yoked with Infidels, 2 Cor. 6.14. 5. For all such leagues are unprofitable and in vain; for how should they keep faith with men, who are unfaithful to God? 3. But yet all kind of intercourse is not forbidden between Christians and Infidels, and such as are of contrary religion: For then (as the Apostle saith in the like case) we must go out of the world: yet these conditions must be observed in such leagues: 1. We must not promise to aid and assist the wicked, or bind ourselves unto mutual help, for therefore was jehosaphat blamed: Wouldst thou help the wicked, and love them that hate the Lord? 2 Chron. 19.2. 2. Neither must we sue unto Infidels for help; for that were to distrust the Lord: if they offer their help upon good conditions, it is lawful to use it, as sent of God; but we must not seek for it. 3. Ancient leagues which have been made in former times with such, are not to be broken: for the Gospel condemneth truce-breakers. 4. A league for removing of hostility, for intercourse of merchandise, and continuance of peace may be made with nations of strange religion, Simler. QUEST. LI. What it is to sin against God. Vers. 33. Jest they make thee sin against me. Every sin indeed is against God, because it is a breach of his Law, but idolatry in a more special regard is committed against God. 1. Like as a double offence may be done toward the Magistrate and Lawgiver: either in general, when his Law is transgressed, though another's person is touched, as in theft, murder: or in particular, when beside the breach of the Law, the person or state of the Magistrate is touched as when treason is intended against him, or his goods stolen. So likewise men trespass against God: first in general, when his Law is violated, though our neighbour only be hurt, as in all the precepts of the second Table: secondly, more specially, when beside the transgression of the Law, actus immediate dirigitur in Deum, the act is immediately directed against God, as in the breach of the first Table, and principally in idolatry, Tostat. qu. 86. 4. Places of Doctrine. 1. Doct. Of diverse actions of love, general and particular. Vers. 1. IF thou 〈◊〉 thine enemy's ox, etc. As God's actions are of two sorts, general and particular: the one toward all men, in as much as he suffereth the Sun to shine, and the rain to fall upon all: the other toward the elect, in sanctifying them by his Spirit: So must our actions be toward men. A general love we must show toward all men, Turks, Jews, Infidels, and toward our enemies: in procuring their good, in seeking to do them no hurt, in preserving them and theirs: out of which general fountain of love flow these courtesies, in bringing home his straying ox, and helping up the overladen ass. But friendship, familiarity, society, we must only have with the children of God. This difference the Apostle maketh where he saith, Let us do good to all, but specially unto them which are of the household of faith, Galath. 6.10. B. Babington. 2. Doct. Of Christ's Deity. Vers. 21. BEcause my name is in him. Hic Moses Divinitatem Christi palam confitetur & exprimit; Here Moses doth openly confess and express the Divinity of Christ, which the Jews to this day will not see nor acknowledge: for this Angel is Christ, in whom the name of God is: he is called by the same names that God the Father is: as the Lord almighty, eternal, etc. Ferus: as the Prophet Isaiah saith, He shall call his name, Wonderful, Counsellor, the mighty God, the everlasting Father, etc. Isai. 9.6. 3. Doct. God disposeth and transposeth kingdoms. Vers. 31. I Will make thy coasts from the red Sea, etc. This showeth that God setteth the limits and bounds of kingdoms, which they cannot pass, nor go beyond: he setteth up kingdoms, transposeth them, and pulleth them down: as Daniel saith, He changeth times and seasons: he taketh away Kings, he setteth up Kings, Dan. 2.21. Marbach. Borrhaius. 5. Places of Controversy. 1. Confut. Universality and multitude no sure mark of the true Church and religion. Vers. 2. THou shalt not follow a multitude, etc. As in civil matters it is not safe to follow the custom of a multitude: so in religion it is dangerous to be lead by numbers and multitude. In our blessed Saviour's time the people followed the Scribes and pharisees: only a few, whom he had chosen out of the world, as the Apostles, with some others, embraced the doctrine of Christ. Therefore universality and multitude, which is so much urged by the Romanists, is no good rule to know the right Church and the truth by, Simler. 2. Confut. Against the secret Spanish Inquisition. Vers. 1. THou shalt not receive a false tale. Although this be a general instruction to all, both public and private persons, that they should not be carried away with false tales: yet it most of all concerneth Judges: which, as Lyranus noteth, saith that the Magistrate is forbidden by this Law to hear the one party in the absence of the other: because many false tales will be devised by the one, when the other is not present to make answer. But Burgensis confuteth Lyranus herein, whom T●oring in his replies maintaineth: who affirmeth truly, that this Law, videtur habere ortum à natura seemeth to take beginning from nature, that when any suit is promoted at the instance of a party, the adverse party should be cited. Yet he maketh exception of some Courts, the process whereof is secret without any such inquisition: as he giveth instance of that great Court in Westphaliae, which is called judicium secretum Westphaliae; The secret judgement of Westphalia. Wherein, beside that he in pretending to defend Lyranus confuteth him, showing that in all proceedings it is not necessary that public inquisition be made; the instance that he giveth is insufficient: what that secret manner of judgement in Westphalia is, he declareth not: but if it be such as the Spanish Inquisition is, which is shuffled up in corners, and in darkness; there being none present, but the Inquisitor, the Scribe, and tormentor disguised like a Devil, and the poor innocent lamb that is tortured, and examined: it is most unjust, cruel, and tyrannical. The Roman Governors were more equal toward Paul, Act. 24.10. and 25.6. who brought him forth in public to answer for himself, and did not sift him in corners. And what is to be thought of such secret actions, our blessed Saviour showeth, john 3.20. Every man that evil doth hateth the light, neither cometh to the light, lest his deeds should be reproved. 3. Confut. Against the Manichees, who made the old Testament contrary to the new. Vers. 22. I Will be an enemy unto thine enemies, etc. The Manichees, who rejected the old Testament, and would make it contrary to the new take exception to these and the like places, where the Lord professeth enmity against the Canaanites, and chargeth the Israelites to kill and destroy them: how (say they) is this consonant and agreeable to that precept of the Gospel, that we should love our enemies? In Epistol. ad Galat. cap. 5. Contra. 1. Hierome answereth, Non tam personarum, quam morum facta est dissensio; That this dissension and enmity was not in respect of the persons, but of their manners. The Israelites were not so much enemies unto them, as they were enemies to the true religion of the Israelites in worshipping of God aright. Contra Adimant. cap. 17. 2. Augustine saith, Illa inimicorum interfectio carnali adhuc populo congruebat, etc. That killing of the enemies did agree unto that carnal people, to whom the Law was given as a schoolmaster unto Christ. 3. The Apostle when he delivered over the incestuous young man unto Satan for the destruction of the flesh: Satis declaravit in aliquem inimicum vindictam cum charitate posse procedere, etc. Did sufficiently declare that revenge may be taken of some enemy in charity, etc. Potest ergo dilectio esse in vindicante; Therefore there may be love in him that taketh revenge; as we see in fathers that correct their children whom they love. And although fathers kill not their children in correcting them, yet God, who knoweth what is best for every one, cum dilectione corrigere, non solum infirmitatibus, sed etiam mortibus temporalibus, etc. can correct with love, not only with infirmity and sickness, but with temporal death: as is evident in the Corinthians, as S. Paul saith, For this cause many are weak, and sick among you, and many sleep●: and that these corrections proceed of love, 1 Cor. 11.30.32. he presently after showeth: But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. 4. Nec hoc fecerunt justi homines sine authoritate divina, etc. Neither did those just men do this without the divine authority, which sometime is manifested in Scripture, sometime hid: lest any should think it was permitted unto him to kill whom he would at his pleasure. 5. De inimici dilectione, etc. in veteribus libris legitur, etc. And yet we read in the old Testament of the loving of our enemy: whereof David is an example, who, when Saul was offered unto his hand, elegit parcere potius, quam occidere; chose rather to spare him, than kill him: ubi ergo nec difficultas fuit occidendi, nee timor, dilectio profecit inimico, etc. where then there was neither difficulty nor fear to kill the enemy, it was love that helped him, etc. Thus Augustine learnedly showeth the old Testament not to be contrary to the new. 4. Controu. That every man's term of life is certain with God. Vers. 26. THe number of thy days will I fulfil, etc. Here are two errors to be taken heed of, which through the mistaking of this text have deceived some. The one was of Diodorus Tarseus. whose opinion was, that because the days of the wicked are often time shortened, thought that the term of every man's life is not prefixed, and set down certain with God, Ex Simlero. So also Procopius, Non ostendit singulis praefixum esse certum vita finem; He showeth not here, that to every man is set a certain end of his life; seeing God according to his pleasure, doth sometime shorten, and sometime prolong it, etc. But this opinion seemeth evidently to contradict the Scripture, which thus evidently testifieth, Are not his days determined? job. 14.5. the number of his months are with th●●, thou hast appointed his bounds, which he cannot pass. As God then hath set down with himself the certain time of every ones coming into the world; so also he hath appointed their time of departure and going out of the world: which time in respect of God's prescience is neither prevented nor deferred. But to us it seemeth so to be, when the natural period of any man's life, by some violent and accidental means seemeth to be cut off. Theodorus therefore here resolveth well: Vnusquisquo nostrâm 〈◊〉 dios viv●●, quos Deus pranoscit, etc. Every one of us shall live out those days which the Lord hath foreseen and foreknown. The other error is of those which think, C●rtum & ●undem 〈…〉; That the same certain term of life is appointed to all: wh●● Theodor●● in the same place confuteth: for if it were so, ●●que j●stus 〈…〉; neither the righteous should enjoy a longer, nor the unrighteous a shorter life. The 〈◊〉 whereof is also se●●e by daily experience: for we see some infants to dye before they are a month old, and some men to live above an hundred year. 6. Moral observations. 1. Observ. The virtues of an upright judge. Vers. 1. THou shalt not receive a false tale, etc. In these three first verses are set forth three excellent virtues, that aught to be in every Judge. The first is truth, which ought always to be followed in judgement: contrary whereunto are false reports and tales, which a Judge is not to give ●are unto. So the Wiseman saith, He that heareth speaketh continually: he that by patient hearing, Prov. 21. 2●▪ and wise examining fifth a cause, may speak without controlment. The second virtue is constancy, not to be swayed by the judgement of the multitude, or by the power of the mighty, to swarve from justice. The third virtue is equality, touched here in the third verse, neither to esteem the person of the rich or poor in judgement. B. Babington. 2. Observ. Not to use the names of the Gentile gods in poems and verses. Vers. 13. YE shall make no mention of the name of other gods. By this we may gather, hand piè & Christianè fieri ab ●is, etc. that it is no Christian or godly use in them, which in their verses and poems do invocate the gods of the Gentiles, as Apollo, jupiter, Minerva, Marbach. But the Apostle saith, If any man speak, let him talk as the words of God, 1 Pet. 4. vers. 11. 3. Observ. God is to be praised both in the beginning and in the end. Vers. 16. THe harvest of first fruits, etc. the feast of gathering fruits. God would have them both first and last to acknowledge a benefit: they must offer the first fruits, as a sign of their thankfulness, when their corn began to be ripe; and keep a feast also, when they had gathered in all their fruits. Men now adays think it enough to make a show of thanksgiving▪ when they begin to taste of a benefit; and forget it afterward. But we must in the beginning and in the end celebrate the praise of God, Olea●● as the Apostle saith, In all things give thanks, 1 Thess. 5.18. CHAP. XXIV. 1. The Method and Argument. IN this Chapter, there are two several commandments given expressly by the Lord unto Moses, with their several executions: the first to vers. 12. the second thence to the end of the Chapter. The first commandment, 1. Is given, vers. 1, 2. both who shall come up unto God, vers. 1. and in what order, vers. 2. Moses should come near unto the Lord, the rest should stand further off. 2. In the execution: first it is set down, how Moses delivered the Laws which he had before received, which are rehearsed in the former Chapters: which he first delivered by word of mouth, and the people obediently received them, vers. 3. then in fact, where four things are delivered which Moses did: 1. He wrote the Law, vers. 4. 2. Set up an Altar: 3. Sent young men to sacrifice: 4. Sprinkled of the blood, part on the Altar, part on the people, so establishing and confirming the covenant, vers. 6, 7, 8. Secondly, the execution of the commandment given, vers. 1, 2. followeth in these three things; 1. Their obedience in going up, vers. 9 2. The effect that followed, they saw God, vers. 10. 3. The event, they did well after, and no evil thing happened unto them. The second commandment is propounded, vers. 12. with the end thereof, wherefore Moses is bid to come up, namely, to receive the Tables of stone containing the Commandments; then the execution is showed in general, vers. 13. how Moses and joshua went up, and what charge Moses gave to the Elders before he went, vers. 14. Then in particular, the manner of his going up into the mountain is described; where four things are declared: 1. How the mount was covered with a cloud, vers. 15. 2. When the Lord called to Moses, on the seventh day: 3. In what form the Lord appeared, like consuming fire, vers. 17. 4. How long Moses stayed in the mount, 40. days, and 40. nights, vers. 18. 2. The diverse readings. Vers. 1. And he said to Moses. I.U.A.P. cum cater, better than, 〈◊〉 he had said. I.U.B. cum cater. G. as though this w●●y transposed, and God had said so before unto Moses, which is showed to be otherwise, qu. 1. following. I.B. cum cater. Vers. 5. They offered burnt offerings, and sacrificed peace offerings unto the Lord, of bullocks. I.U.A.P. cum cater. better than, offered burnt offerings of beefs, etc. G. for the word translated, beefs, is the last in the verse: or, they offered, etc. twelve calves. L. twelve, is not in the original. I.B. cum caeter. I.U. Vers. 8. Concerning all these words, or sayings. I.B. cum cater. all these things. B.G. but they were words or sayings, which were rehearsed out of the book. Vers. 10. At a pavement-worke. I. or, stone-worke of Saphir. V. better than, a work of Saphir. B.G. for here lib●ath, stone, is omitted, or, brickworke of Saphir. S▪ A. lib●ath, signifieth here stone, rather than brick: or, a work of the stone Saphir. P.L. or, a work of a precious stone. C. a work of Saphir. H. that is, a stone-worke, such as they use in paving. I.U.A.S. Vers. 11. Upon the selected, or choice, of the children of Israel. I.U.A.S. that is, Princes' or Nobles▪ B.G. C.P. better than, upon those which went back of the children of Israel: ●etzile, separated, selected. 2. Questions explained. QUEST. I. Whether this Chapter be transposed in part, or in whole. Vers. 1. NOw he had said to Moses. 1. The opinion of the Hebrews is, that this Chapter is transposed, with the three Chapters before going: which all they think to have been done, and Moses to have received the former Judicial and Ceremonial laws, before the Moral law was delivered in mount Sinai. So that they think these things to have been done in this order: that upon the first day of the third month the whole host came to the bottom of mount Sinai, and that Moses then went up and received the Judicial and Ceremonial laws, as they are expressed in the 21, 22, 23. Chapters: and that he descended upon the fourth day, and confirmed the covenant, as is here in this Chapter declared, and so on the fifth day he went up again with Aaron, Nadab, and Abihu, and on the sixth day the trump sounded, and then the Law was delivered, Ex Lyran●. Contra. But this transposing of the story cannot be admitted for these reasons: 1. It is not like that the people received the Judicial and Ceremonial laws before they were washed and purged: or that Moses would sprinkle them with the blood of the sacrifice being unclean. But if on the fourth day they received the Laws, they were not yet cleansed: for three days before the Moral law was given, which was, as they say, on the sixth day, they were commanded by Moses to sanctify themselves, and to wash their clothes, chap. 19 2. The Ceremonial and Judicial laws do depend upon the Moral law, and are but particular determinations of the general precepts of the Moral law: which precepts being grounded upon the Law of nature, are more evident than any other positive Laws whatsoever: and the Moral law was to remain and continue for ever, so were not the other positive Laws, whether ceremonial, or judicial: therefore it is most like that the Moral law was given first, and the other after, and not the judicials and ceremonials first, Tostat. 3. Again, after the people had heard the Lords terrible voice thundering out the Law, they were afraid, and desired that Moses might speak unto them from God, chap. 20. therefore it is evident, that as yet before the Moral law was delivered, Moses had not received the other Laws from God to give unto the people. But God spoke unto them himself, Lyranus. 2. And as the opinion of the Hebrews cannot stand, that hold all these Chapters to be transposed upon the former reasons: so neither can their assertion be received, that admit no transposition here at all: as Cajetan thinketh, that at this time Moses was with God, and yet not come down out of the mount: but that the Lord in effect said thus much unto him: After thou art gone down, and hast published these Laws to the people, then come thou up again, with Aaron, etc. So also Lyranus. But it is more like that Moses received this commandment to go up again, after he had published the Laws, and performed all those ceremonies which are rehearsed from verse 3. to verse 9 for Moses was now come down, when the Lord bade him come up: Quomodo enim praecipitur ascendere, qui cum eo est in monte? etc. How is he bid to ascend, who was already in the mount? Hugo de S. Victor. And again, seeing it is said, vers. 9 Then went up Moses and Aaron; it is like that then Moses received that commandment to go up: neque enim acc●ssisset Moses non vocatus; for Moses would not have gone up unto God, not being called: the two first verses than must needs be transposed. 3. R. Abraham thinketh that the Chapters before going are not transposed, but placed in their right order: as how Moses remained before the Lord after the Moral law was given, and received the Judicial and Ceremonial laws following, and afterward rehearsed them unto the people, and performed the other ceremonies here set down from verse 3. to verse 9 But this commandment, that Moses should come up with Aaron, Nadab, and Abihu, which is given to Moses, vers. 1, 2. and executed afterward, vers. 9 he thinketh to be transposed: and this to be done before the Moral law was delivered, chap. 20. So also Gallasius. Contra. But this cannot be admitted: 1. Because before the Moral law was pronounced by the Lord, chap. 20. Moses is bid to come, and Aaron only with him, chap. 19.24. But here Nadab, and Abihu, and the 70. Elders he is charged to take with him, vers. 1, 2. 2. Immediately after Moses had sacrificed and sprinkled the blood, he went up with Aaron, Nadab, and Abihu, vers. 9 This than was not done before the giving of the Law, Tostatus. 4. Wherefore the more probable opinion is, that neither the Chapters before going are transposed, nor yet this Chapter wholly: nor yet that there is no transposition at all. But the two first verses only, which in order are to be joined with the 9 verse, are set out of their place. And that first Moses came down and published the Laws to the people, as the Lord commanded him to do, though it be omitted: for without God's commandment he would do nothing; & his facti●, and these things being done, than he was bid to come up with Aaron, Nadab, and Abihu, etc. Tostat. jun. Oleast. Simler. QUEST. II. What th●se 70. Elders were. Vers. 1. ANd seventy of the Elders. 1. Some think that these were those seventy Elders which afterward took part of the charge and government with Moses, Num. 11. of which number were Eldad and Medad, Gloss. interlinear. But this cannot be: for those seventy Elders were appointed after the camp was removed from Sinai, and pitched in Kibrath Hattavah, which was the next station beyond Sinai, Numb. 33.16. But now the Israelites remained at mount Sinai. 2. Some are of opinion, that these seventy Elders were appointed, when jethro gave counsel to Moses: that is, six out of every tribe, which make 72. but the even number is set down, Simler. But those Captains over the people, which were chosen according to jethro his direction, were heads over thousands, hundreds, and fifties, chap. 18.25. they were then more than seventy. 3. Neither were these seventy such as before time the people had chosen out for their Rulers, answerable unto the number of souls that went down with jacob into Egypt, as Calvi● seemeth to think: for it seemeth that before jethro gave that advice to Moses, there were no such Governors and Rulers over the tribes; because Moses then needed not to have wearied himself, in hearing their causes himself alone. 4. Wherefore these were no special Elders, that before were elected and chosen out: but such as Moses did single out upon this occasion, out of the more honourable sort of the people: and therefore they are called, vers. 11. eetzilee, separated, or selected. And Tostatus holdeth this as a reason; because the word Elders, ziene in the Hebrew, hath no article set before it, as is usual in that language when any special persons of note are named. But though his reason do not always hold, yet his opinion seemeth of the rest to be most probable, Tostat. qu. 3. QUEST. III. Why Moses went up into the mount alone. Vers. 2. ANd Moses himself alone shall come near to the Lord, etc. 1. Here are three degrees or orders appointed to be observed in their coming near unto God: the people stand far off, and come not near at all: Aaron and his two sons, and the seventy Elders, ascend with Moses to some part of the mountain: but Moses himself only goeth up unto God, vers. 12. Calvin. Lippoman. 2. Rabanus maketh this moral application of it: that as the seventy Elders went not up with Moses, so, unusquisque perpendat discrete vires suay, ut ultra non praesumat; that every one do discreetly examine his strength, and not presume beyond his knowledge. 3. For the mystical sense, Procopius maketh Aaron here a type of Christ, who stood aloof off, and contemned not our humane nature, sed descendens ad nos inter nos, moratur; but descending dwelled among us, etc. But this application can in no wise be fit, that Aaron should be here a type of Christ, who went not up unto God, but Moses did: for who should have freer access unto God, than our Mediator and intercessor: therefore Moses here rather signifieth the Law, which is perfect and pure in itself: yet is not able to bring us to God, as these ascended not with Moses, but were left behind, Simler. QUEST. IV. Whether all the people in general were assembled. Vers. 3. ANd all the people answered, etc. 1. Sometime the whole congregation is understood to be the Elders only and principal men, that stand for the rest of the people: as chap. 12.3. the Lord biddeth Moses to speak to all the congregation: and yet he only spoke unto the Elders, vers. 21. But here we rather understand, that all the multitude was called together: for as we read, that when the Law was confirmed and ratified, the whole assembly came together, not only the Elders and Officers, but even their children and wives, yea the strangers, unto the hewer of wood, and drawer of water, Deut. 29.10▪ 11. so was it requisite, that at the first receiving of the Law, all the whole multitude should come together to give their general consent. 2. If it be objected, that it was not possible that so many hundred thousand, as there were in Israel, could assemble in such sort to hear the voice of one man: we may either say, that God might give an extraordinary strength unto Moses voice, that it might be heard round about, Tostatus. Or, though all the people were not within hearing themselves at once, yet one might receive it from another, and so give their consent; or one company might succeed another to hear, Oleaster. QUEST. V. Why the Lord requireth the people's consent to his Laws. Vers. 3. ALL that the Lord hath said will we do. 1. Though God might by his sovereign right impose what Laws he thought good, without the people's consent, because they were bound to obey whatsoever the Lord commanded: yet the Lord thought good to require their consent, because otherwise they might be less culpable, if they had not obeyed those Laws which were thrust upon them against their will. 2. And although they had twice before, chap. 19.8. and 20.19. promised their obedience, yet that was but in general, before the Laws were published: and therefore it was necessary that a particular consent should be had now unto the several Laws which were propounded. 3. God knew before they would consent, but that was not sufficient, unless they also expressed it themselves, that they might afterward be left without excuse, Tostat. 4. The people are to be commended for their readiness: but yet they knew not how impossible it was to keep the Law, and therefore cannot be excused of rashness, jun. Of this sudden promise of obedience, which the Israelites had soon forgot, In 5. cap, E●cl●▪ siast. Hierome thus writeth, Melius est non promittere, quam promissa non facere, etc. It had been better, for them not to have promised at all, than not to perform their promise. And Gregory herein compareth the Jews unto Locusts, 31. Moral▪ cap. 19 Subi●o saltu● da●tes, & proti●●s ad 〈◊〉 codemes, etc. Which do of a sudden give a spring, and forthwith fall upon the ground again. QUEST. VI What Laws they were which Moses wrote in a book. Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Solomon thinketh, that Moses first rehearsed▪ and afterward wrote the whole book of Genesis, and all Exodus unto this place. But this cannot be: 1. The Rabbin himself thinketh that Moses rose the next day, and built the Altar: how could he then write these two books without a great miracle in one day? which we are not without great necessity to bring in; to make or devise miracles where no cause is, were great presumption, Lyran. 2. It is said, he wrote all the words of God, and so consequently, only the words of God▪ but the history of Genesis and Exodus contain many things beside the words of God, therefore there was no cause, either to rehearse, or write all the contents of these two books, Tostatus. 2. cajetan's opinion is, (with whom consenteth Osiander) that Moses did write all the former Laws, contained in the 21, 22, 23. chapters, and the ten Commandments beside, with all those Laws set forth in the 12. and 13. chapters: and his reason is, because it is called the book of the covenant: but the covenant between God and his people, pracipu● consistit in d●c●m praceptis, chiefly consisteth in the ten Commandments. Contra. The covenant here made with the people, was that special bond, wherewith the Israelites were obliged and tied unto God more than any people beside: and this was the bond of the Ceremonial and Judicial laws, for the Moral law is grounded upon the Law of Nature, and all people are bound to obey it: so that if the Israelites, resp●erent pracepta ceremoniali● & judicialia, nullum foedus magis cum eis esset, quam cum aliis gentibus, should have refused the ceremonial and judicial precepts, there had been no more covenant made with them, than with other nations, Tostat. Therefore it is not necessary to comprehend in this place under this covenant, the Moral law, but such peculiar precepts, as only concerned Israel. 3. Wherefore it is more probable, that those words of God, which Moses did write, were only the Judicial and Ceremonial laws, rehearsed in the three former chapters, and not the ten Commandments of the Moral law, for these reasons: 1. Moses writeth the same Laws which he had rehearsed, vers. 3. But he rehearsed only the Judicials and Ceremonials which he had received of God, and were not yet published: he needed not rehearse the ten Commandments, which the Lord had pronounced with his own mouth; therefore them he writ not, Marba●h. 2. The ten Commandments were first written by the Lord himself in two tables of stone, as the Lord himself telleth Moses, vers. 12. therefore, seeing the Lord purposed to give the Moral law written with his own hand, it is not like that he would command Moses to write it before: for Moses did not write this book of his own mind, but by the Lord's direction, Lippom. Pelican. Gloss. interlin. and Augustine quaest. 89. QUEST. VII. Whether Moses rose up the next morning. Vers. 4. ANd he rose up early. 1. Cajetan thinketh, that this was not the next morning, because it is not said, the next morning; and that some time came between the publishing of the laws, and this morning wherein Moses wrote the said Laws. But cajetan's reason is but weak, for Gen. 19.27. it is said, Abraham rose up in the morning; which was the next morning, though it be not so expressed; and the like may be found in other places. And the Laws which Moses did write, might be finished in one day, so that there is no necessity to imagine any longer time to come between. 2. Rupertus thinketh, that this morning was upon the 50. day, when the Law was delivered. But that is not like, for that morning there was thunder and lightning, and the sound of a trump, chap. 19.16. so that all the people was afraid, it was then no time to build an Altar, or to do those other things here described: they were all attended then, and prepared to hear the Lord. Beside, Rupertus must hold this chapter wholly to be transposed, to maintain his opinion, which is showed before, qu. 1. not to be so. 3. Therefore, this is like to have been the very next morning, as thinketh R. Solomon, Lyranus, and Tostatus: and Gallasius useth this reason, Verisimilius est Mose●● ha●d di● distulisse haue gratiarum actionem▪ It is more like, that Moses would not long defer this thanksgiving, etc. QUEST. VIII. Whether there were 12. pillars beside the Altar. Vers. 4. ANd set up an Altar, and twelve pillars, etc. 1. Some think that Moses erected twelve Altars. But beside that this is against the letter of the text, which speaketh but of an Altar, Lyranus. It had been dangerous to have made so many Altars, to sacrifice upon, which might have been an occasion to draw the people to superstition, as though they were not to sacrifice all to the same God, Tostat. 2. Some think, that this Altar was set up upon twelve stones, which were taken according to the number of the twelve tribes, Cajetan. Ferus. As Elias built an Altar of 12. stones, representing the 12. tribes, 1 King. 18.20. Lyran. Osiander. And joshua made an Altar of 12. stones, which were brought out of Jordan, josh. 4. And the signification hereof was this, that the sacrifice made upon that Altar, consisting of 12. stones, was for the benefit of the 12. tribes: and that as those 12. stones made but one Altar, so the 12. tribes belonged unto one God, Tostat. Contra. 1. The word used in those two places, given in instance, is aba●i●●, which signifieth stones, which were gathered together to make one Altar or heap: but here the word is m●●zabah, which is a pillar, so called à stands, because it standeth alone, and is erected and set up as a monument: neither is it said here, that Moses made an Altar of these pillars, as Elias did of those stones. 2. And again, the signification is more full, to erect an Altar by itself, which was a type of Christ our true Altar, and the pillars by themselves; that so both the parties, Christ on the one part, and the people on the other here contracting, and making a covenant, might be the better thereby prefigured, jun. 3. Therefore, because they are said to be 12. pillars, not stones, it is like they were set up apart, as more conspicuous monuments, representing the 12. Tribes▪ And this is more consonant to the text, that saith, Moses set up an Altar, and 12. pillars▪ which the sense will give to be beside the Altar, especially, seeing the perfect distinction athuah cometh between and divideth the sentences, jun. Vátab. 4. And there were four kinds of these pillars: 1. Some served as memorial of the death, instead of their sepulchres, as jacob erected a pillar for Rachel, Genes. 35. 2. Some pillars served for Altars, as jacob set up such an one in Bethel, and poured drink offerings upon it, Genes. 35.16. 3. Some were superstitious pillars, consecrated to Idols: such the Israelites were forbidden to make, Levit. 26.1. 4. Some pillars were used as monuments, and remembrances of some notable thing done in that place where they were pitched; as was the pillar which jacob erected, Genes. 28.18. Tostat. quaest. 5. And of this sort was this pillar. QUEST. IX. Whether the names of the Tribes were written in these stones. Vers. 4. TWelve pillars. 1. Some think, that the names of the 12. Tribes were graven in these pillars, Borrh. And this opinion may be thought more probable, both because a better remembrance might have been kept by this means in the writing of their names, than otherwise: and afterward the names of the 12. Tribes were graven both in the two onyx-stones, which the high Priest did bear in his Ephod upon his shoulder, six in one stone, and six in another, and in the 12. precious stones enclosed in the breast plate. Contra. 1. The memorial of this solemn sacrifice might very well be kept only by the sight of the 12. pillars, without any graving; as their passing over Jordan was kept in memory by that heap of 12. stones, josh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones, and in the Priest's breast plate, because Moses had a commandment so to do, here he had none, but rather the contrary, as shall he now showed. 2. Wherefore these pillars were plain stones without any carving or graving: for so the Lord had given Moses a straight charge, chap. 20.25. that they should not build an Altar of hewn stones; for if they lift up a tool upon it, they should defile it, Tostat. qu. 7. QUEST. X. Whether the Tribe of Levi were here reckoned among the 12. Tribes. ACcording to the twelve Tribes. As yet Levi was counted for one of the 12. Tribes, as may appear by these reasons: 1. When the Tribes were reckoned without any relation to their inheritance, they take denomination from the persons which were founders and fathers of those Tribes: and therefore, Apocal. 7. where under the 12. Tribes the faithful are understood, which belong to Christ, which is the true Israel of God, where is no respect of any such inheritance, Levi is there counted among the Tribes. 2. Until Ephraim and M●nasses were made two distinct Tribes, Levi was not excluded: and that was not done until the Tribe of Levi was separated from the rest for the service of the Tabernacle, which was not before the beginning of the second year of their departure out of Egypt: Then Ephraim and Manasses were counted for two Tribes, as we read, Num. 1.10. and 50. Until that time then, of sequestering and setting apart the Tribe of Levi, it was counted one of the 12. Tribes, Tostat. qu. 8. QUEST. XI. Who were these young men which sacrificed. Vers. 5. HE sent young men of the children of Israel. 1. These were not the two sons of Aaron, Nadab and Abihu, as Gloss. interlin. for as yet the Priesthood was not assigned to Aaron, or his sons, Lyran. And although Moses had known before, that they should be appointed Priests: yet it would not so well have contented the people, that they two should have offered for all the whole host, Tostat. Lyran. And yet it is not unlike, but that Nadab was one of the young men that was sent, because he was the eldest son of Aaron, who was elder than Moses: for yet it belonged to the first borne to sacrifice, before the Levites were separated to that end. 2. Osiander thinketh, that these young men were the Levites and Priests, the one to prepare the sacrifices, the other to offer them. But as yet the Levites were not appointed to this office. 3. Oleaster thinketh, that these young men were not only the first borne, nor yet sent to sacrifice, but only to minister, and attend upon Moses in the sacrifice. So also Pelargus seemeth to think, juniores ad labores prompti sunt & alacres; The younger sort are prompt and ready to labour, the elder to take advice and counsel. But the text saith, that these young men offered burnt offerings: they did not then only labour and minister, and give their attendance about the sacrifices. 4. Wherefore these young men were none other, than 12. of the first borne of the chief of the Tribes: for unto them the right of sacrificing belonged, before the institution of the Priesthood: for the first borne were holy unto God, as appeareth, chap. 13. jun. So also Tostatus, Lyranus, Gallasius. QUEST. XII. Why they offered no sin offerings. Vers. 5. OFfered burnt offerings, etc. and peace offerings, etc. 1. Here is mention made only of two kind of sacrifices: burned offerings, which were wholly consumed, and peace offerings, whereof part was reserved, that they afterward did eat of, vers. 11. 2. There was a third kind of sacrifices, called sin offerings, which they did not sacrifice here; both because the people had not at this time committed any special sin, for the which they should sacrifice: and as yet the rites and ceremonies of this kind of sacrifice were not appointed: as that of the peace offerings, the offerer might eat part, but of the sin offerings he was not to eat at all; but the Priest sometime was allowed to eat thereof, sometime not, as appear, Levit. chap. 4, 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of sin offerings: for if they offered them to have their sins forgiven; then they were peace offerings▪ pro pace habenda, in respect of that peace which they desired to have with God: and if they had already obtained forgiveness of their sin; then were they peace offerings, pro pace habita cum Deo; for the peace which they had with God, Tostat. qu. 9.10. QUEST. XIII. In what sense the Prophet Amos saith, They offered no sacrifices. BUt seeing here is evident mention made of sacrifices, which these young men of the children of Israel offered unto God, how can this stand with that saying of Amos, who seemeth to affirm, that for the space of 40. years they offered not sacrifices unto the Lord, Amos. 5.25. Have ye offered unto me sacrifices, and offerings in the wilderness 40. years, O house of Israel? but ye have borne Siccuth your King, etc. 1. Hierome first answereth, Omnes hosti●●, etc. non Deo obtulisse, sed Moloch regi, etc. That all the sacrifices which the Israelites offered in the wilderness, Reconciliat. they offered not to God, but to Moloch their King▪ etc. But the contrary is evident here, that they sacrificed indeed unto God. 2. Therefore he hath another answer: they are said not to sacrifice, because when they sacrificed, Non voluntate, sed p●narum fecerunt metu; They did it not willingly, but for fear of punishment, etc. But the readiness and willingness of the people is manifest here: for they all answered with one consent, All that the Lord hath said, will we do. 3. Therefore Caj●tans answer is more fit: the Prophet so saith, Quia fuerunt rara sacrificia, etc. Because sacrifices weet rare in the desert: they had not their daily and ordinary sacrifices, as afterward in the land of Canaan: to the same purpose also Gallas. QUEST. XIV. Of the number of the sacrifices here used. Vers. 5. WHich offered burnt-offerings. 1. The Latin Translator readeth, They offered burnt-offerings, and sacrificed peace-offerings unto the Lord, twelve bullocks: which reading Tostatus followeth; saving that he thinketh that these twelve bullocks were rather for burnt-offerings, for every tribe one, than for peace-offerings: for seeing the people might eat of part of their peace-offerings, one bullock had been nothing for a whole tribe, wherein there could not be less of men, women and children, than 150. thousand, Tostat. qu. 11. But this labour he might have spared, whether these twelve bullocks were for burnt-offerings or peace-offerings: for in the original there is no number expressed at all. The interlineary Gloss also by these twelve bullocks understanding the twelve Apostles, qui orbem mugitibus praedicationis impleverunt; which filled the world with their preaching, as with lowing; buildeth without a foundation, there being no such thing in the text. 2. Lyranus thinketh that there were but two bullocks: because the plural number being put without any determination, for the most part signifieth two. But what use should the Hebrews have of their dual number, if the plural should commonly and for the most part signify but two? Beside, if twelve bullocks were not sufficient for peace-offerings, for every tribe to have part, as Tostatus argueth before, two much less would have sufficed. 3. Therefore I incline rather to Lippomans' opinion: Plures quam duodecim esse potuerunt, etc. There might be more than twelve: as in the sacrifice of Solomon, and other such great solemnities. QUEST. XV. How this place agreeth with that, Heb. 9.19. Vers. 8. MOses took the blood and sprinkled, etc. The Apostle rehearsing these ceremonies, Heb. 9 seemeth somewhat to differ in his narration from the words of Moses here. 1. The Apostle maketh mention of the sprinkling of the book, jun. in parallel. sacr. Reconcil. vers. 19 which is omitted here. To this junius answereth, that when Moses had made an end of reading in the book, he laid it down upon the Altar, and so in sprinkling the Altar, besprinkled the book also. So also Calvin: although no mention be made here of the book, Apostolus tamen f●b al●●ri recruset; the Apostle doth comprehend it under the Altar. 2. The Apostle further speaketh there of four other things not mentioned here, the blood of Calves, Water, Purple wool, In epistol. ad Hebr. cap. 9 and Hyssop. To this objection Thomas answereth, that this was the first consecration, and therefore, virtute continebantur in ipso atiae sanctificationes futurae; other solemn sanctifications were in effect there contained, and especially two: the one, Levit. 16. where the blood of the goat is sprinkled: the other, Numb. 19 of the red Cow, where the other three, Water, Purple wool, and Hyssop were used. But this answer satisfieth not: for the Apostle speaketh of things actually done, not potentially contained. Calvin thinketh that the Apostle in that place toucheth as well this sacrifice, as that other, Numb. 19 but there Eleazar was to sprinkle the blood, whereas the Apostle saith here that Moses sprinkled it. Wherefore there is a better solution, which Thomas also hath, and junius also followeth: That because it was an usual thing in all their legal expiations to use hyssop with wool to sprinkle with, Apostolus hoc accepit ex consuetudine ritus legalis; The Apostle received this from the usual custom of the legal rites; as being himself trained and brought up under the Law. QUEST. XVI. What is understood by the sprinkling of the blood. Vers. 6. Half of the blood he sprinkled on the Altar. 1. The general signification of this ceremony 〈◊〉 the sprinkling of blood, whereby the covenant is confirmed, was to prefigure the shedding of Christ's blood, whereby we are besprinkled by faith: and to let the people understand, that the transgression of the Law could not be purged but by blood, not of beasts, but of the unspotted lamb Christ Jesus, Ferus. In epistol. ad Hebr. cap. 9 2. Athanasius inferreth thus: Necesse est ut Christi mortem intelliga●, ubi testamenti fit mentio, etc. You must needs understand the death of Christ, where mention is made of a Testament, etc. for a Testament is not confirmed but by death, as the Apostle showeth, Hebr. 9 Now unto a Testament belong ●ix things: Testator, the maker of the Testament, which was God: h●redes, the heirs, which were the Israelites: bona legata, the goods bequeathed, which were the Land of promise: conscriptio, the writing of the Testament; and so here was the book of the Law: testes, the witnesses, as Moses calleth heaven and earth to witness: confirmatio, the confirming the Testament, which was by the death of the Testator; and so here was the death of the bullock, which signified the death of Christ, whereby the new Testament is confirmed, which containeth the promise of the heavenly Canaan, Ferus. To the same purpose Rabanus: This is the blood of the covenant, that is, morte Christi, quae hoc sanguine significatur, etc. by the death of Christ, which is signified by this blood, the Testament shall be confirmed. 3. By the sprinkling of the book, Theophilact understandeth our hearts sprinkled with Christ's blood: qu● nobis pro codicillis insunt; which hearts of ours are in stead of our books: the purple wool, In 9 cap. epist. ad Hebr. colore ipso sanguinem praefigurat; by the very colour also did prefigure the blood of Christ, Athanasius: and the hyssop, as Rupertus, humilis herba, humilem fidem Dominicae passionis significat; doth signify the lowly faith of the Lords passion, being a low herb. Thomas, by hyssop which purgeth, understandeth faith which purgeth the heart. QUEST. XVII. What is meant by the dividing of the blood into two parts. Half of the blood, etc. Half of the blood was sprinkled on the Altar, and half upon the people. 1. Rupertus by this division of the blood, understandeth the two Sacraments: Coelestia duo simul de 〈◊〉 eodemque derivata sunt sanguine Christi; Two celestial things are derived out of one and the same blood of Christ, etc. namely the Sacrament of Baptism, and of the Eucharist. And as here Moses sprinkled the water and blood mixed together, as the Apostle showeth, Heb. 9 so out of Christ's side upon the cross there flowed forth water and blood. Epistol. 2. ad Simpliciunt. 2. Ambrose will have that part of the blood put into basons to signify, moralem disciplinam, moral discipline, the other sprinkled upon the Altar, mysticam, mystical and hid learning. But this seemeth somewhat too curious. 3. The true meaning then of this ceremony is partly mystical: part of it is sprinkled upon the Altar, which is Christ Jesus, who by the shedding and sprinkling of his blood reconcileth us to God: part is sprinkled upon the people, to show that we sprinkled with Christ's blood by faith, are purged from our sins, Simler. It is partly moral, Communiounius & ejusdem sanguinis, etc. The communion of one and the same blood, doth signify the communion between God and his people, Cajetan. Gallas. But the historical sense is here more fit: for in this ceremony of dividing the blood into two parts, and so besprinkling the Altar with the one half, which represented God, and the people with the other, between whom the covenant was confirmed, the old use in striking of covenants is observed: for the ancient custom was, that they which made a league or covenant, divided some beast, and put the parts asunder, walking in the midst, signifying, that as the beast was divided, so they should be which broke the covenant. So when Saul went against the Ammonites, coming out of the field he hewed two oxen, and sent them into all coasts of Israel, expressing the like signification, that so should his oxen be served, that came not forth after Saul and Samuel. 1 Sam. 11.7. After the same manner, when God made a covenant with Abraham, and he had divided certain beasts, as God had commanded him, and laid one part against another; a smoking firebrand went between, representing God, signifying, that so he should be divided which violated the covenant. So in this place, not much unlike, the blood is parted in twain, showing, that so should his blood be shed which kept not the covenant, Tostat. qu. 11. QUEST. XVIII. Whether all the people were besprinkled with the blood. Vers. 8. THen Moses took the blood, and sprinkled it on the people, etc. 1. Some think, that the people themselves were not sprinkled with the blood, for that had been both too great a labour for Moses, to go in and out among the people to sprinkle them, neither would the blood have sufficed: therefore either the twelve pillars were sprinkled with blood, which stood for the people, or else the Elders were besprinkled in the name of the whole people: as sometime they did represent the whole congregation, as Deut. 21.6. jun. Contra. 1. It is not like that the blood was sprinkled upon the pillars: for Moses saith, This is the blood of the covenant which the Lord hath made with you: but with the pillars no covenant was made. 2. The Elders were for the whole congregation in such actions which the people could not perform in their multitudes: as when the Elders for the people laid their hands upon the sacrifice, Leu. 4.15. which the people could not do in their own person, and so they lay their hands upon the heifer, Deut. 21.6. But here both the people might come together to be besprinkled, and it was such an action, the establishing of a covenant, wherein the person and presence of the people was necessary. 2. Tostatus therefore thinketh, that Moses did sprinkle the blood upon the people themselves, and upon all of them: either going in and out among them, or they succeeding by companies one another, quaest. 13. 3. But as it is gathered out of the text, that the people were present in person, that as they for themselves promised obedience, saying, All that the Lord hath said, will we do; so they in their own person had part of the blood: and because the covenant was made with the people, therefore they also received the sign of the covenant: and the Apostle also saith, that Moses sprinkled both the book and all the people, Heb. 9.19. Yet it is not necessary to understand all the people in particular: for a whole day, nay many days had not sufficed to do it: but all the people which were in circuitu, which were round about Moses, and could well assemble together. QUEST. XIX. When Moses and Aaron with the rest went up. Vers. 9 THen went up Moses and Aaron, etc. 1. Some think that this was done when the Lord descended upon mount Sinai, chap. 19 Pelican. But as is showed before, quaest. 1. then Moses was bidden to bring Aaron up with him, but here Nadab and Abihu, and 70. of the Elders also go up: therefore this was done in the same order, as it is set down; that after Moses had performed all those rites and ceremonies in confirming the covenant between God and his people, than they went up, jun. No●. cum historia transire putamus etiam rei gesta ordinem, etc. We think the history to pass on in order as the things were done, Lippoman. 2. Cajetan thinketh that this was the execution of the commandment given before unto Moses, vers. 1. But I rather think with Hugo de S. Victor. that this charge was given to Moses, after he was come down from the mount, and had performed all the rites of the covenant; and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge, vers. 1. for how could Moses otherwise be bidden to come up, being in the mountain already? See before, quest. 1. 3. But herein Hugo is deceived, he thinketh this to be but the third time that Moses ascended up to God: the first was chap. 19 when he went up before the Law was delivered; the second, chap. 20. when he ascended to receive the ceremonials and judicials; and the third time is here: yet this was the fourth time: for twice he ascended before the Law was given, as is evident in the 19 chapter, vers. 3. and 20. QUEST. XX. Wherefore those went up with Moses. Vers. 9 ANd seventy of the Elders. 1. Lyranus thinketh that these went up, ad confirmationem legis, for the confirming and further ratifying of the Law which they had received. Tostatus misliketh this opinion, and thus confuteth it: that if they went up to that end, oportebat ut cum Domino loquerentur, it was requisite that they should all have spoken with God; but so did they not: and Moses only drew near unto God. They all ascended to their places: seniores remotiùs, alii propinquiùs, the Elders further off, others nearer, as Aaron and his sons, but only Moses talked with God, Lippoman. 2. Neither yet did they only go up to accompany Moses, ad honorandum eum, to honour him: because he went now to receive the tables of the Law, Tostat. For when Moses went up thus accompanied, the Lord had not yet signified so much unto Moses, that he would deliver him the tables of the Law, for that followeth afterward, vers. 12. 3. Therefore the end of their going up was, that after they had seen the Majesty of God, and Moses talking with him, testes veritatis essent, they might be witnesses of the truth, Simler. Et res idoneis testibus probata indubiam fidem acquireret, etc. And the matter being proved by fit and sufficient witnesses might be undoubtedly believed, Calvin. And so by this means, Moses ministry should be of the greater authority. QUEST. XXI. How they are said to have seen God. Vers. 10. THey saw the God of Israel, and under his feet, etc. R. Abraham thinketh, Istam visionem imaginariam, That this vision was imaginary: not to the external, but to the inward sense. But this is not like, that this should be as a Prophetical vision, and revelation: for they were not all Prophets unto whom this vision was showed: and as there was really objected to their sight in mount Sinai flaming fire, so this was a real vision: like to that which Moses saw in the bush, Exod. 3.2. Viderunt Deum Israel, sed non sicut est; They saw the God of Israel, but not as he is: for no man hath seen God, Rupertus. They neither saw God in his essence, nor in his infinite Majesty, Osiander. But they knew him to be present: Innotescente illis Domino in specie aliquae, vel forma, etc. The Lord showing himself in some form and shape, as it pleased him, and as their infirmity could bear, Lippoman. Pelican. 3. Neither yet did the Lord show himself in any humane shape here, as Lyranus thinketh, to signify, Quod assumpturus erat naturam humanam, etc. That he was to take upon him our humane nature. So also Osiander, Marbach. For if the Lord had appeared here in any humane form, Moses reason had not been sufficient, dehorting the people from idolatry, because they saw no Image in the day that the Lord spoke unto them in Horeb, Deut. 4.15. For though the Lord had then appeared in any Image, yet if he had at this time so showed himself, they might have taken occasion thereby to resemble God by some Image: therefore neither then nor now did the Lord so appear, Tostat. quaest. 13. 4. Neither yet because it is said, Under his feet, etc. did they see as the feet of a man, as Cajetan thinketh, Sub specie judicis quasi hominis visus est, etc. He was seen as a Judge sitting in judgement, and so they saw but his feet: but this is so said, quantum ad situm, in respect of the site and placing, because the pavement of Saphir was beneath, as under the feet: and they might imagine the more glorious part of God's Majesty to be upward, Tostatus. 5. Neither yet is the meaning, Quod clarius cognoverint Deum, etc. That they only knew the Lord more clearly than the common people, Ferus. Or as the Septuagint translate, they saw only the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Lord stood. 6. But the Lord by a bright shining cloud showed his Majesty and presence: as the Chalde Interpreter readeth, Viderunt gloriam Dei Israel, They saw the glory of the God of Israel: and that much more now, than when he appeared in mount Sinai, when notwithstanding the people said, The Lord hath showed us his glory and greatness, Deut. 5.24. Tostat. So also Calvin, Forma ipsius Dei nulla describitur, sed basis in qua stabat, etc. There is no form described of God, but the bottom where he stood, is said to be like unto Saphir, etc. QUEST. XXII. Wherein the place under God's feet is said to be like to Saphir. Vers. 10. AS a pavement or stone-worke of Saphir. 1. This place under God's feet, for the colour is resembled unto the precious stone called the Saphir, and to the clear heavens: Tostatus thinketh the Saphir to be of a bright reddish colour: and that two colours are hereby signified, a bright shining red, and a blue or azure, as in the sky. But the Saphir stone is known to be of a sky, bluish and airy colour, Chron. c. 4.7. as Hierome observeth: and one of these similitudes is added to explain the other. Borrhains saith, that the fairest Saphires are full of red golden spots. So also Oleaster. Which answereth to this description: that the pavement or brick work (for so libnath signifieth either brick or stone) is said to be of Saphir. Tostatus further thinketh, that it is compared unto caelum stellatum, the starry sky: but QUEST. XXIII. In what sense the Lord is said, not to lay his hand▪ 〈…〉 Vers. 11. Upon the Nobles, etc. he laid not his hand. The laying of the hand is taken in Scripture 〈◊〉 threefold sense: 1. The hand of God was said to be upon the Prophets, when the Spirit of God came upon them. And so Ab. Ezra understandeth this text, Non porrexit illis manum; He did not 〈◊〉 his hand unto them; He gave them not the Spirit of Prophecy, as he did to Moses: they did not see God so clearly as Moses did. But the word● are to be joined together thus, That although they s●● God, yet his hand was not upon them; and then no such sense can be gathered, Calvin. 2. The laying on of the hand signifieth also to hide, as God is said to have laid his hand upon Moses as he passed by, Exod. 33. And so they make the meaning to be this: that God did not hide himself, to 〈◊〉 which were far off, as the Latin text is: that is, he showed himself also to the people in the 〈◊〉, Lyranus, Gloss. 〈◊〉. Tostatus. But the word is 〈◊〉, which signifieth to separate: the text than meaneth those 70. Elders which Moses had selected and separated from the rest, jun. Lippom. Or 〈◊〉, may be derived of et●●l, which signifieth near: as Gen. 41.3. They 〈◊〉 near, or, by the 〈◊〉▪ and so in this place i● may betoken those which were near unto God: namely, the 70. Elders, who came nearer than the rest of the people, Oleaster. 3. There is also a third signification of this phrase: to lay the hand, is to sinite or punish, contrary whereto is that phrase, To take his hand from one, 1 Sam. 6.5. that is, to leave smiting, or punishing. So th●n the meaning here is, Non 〈…〉; He sent not upon them his hurting hand, Cajeta●●. Non 〈…〉; He killed them not, Lippomanus. For it was a received opinion in those days, that no man could see God, and live, Oleaster. Nihil incommodi senserunt; They felt no harm after this, Simlerus. QUEST. XXIV. Why they are said to eat and drink. Vers. 11. ANd did eat and drink, etc. 1. Rab. Solomon saith, that this is added to show their fault, that after they had seen God, as though they had not much cared for it, they turned them to temporal pleasures, in eating and drinking: And though God did forbear them now, yet afterward they were punished: Nadab and Ab●hu died in the Tabernacle, by fire sent of God, Levit: 10. and the Elders afterward at the grave of lust, Numb. 11. Contra. 1. It seemeth that God was not offended with them in this place, because he laid not his hand upon them: and therefore it is not like that they showed any such contempt. 2. Nadab and Abihu were afterward smitten, but it was not for any such fault committed here, but for offering strange fire, Tostat. qu. 15. 2. Some understand it of their rejoicing, as if they had eaten and drunk; so the Child. But here is no such note of similitude, Quasi 〈◊〉, etc. As though they did eat; But it is expressed plainly, They did eat; It is then to be taken rather historice, historically, than metaphorice, metaphorically, Tostatus. 3. Ab. Ezra giveth this sense: that although they had seen God, yet they were not so ravished with it as Moses was, that did neither eat nor drink 40. days after, but they did eat and drink afterward. 4. Some here by understand, the spiritual delight which they conceived, which is sometime expressed by eating and drinking, as Christ saith to his Disciples in the Gospel, Luk. 22▪ That ye may eat and drink at 〈◊〉 table in my Kingdom, Ferus. 5. Some refer it to their public feasts, which they made that day in token of their joy: They are and drank, in laetitia magna post talem 〈◊〉, in great mirth after such a vision, Lyran: So also Tostat. Osiander. 6. But the proper and true sense is this, Salvi & integri manserunt; They remained sound, and in good health, Calvin. Tanquam omnino incolumis comederunt, etc. As in perfect health, they did eat and drink: they only escaped not death, but all other kind of punishment whatsoever, Cajetan. And this their health▪ is expressed by these actions of life: as Hagar argueth her life by another action of life, Gen. 16.13. I have seen after him that seeth, jun. So also Gallas. Simler. 7. Before they were sprinkled with blood, God's hand was in some sort upon them, in terrifying them: Whosoever touched the mountain should die. But now after their sprinkling, they are cheered and refreshed, and are not forbidden the sight of God; which signifieth, that we only have access unto God, by the blood of Christ, Rupertus, Ferus. QUEST. XXV. Whether this were a new commandment, or the other mentioned, vers. 1, 2. repeated. Vers. 12. ANd the Lord said unto Moses, etc. 1. Some think, that this is the same commandment repeated, which was given unto Moses before, vers. 1▪ 2. jun. Tostatus addeth further, that when the Lord said to Moses, vers. 2. Moses himself alone shall come near to the Lord: that Moses then 〈◊〉 know, that he should go up to receive the Tables: for to what end should Moses have gone forth of the camp, accompanied with Aaron and the rest, if it had not been to some end? qu. 15. Contra. Yes, it was sufficient that God called Moses, and bade him come up into the mount, though he at the same time had not showed the end of his coming, as chap. 19.24. when God bade him come up, the cause is not showed, why he was called: the Commandments of God are simply to be obeyed, though it please not the Lord always to show a reason thereof. 2. Wherefore I think rather, that this was a diverse commandment from the former, and given him at a diverse time, Piscator, Osiander. 1. Cajetan reason is, Mandate non solùm ascendere in montem, sed morari in eo; He biddeth him not only to come up into the mountain, but to abide there, etc. which was not said to him before. 2. Calvin addeth further, that after Moses with his company were gone up, and had seen this vision, Altius evehitur Moses, etc. ut cognoscerent, etc. Moses is carried up higher, that they should know, that Moses would have gone no further, but at God's commandment, etc. It was requisite therefore, that Moses should be called again, and sequestered from the rest, that he might not be thought to have presumed without a warrant. 3. Severus maketh a mystery of it, that Moses being gone up with Aaron and the rest, Iterum a●di●●, heareth again, come up: And by these two ascendings he understandeth the two senses of the law, the literal, and spiritual. 4. Ferus maketh this application of it, Hic jam tertio vocatur Moses in montem, etc. Moses is the third time called into the mount, to show that he which is set over the people of God, ought often to ascend in prayer. 5. Rupertus also understandeth here two ascendings, using this reason; It is said before, vers. 9 that Moses and Aaron with the rest ascended; but not that they ascended unto the Lord, as here the Lord saith, Come up to me, etc. So also Hugo de S. Victor. Come up to me; which must be so understood, that De colle in quo erat, ad altiora montis proced●ret, etc. From the hill where he was, he should proceed higher into the mountain. QUEST. XXVI. What is signified by Moses going up to the mountain. COme up to me into the mountain. 1. Beda draweth this place unto a mystical sense: Moses is called up to the mountain, Vt ex altitudine loci colligat, quam excelsa sit lex; That by the height of the place, he should gather how high, and removed from humane capacity, the law was, which he was to receive. As our blessed Saviour in the Gospel, called his Apostles into the mountain, Matth. 5. and after his resurrection, he also appeared in the mountain, when he gave commission to his Apostles, to go and preach the Gospel to all the world: but here is the difference; because the law which Moses was to receive, was but given unto one people, therefore Moses only was called up: but the Gospel being appointed to be preached to all the world, Christ called all his Apostles to him up into the mountain. 2. Rupertus maketh this ascending up of Moses into the mount, a figure of Christ's ascending up unto God, Non in montem terrenum, sed in ipsum coelum; Not into an earthly mountain, but into heaven, to receive not the kill letter, but the quickening Spirit: as the Apostle saith, He ascended up on high, led captivity captive, and gave gifts unto men, etc. 3. Ferus doth thus moralise it: that he which will behold God, and give himself to contemplation, Ephes. 4.8. must terrena haec & inferiora despicere, etc. despise these inferior and terrene things: as Moses leaving the camp below, ascended up into the mount. QUEST. XXVII. Of the tables of stone, whereof they were made, and wherefore given. Vers. 12. I Will give thee tables of stone. 1. The fabulous Jews imagine, that these tables of the law were made of the Saphire, a precious stone, Lyran. and that when Moses had broken them coming down from the mountain, he gathered up the fragments and broken pieces, and sold them, whereby he was greatly enriched. Thus these blind Jews are not ashamed to blemish their great Prophet Moses with the note of covetousness, from the which he was most free, Tostat. quaest. 16. 2. As frivolous is that other conceit, because they are said to be of stone, that the tables were but one stone, which sometimes seemed but one, sometime two: for in that they are called tables, it showeth they were more than one: of one stone they might be both, that is, of one kind of stone, and yet the tables were two. 3. These tables of stone were created of God for that special use: as Exod. 32.16. they are said to be the work of God: it is not improbable, that they were noviter creata, created of God anew, as Tostatus: but it is not like that they were written by the Angel, which Tostatus thinketh to have spoken in God's person in the mount: for as God prepared the tables themselves, so he caused the writing: they were the work of God for the matter, and the writing of God for the manner, Exod. 33.16. 4. All the laws which God gave his people, were not there written, but only the moral precepts; the rest Moses writ sustained in the days of his flesh, Pelarg. 2. This fast was kept by Moses, and the like by 〈…〉 Christi idoneum haberet 〈…〉; That the humanity of Christ might have a sufficient testimony: for unless Moses and Helias had fasted forty days, some might have doubted of the humanity of Christ, in holding out so miraculous a fast. So Rupertus and Ferus following him. 3. And these fasted to this end, ut tanto miraculo homines mali, etc. that men being moved by so great a miracle, should not contemn their doctrine, Osiander, Marbath. 4. Cyprian also maketh this moral use, hereby to show the utility of fasting, Quoties aliquid à Deo obtinere conati sunt, jejuniis in●●huere & lachry●●i●. etc. Holy men, Cyprian. de jejun. & 〈◊〉. when they would obtain any thing of God, gave themselves to fasting: 5. Curiously to search out any other cause of this forty days fast, were a vain labour: as Cajetan well saith, Non est 〈…〉, quis divini miraculi opus fuit, etc. A reason must not be sought of the number, it being a work of a divine miracle, Cajetan. QUEST. XXV. What Moses did in the mount these 40. days and 40. nights. NOw if it be asked what Moses did in the mountain these 40. days, and 40. nights, it may be answered: 1. That the Lord did all this time instruct Moses concerning the Tabernacle, and the things thereto belonging, and touching the sacrifices and rites thereof, as they are set forth in Leviticus: And therefore Moses descending is not mentioned, till the description of the Tabernacle, and every part thereof is finished. And Levit. 27.24. it is evidently expressed, that the Lord taught Moses all those ordinances in mount, Sinai. 2. Now Moses fasted 40. days and nights the second time, but then he was wholly occupied in humbling himself by prayer, Deut. 9.25. th● first time of 40. days then was spent in Moses instruction rather than the other, Tostat. cap. 25. qu. 1. 3. God could have dispatched Moses in a moment, but this was 〈◊〉 give authority to him and his law, B. Babing●. 4. Places of Doctrine. 1. Doct. Of the distinction of the persons of the Trinity. Vers. 1. HE said to Moses, come up to the Lord. Both he that speaketh, and he whereof he speaketh, is the Lord. Hence appeareth the distinction of the persons in the Trinity: the like place we read, Psal. 110.1. The Lord said unto my Lord, etc. Marbach. 2. Doct. The word and Sacraments must go together. Vers. 7. HE took the book and read it, etc. Before Moses sprinkled the people with blood, the sign of the covenant, he first readeth the book of the covenant: whereby we are taught the right use of the Sacraments, that the doctrine ought to go before the sign: Aliter insoria erunt sign, etc. Otherwise the signs are but trifling and vain, Calvin. The word must be joined with the element. This course the Apostle taketh with the Corinthians, teaching them the right use of the Sacrament: that they might come together with profit, 1 Cor. 11.17.23. and not with hurt. 3. Doct. Nothing to be taught beside God's word. Vers. 12. THe law and commandments which I have written, for to teach them. This showeth, Nihil docendum praeter oracula Dei; That nothing should be taught beside the word of God, Borrh. Which Bedae before him noted well: that no man must teach the people of God other precepts, quam quae ipse Dominus docuit, than those which the Lord himself hath taught: as S. Paul saith, I have received of the Lord, that which I have delivered unto you, 1 Cor. 11.23. 5. Places of Controversy. 1. Controu. Against the Romanists, that the whole institution serveth to consecrate the Sacraments. Vers. 7. HE read in the audience, etc. Moses first readeth the sum of the covenant, before he addeth the sign of the covenant which was the sprinkling of blood: by the which we learn, that the Sacraments are not consecrated, by a certain form of words to be used over them: but by reading and rehearsing of the whole institution, such a clear and distinct voice must be used, Quae ad homines dirigitur, & ad fidem gignendam valet; Which is directed to men, and is available to beget faith, Calvin. Contrary to the doctrine and practice of the Romanists, who deny the elements to be consecrated by all the words of institution, but by a certain form of speech to be used over the Sacraments; as in the Eucharist, This is my body, this is my blood, etc. whereas the whole action of rehearsing the institution, invocation, receiving, thanksgiving, do help to consecrate the Sacrament. See more hereof, Synops. Centur. 2. err. 90. pag. 454. 2. Controu. Against the reading of Scriptures in a strange tongue. FUrther, Oleaster here observeth beside, Hominem paciscenta●, debere cognoscere ea, ad qua se obligat; That a man making a covenant, aught to know those things, whereunto he hindeth himself, etc. which annotation doth evidently convince the Romanists of great error: who do not cause ●he people to understand those things which they bind themselves to keep: seeing neither the Scriptures are read, nor the Sacraments administered in such a tongue as they do understand: for the Apostle saith, If I come unto you speaking tongues, 2 Cor. 14.6. what shall I profit you? See more hereof also, Synops. Centur. 1. err. 3.4. 3. Confut. Against Cajetan, that this place is not misall●●ged, Heb. 9.19. Vers. 8. BEhold the blood of the covenant. Cajetan among other exceptions which he taketh to the authority of the Epistle to the Hebrews, urgeth this, that the Author of that Epistle chap. 9.19. alluding unto this place, translateth this word beareth, here used, which signifieth a covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testament: now between a covenant and testament, there is great difference. Contra. The author in no other sense useth th●● 〈◊〉 〈◊〉 〈◊〉 than S. Paul elsewhere, who by the same word expresseth the Hebrew (berith) 〈…〉 signifieth either covenant, or a testament. And Hierome testifieth, that the 〈…〉 for the 〈◊〉, do turn the word 〈◊〉, by that Greek word: But 〈…〉 signify a testament, showing the true effect and substance of that ceremonial covenant, consumed by the sprinkling of the blood of beasts, in this covenant and testament, made between God and us in Christ, and ratified in his blood. 4. Controu. Whether the Divine substance of God can be seen. Vers. 10. ANd they saw the God of Israel, etc. Here we must take heed of two errors, Hierom. ad Avitum. August. lib. 2. de Trinitat. c. 8.9. one which Hierome imputeth to Origen, who did think the Godhead of the. Father to be so invisible, as that it could not be comprehended of the Son: the other was of the Anomeans, whose heresy was this, Naturam Dei non esse invisibilem; That the nature of God was not invisible in this place they saw God, not 〈…〉 Divine essence and substance which is invisible, and incomprehensible, but they saw some evident 〈◊〉 of his glorious presence and Majesty; as Gregory saith, 18. Moralium cap. 36. Vidiri 〈…〉 ipsam naturae suae speciem non potest; God may be seen by certain representations, but according 〈…〉 show of his nature he cannot, etc. The faithful have both in this world a sight of God, as our ble●●●● saith, Blessed are the pure in heart, for they shall see God: Matth. 5.8. 1 joh. 3.2. and they shall see him more fully in 〈…〉 as the Apostle saith, We know when he shall appear, we shall be like him, for we shall see him as he is: But yet this must be understood with three conditions; the first is touched by Hierome, Non solum Divinitutem Patris, etc. posse oculos carnis aspicere, sed mentis; That not only the Divinity of the Father, In Esa. cap. 7. Augustin. Fortunation. Epist. de videndo Deo. but neither of the Son or holy Ghost, can the eyes of the body see, but of the mind, etc. So also Athanasius, as he is cited by Augustine, Deum omnino esse invisibilem, etc. nisi in quantum Spiritu & ment nosci potest; That God is altogether invisible, but as he may be known in the Spirit and mind, etc. These then at this time saw not with their bodily eyes the essence of God, but certain visible signs only, and demonstrations of his presence: Secondly, we shall have a more full sight of God in the next world, than in this: as Augustine saith, Nemo potest in hac vita videre sicuti est; No man can see him in this life as he is: E● promittitur sanctis in alia vita; To see God in his nature, is promised in the next life, etc. So also Gregory, Quamdiu hic mortaliter vivitur, etc. As long as we live in this mortal life, God cannot be seen in his nature, etc. Thirdly, yet fully the Divine nature shall not be comprehended of the Saints, no not in the next life: as Augustine to this purpose citeth Ambrose, interpreting that place of the Apostle, Who only hath immortaliter, 1 Tim. 6.16. etc. whom never man saw, neither can see, etc. Si natura ipsim est invisibilitas, sicut incorruptibilitas, etc. If it appertain to the nature of God to be invisible, as well as to be incorruptible, that nature shall not be changed in the next world, of invisible, to become visible, because he cannot of incorruptible become corruptible, etc. And again, upon those words of the same Apostle, To the King everlasting, immortal, invisible, 1 Tim. 1. 1●. etc. he writeth thus, Vnde ego non audeo ista distinguere, etc. Therefore I dare not divide or distinguish these things, (which the Apostle hath joined together) to say, To him that is incorruptible for ever, in this world, and the next: but invisible, not in the next world, but only in this. Contrary then to this orthodoxal doctrine of the Fathers, agreeable to the Scriptures, are these venturous and bold positions, That we shall (in the next life) participate with Christ's Godhead, and be made capable of his Divine substance, R. 〈…〉 p. 202.204. August. 〈◊〉 Epist. 112. That there is not any thing of Gods which his Saints shall not see. In which assertion Augustine doth directly oppose himself to all such Dogmatists and Novelists, in these words, Non quia Dei plenitudinem quisquam non solum oculis corporis, sed vel ipsa ment aliquando comprehendit; Not because the fullness of God, any can comprehend at any time, not only with the eyes of the body, but with the mind itself, etc. for it is one thing to see, another to comprehend the whole in seeing, etc. Totum comprehenditur videndo, quod ita videtur, ut nihil ejus lateat videntem, etc. The whole is comprehended in seeing, which it so seen, that no part thereof is hid from the seer, etc. Here Augustine evidently testifieth, that God cannot wholly be seen, unless nothing in the Godhead should be hid unto us, which here he manifestly denieth. 6. Moral observations. 1. Observ. Honour in this life no sign of God's favour. Vers. 1. COme up, thou and Aaron, Nadab and Abihu, etc. These two which are bidden to come up with Moses and Aaron, afterward were slain with fire from heaven: which showeth that preferment in this life is not always a sign of God's favour; but that the wicked are often exalted and lifted up, that they may have the greater fall: as the Lord said he 〈◊〉 appointed Pharaoh, Exod. ●. 1●. to show his power in him, Ferus. 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience. Vers. 16. THe seventh day the Lord called to Moses. God would not at the first call unto Moses, but maketh him to wait six day: Ne 〈◊〉 familiaritate super●iret, Lest he should was proud by too much familiarity, Oleaster. Vt discamus patienter far, etc. And that we may learn to bear it patiently, if God at the first do not answer to our desire, Lippoman. As S. Paul therefore be sought the Lord thrice, that the temptation of his flesh whereby he was buffered, might depart from him, 2 Cor. ●●. 8. 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence. Vers. 14. IN that Moses leaveth Aaron and Hur in his place; It showeth that the like 〈◊〉 in Ministers God would bless, to leave able deputies in their place, when they have just cause to be absent, and the contrary fault he will severely punish, 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer. Lib. de jejun. & 〈◊〉. CHAP. XXV. 1. The Method and Argument. IN this Chapter Moses beginneth to set forth such general ceremonies, as belonged to the Tabernacle▪ than instituted for the public service of God: there are two parts thereof, the preparation, to vers. 10. the description, to vers. 40. 1. In the preparation, these things are expressed in the charge which God giveth to Moses: 1. Who shall offer the things required, namely, the people, vers. 2. 2. What they shall offer, vers. 3, 4, 5, 6. 3. To what end, vers. 8. 4. After what manner, vers. 9 2. In the description: First, the Ark is appointed to be made, both the body thereof: 1. Of what matter, vers. 10. 2. Of what measure, vers. 10. 3. With what ornaments, it must be overlaid with gold, vers. 11. 4. What adjuncts and appendants, both of rings and bars, vers. 13, 14, 15. 5. And of the use thereof, vers. 16. As also the cover of the Ark: 1. The matter, vers. 18. 2. Measure, vers. 18. 3. The fashion with Cherubims, how to be made, vers. 19 and how to be placed, vers. 20. 4. The place of the cover, vers. 21. 5. The use, vers. 22. Secondly, the Table is described: 1. The matter. 2. The measure and form, vers. 23. 3. The parts thereof, the crown, vers. 24. The border, vers. 25. The rings, vers. 26. 4. The appendants, the bars, v. 28. 5. The appertenants, the dishes, cups, goblets, vers. 29. 6. The use, to set the Shewbread upon, vers. 30. Thirdly, the Candlestick is appointed to be made: 1. The matter, and after what manner to be wrought, of gold beaten with the hammer, vers. 31. 2. The parts, six branches, three on the one side, and three on the other, vers. 32. 3. The form and fashion, with bowls, almonds, knops and flowers, to v. 37. 4. The use thereof, vers. 37. 5. The appertenances, the snuffers and snuffe-dishes, vers. 37. 6. The quantity, of a talon of gold; all this must be made, vers. 39 2. The diverse readings. G. I.B.G. etc. Vers. 4. Fine linen. G. rather than, cotton, or, bombasine. I. or, silk. caeter. shas. H. Vers. 5. Badgers skins. I.U.A.P.C. or, skins of Taxus. B. which word signifieth a Badger: better than, blue skins. L.S. the word techashim signifieth badger's. Vers. 5. Shittim wood. G.B.C.A.P.I. better than, choice cedar. I. for there is another word in the Hebrew to express that: G.B. cum caeter. or, would that would not putrify. S. it was such wood indeed: but the word is Shittim: what kind of wood it was is to us unknown. Vers. 17. A mercy seat, or propitiatory. B.G. cum c●ter. Opertorium, a cover. A. a propitiatory cover. I. the word caphar signifieth, B.G. cum caeter. both to cover, and appease: but the first rather here: it served also for the cover of the Ark; but both senses cannot well be joined together. Vers. 18. Of gold beaten out, or, drawn out. G.I.C.A.P. or, whole work. B.I. better than, fieled work, that is, which was not hollow. V. So Oleaster, or, burned gold. S. mikshah signifieth that which is drawn out, or beaten forth. Vers. 22. I will meet with thee. I.U.A.P. or, appoint with thee. C. testify unto thee. B. declare myself unto thee. G. be known of thee. S. but jaghad signifieth properly to meet with at a time appointed. Vers. 29. For the best reading here, see the 38. question following. Vers. 37. To give light to that which is before it. G. that is, of every part of it. I. better than, on one side of it. I.G. S. or, over against it. C. L. cum cater. at the passage of the face thereof. H. that is, round about: for it gave not light only over against it, but on each side of it. 3. The questions discussed and explained. QUEST. I. Of the diversity of ceremonies, and the reason of the institution thereof. Vers. ●. THen the Lord spoke to Moses. 1. Hitherto foe the most part Moses hath set forth the moral and judicial and positive laws: now follow the ceremonial, which were of two sorts: either general belonging unto all, such as are handled in this book of Exodus, or particular concerning the office of the Levites▪ which follow in the book of Leviticus. 2. And these ceremonies were in number many in the old Church of the Jews, both because they had many things thereby to be represented and shadowed forth unto them: and the less significent and more they 〈◊〉, the more they had need of: these two 〈◊〉 the general reasons of the number and multitude of their ceremonies. 3. And further, their ceremonies, whether common or general, or special and particular, were of four sorts: 1. Such as were given, ex parte Dei; on God's behalf, as such were the Sacraments. 2. Such as were instituted on the behalf of the people, as the sacrifices and oblations, which they were all to offer. 3. Such as concerned the preparation, disposition and ordering of those which were to worship, whether the Priests or the people. 4. Some ceremonies belonged upon the common instrument of the service of God, as of the Sacraments, sacrifices, and other rites and observations: the first are set forth, chap. 25.26. the second, c●ap. 29. the third, chap. 27.28. the fourth of the general instruments of all those sacred things, chap. 29. as touching the anointing, oil, and perfume, jun. QUEST. II. What time Moses eracted the Tabernacle, whether before he received the Tables of the law, or after. Vers. 1. Then the Lord spoke unto Moses, etc. Calvine here hath a singular opinion by himself concerning the time of erecting the Tabernacle, with the parts and members thereof, which begun here to be described: for he thinketh that the Tabernacle was built and set up, antequam Moses priores tabula● afferet; before Moses had brought the first tables. And his reasons are these: 1. There is mention made of the Tabernacle, chap. 33.7. immediately after Moses was come down with the tables in his hand, which he broke: and therefore the Tabernacle being presently, after spoken of, must be made before. Answ. This was not the great Tabernacle which was afterward made for God's service: for that Tabernacle was not set without the host, as this was, but in the midst, Lippoman. But it was Moses Tabernacle, whither the people had access to consult with God, jun. And this shall more fully be declared when we come unto that place. 2. In this Chapter it is said, vers. 16. Thou shalt put in the Ark the Testimony which I shall give thee: therefore he received the Testament before he made the Ark wherein he was to put it. Answ. This followeth not that the Ark was therefore made first, but that the form thereof was described first how it should be made, which was in the mount: after which form it was made after that Moses had received the Tables of the Testimony. 3. Object. When Moses cometh to exhort the people to build the Tabernacle, he maketh no mention at all of their apostasy and idolatry: therefore it is evident, integrum adhuc fuisse populum, etc. that the people were yet sound, they had not yet committed that sin, seeing they do so cheerfully consecrate their best things to the Lord. Answ. 1. The people had received correction already for their fault, and Moses in sign of God's indignation against them had removed his tent from among them, chap. 33.7. therefore it cannot be said, that no mention is made of their falling away. 2. The people, such especially as were touched with remorse for their sin, did so much the more show themselves cheerful in God's service, as a sign of their true repentance. 3. And Moses having entreated the Lord for his people, would not be still harping upon the same string, in upbraiding them with their fault; lest be might altogether have discouraged them. Wherefore it is very clear that the Tabernacle was not erected and set up before the receiving of the Tables, but after, for these reasons: 1. Because Moses is here bidden to make the Tabernacle according to all which the Lord should show him in the mount: but the form thereof was first showed Moses in the mount, when he continued there forty days and nights, in the end whereof he received the Tables, Deut. 9.10. Therefore the Tabernanacle could not be made before the fashion thereof was showed Moses. Calvine here answereth, that diverse times before this, Moses was in the mount with God, when the fashion of the Tabernacle might be showed him. But it is evident, chap. 24.18. that this was done in the forty days and nights when Moses was entered into the cloud, and there so long continued. 2. It is expressly said that the Tabernacle was reared up in the second year, and the first month, the first day, chap. 40.17. It was not then dedicated and set in order only, as Calvine answereth, but than first set up. And in the second year, in the second month upon the 20. day, they removed from Sinai, which was about a month and an half after: but if the Tabernacle were built before Moses received the Tables, he after the finishing thereof was twice with the Lord, each time forty days: which could not be, seeing about forty or fifty days after the Tabernacle was erected, the whole camp removed, as is said. 3. Beside by this means a great part of Exodus shall be transposed▪ all that followeth from chap. 35. to the end, concerning the making and setting up of the Tabernacle, should be in order placed before the 32.33. and 34. Chapters▪ this being admitted, that the Tabernacle was first erected, before Moses had the Tables delivered him. Therefore rather the order of the story is this: first, there is the description of the Tabernacle, to chap. 30. Then followeth the let and impediment of building it, the people's transgression, chap. 32. vers. 33. Thirdly▪ the execution of God's commandment, and framing of the Tabernacle, chap. 35. to 40. Fourthly, the erection and setting of it up, chap. ●0. Lyranus. QUEST. III. Why these oblations are called 〈…〉 ●eave offering. Vers. 2. REceive an offering for me. 1. The Latin translator here readeth 〈◊〉, first fruits, whom Tostatus followeth: and he giveth this interpretation of it, that although the first fruits were properly: 〈◊〉 comesti●ilibus, of things which might be eaten: yet here their offerings of gold, silk, and such other things are called the first fruits, Quia ●stud 〈◊〉 dabadie erat de 〈◊〉 etc. Because this which 〈◊〉 given was of the best, as their first fruits used, to die: for that which is called first, is taken two ways, either for that which is first in time, or which i● first▪ that is, chief in goodness, 〈◊〉. But all this labour might be well spared, seeing that the 〈…〉 signifieth not the first fruits, but rather an elevation. 2. Others think it is so called, 〈◊〉, an elevation, or separation: because it was as lifted up, and separated from other profane things, and consecrated to God, Oleaster. So also the Chalde. 3. Some do make it a distinct kind of offering here▪ from the other called tem●phah, a shake offering: and it is named terumah, because it was ●e●ved and lifted up before the Lord, as the shake offering was shaken to and fro, Marbachius. 4. But I rather think, that it is here taken simply for an oblation or offering, not as it is distinguished from the other kind, called tem●phah, the shake offering, Calvine, junius: for in these great oblations, as Badgers skins, Rams skins, Shittim wood, that ceremony could not be observed, of heaving or lifting them up. QUEST. IU. Why the Lord saith, Receive an offering for me. Vers. 2. FOr me. 1. Not that God standeth in need of any thing that they had; seeing all whatsoever is his; but to show, that whatsoever is offered freely unto him, he accepteth of it, Tanquam 〈◊〉 in manus dedissemus; As though we had given it into his hand, Gallasius. 2. And although indeed all things are polluted which are not consecrated unto God, and referred to his glory; yet, Pro sua indulgentia liberum omvium rerum usum nobis permittit; He leaveth unto us the free use of all things, so that we by some acknowledgement confess we have received them from him, Calvin. 3. And these things are commanded to be separated for the Lord, not as though he respected his own profit, as the wicked Manichees objected, but all is for our profit and good, Pelarg. 4. And the Lord appointed them this form of external worship, August. cont. Adimant. cap. 10. tom. 6. not that the Lord was so well pleased with such rites, but that hereby the people might be reclaimed from their former superstitious worship, whereto they had been addicted in Egypt; and be brought by this means to consecrate those things to the worship of the true God, which before they had served Idols with, Pelican. QUEST. V. Whether this free offering was the same, which was imposed upon them afterward, chap. 38.26. Vers. 2. WHose heart giveth it freely. Tostatus here moveth this doubt, that seeing every one from twenty year old and above was charged, chap. 38. to offer half a sickle of gold and filter, and that all the work of the Tabernacle was made of that sum of gold and silver so imposed; how they are said here to give it freely. To this diverse solutions are made: 1. It will be answered, that this free offering is not to be understood of the silver and gold, but of the other things here named, as the blue silk, Badgers skins, Shittim wood, and the rest. But this cannot be so, because silver and gold are here reckoned among their free oblations, as well as the rest: and afterward, chap. 35. vers. 24. they are said to have offered oblations of silver, etc. 2. Again it will be said, that although there were half a sickle imposed upon every one, yet it was voluntary notwithstanding, because they gave it with a good heart. But this cannot stand neither: for seeing every one as well the poor as the rich gave half a sickle, it is like the rich would have given for their free offering more than the poor. 3. If it be said, that the silver was offered by the men, that went under the account, and upon whom that sum was imposed, but the women brought the free offerings of silver and gold: the contrary is evident, that both men and women afterward brought their free offerings of gold and silver, chap. 35.22.24. 4. Tostatus resolution is this, that there was a double offering; one which was first imposed, when Moses came down from the mountain, which was for every one half a sickle: the other was free and voluntary: and though it be said, that all the work of the Tabernacle was made of the gold and silver that was so imposed, chap. 38.24. yet seeing the people brought more than was sufficient, chap. 36.5. it is like that the overplus was of that which they freely offered, which was converted to other uses of the Sanctuary: like as we read afterward, Numb. 7. that at the dedication of the Tabernacle, the Princes offered cups of silver and gold containing many hundred sicles, which were not summed in the former account, Exod. chap. 38. This his solution may well be received, saving that one thing is mistaken by him, that he thinketh every one above twenty year old offered half a sickle of gold whereas they were charged only to offer half a sickle of silver: for it had been too much for every one of the poorer sort to offer half a sickle of gold, which maketh a quarter of an ounce. QUEST. VI Of the blue, purple, and scarlet colour. Vers. 4. Blue silk, purple, scarlet. 1. The first word is teceleth, which the Latin translateth hyacinthum, which is a sky colour, Oleaster. or an azure, Gallas. There is a precious stone of that name, which is like to the Saphire stone in colour, which is like to the clear sky: there is also an herb so called of blue colour, into the which the Poets imagine Ajax to have been transformed, Tostatus. This and the other colours following, Lyranus understandeth as well of wool as silk: and not only the matter itself unwrought, but spun into yame: as it is said afterward, c. 35.25. that the cunning women did spin with their hands, and brought the spun work, etc. Some think that this was a yellowish colour, because in India there grow hyacinth flowers, of a colour like unto gold, Osiand. Borrh. josephus saith, that they offered also white wool, beside the purple: but the usual reading, to take it for a blue or azure colour, is more probable, Vat●b. Because the Saphire is of a sky colour, which the hyacinth resembleth, Lyran. at is before showed. 2. The next word is argaman, which signifieth not the crimson colour, as R. David thinketh, which R. Saadiah understandeth to be the next colour which followeth: and it seemeth that this word is derived of ragam, which the Hebrews take to signify a Prince; whereof the Latin word rege●●▪ a King, may seem to be derived: this their was such a colour, as was used by Princes and Nobles, which was the purple colour, Oleaster. As the rich man, Luk. 1●. is described to be clothed in purple. This colour is made of a kind of juice or liquor which is found in a certain shell fish, called Purp●●ta, the Purple. 3. The third colour is tolaghath shani, which is the scarlet double died: Some do think that both these words betoken the same thing, namely, coccinum, the scarlet colour: so also translateth Montanus; and the Chalde useth but one word, which signifieth scarlet: but the first word, tolaghath, is a worm, as Psal. 22.6. I am a worm, and no man; And it properly betokeneth a worm of red colour, as Isai. 1.18. If your sins were red, catolagh, as the red worm: for that colour was made of a certain worm. The other word shani, is derived of shanah, which signifieth to iterate, to double, Oleaster. And it is taken for a scarlet, which is a deep red, double died. So the Septuagint, Latin, Vatab. jun. And sometime it is put alone without any other word, Isai. 1.18. cashanim, as the double die, meaning crimson, or scarlet, dibapha, twice died, because those colours use to be double died, or died in grain: R. Saddiah taketh this tolaghath shani, for the crimson. So also Osiand. But one of the words, shani, is rather taken for that colour, being used alone, as Isai. 1.18. these two words together then betoken a deepered, double died. QUEST. VII. What shesh was, which the most do translate silk. 4. The next word shesh, 1. Some take for silk, as Osiander; and so our great English Bible readeth: but seeing no colour is expressed, it seemeth it was such a thing, as would take no other die, but was of a perfect white colour; which cannot be silk, that is most apt of all other to take colour: and therefore we usually call the best taken colours, a silk die, Borrh. 2. junius thinketh it was xylinum, a kind of fine cotton, or gossipine, which groweth in Egypt, whereof Pliny maketh mention, lib. 18. cap. 1. 3. But rather it is held to be genus lini candidissimi, a kind of fine linen, made of most fine threads, which was much used in Egypt: and the chief men did wear garments made of shesh, of this fine linen: as when Pharaoh exalted joseph, he caused him to put on such a robe, Gen. 41. Oleaster. The Septuagint read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only that which we call sericum silk, but fine linen: they use also another word, which signifieth twisted, which is not in the original, which they add by way of explanation: that they brought it ready twisted. These four colours, the Hebrews say did express the four elements: the red the fire, the blue the air, the purple the water, because of the fish whence it is, the white linen the earth, out of which it groweth: so by the Tabernacle, in a manner the whole world was represented, Pelarg. Pelican. QUEST. VIII. Whether they used badgers skins. Vers. 5. BAdgers skins. 1. Some think they were ox skins, or bull hides, Tostat. But the word techashim, hath no such signification. 2. Neither doth it signify blue skins, as the Septuagint, of an hyacinth colour, or pelles ianthinas, skins of a violet colour, as the Latin: for this were an uncertain description, not to set down what kind of skins they should be. 3. The Hebrews in their Talmud, say it was a beast that had a spotted or spekled skin; but what beast it was they know not. 4. The received opinion is, that they were Badgers skins: for so the word techashim, may seem to have some affinity with the word taxo, which signifieth a badger: and beside, badgers skins might serve well for the utmost covering of the Tabernacle to defend it from the rain: they also used to make shoes thereof, Ezech. 16.10. Such a kind of skin in Spain they make their targets of, which they use in their skirmishing for lightness, Oleaster. These badgers skins were the utmost covering of the Tabernacle, next under that was the covering of red ram skins, and under that, the covering made of goat's hair, and the undermost were the curtains, made of purple and blue silk, Tostat. qu. 5. QUEST. IX. What kind of wood the wood shittim was. Vers. 5. WOod of shittim. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wood that corrupted not: so also josephus saith, they brought materiem ligneam contra cariem firmam, a certain kind of wood not apt to consume: but it seemeth here to be a proper kind of wood, though of that quality, that it might continue and endure. 2. Some take it for the box tree, some for the pine tree: the Hebrews, to whom consent junius, Vatablus, think it to be a kind of Cedar. But Oleaster objecteth that place, Ezech. 27.7. where the word shot, of the same original that shittim is, signifieth an oar; whereupon he conjectureth, that this was not the cedar or pine, which are unfit to make oars of, because they endure not under the water: he therefore taketh it to be a kind of wainscot, which is used in Noble men's houses, whereof there is great store in Germany. 3. I incline rather to Hieroms' opinion, who thinketh it was a kind of white wood, like unto the white thorn which grew in the desert: it was both a lasting wood, and of white colour; and the place where it grew seemeth to be called thereof, Abel shittim, where the Israelites encamped, Numb. 33.49. and there they abode a good while, chap. 25.1. Gallas. but what certain kind of wood it was, it is now hard to define. QUEST. X. Whence they had their shittim wood. BUt the question here further is, whence the Israelites had this shittim wood. 1 It is not like that they grew about mount Sinai, as some think, for than it had been an easy matter to have provided of this kind of wood, there being so great store of it, and at hand, that they needed not to be specially admonished, to bring shittim wood: and it seemeth, chap. 35. vers. 24. that every one had not of this wood. 2. R. Solomon, whom Lyranus followeth, and of the same opinion is R. Abraham, hath this conceit, that jacob foreseeing by revelation, that his posterity should erect a Tabernacle unto God, did of purpose bring store of the roots of this shittim wood, and pla●ted them in Egypt, and so out of Egypt the Israelites brought them with them. But this rabbin needed not to fetch this tale so far off, and to begin so high: for seeing Egypt aboundeth with all manner of trees, it is as like that this wood originally, and at the first grew in Egypt, being a low country and fruitful, as in the 〈…〉 region of Canaan: and it is imagined without any ground, that it was revealed to jacob so long before, that God would make him a Tabernacle in the wilderness. 2. Oleaster misliking the former fable, yet thinketh that they might bring of that wood out of Egypt; because, chap. 35.24. by the phrase there used, Every one, with whom was found Shittim wood, etc. It seemeth that they had it then in a readiness. But against this assertion it may be objected: 1. That the boards of Shittim wood which went to the making of the Tabernacle, being in length ten cubits, and a cubit and half broad, chap. 26.16. every cubit according to the common measure, containing a foot and half, that is, half a yard; these boards being of such length and breadth could not conveniently be carried out of Egypt, being so cumbersome: for they had no other carriage, but upon their beasts and their own shoulders: and seeing they came out in haste, it cannot be devised how they should bring out with them boards being of that length and breadth. 2. Again, to what end should the Israelites have troubled themselves with such carriages? Moses yet had it not revealed unto him, that the Lord would have a Tabernacle made in the desert: and it is not like that they brought boards for their own private use, to make their tents of, as Oleaster thinketh: for they should have been too much cumbered with such carriage. 3. Therefore the more probable opinion is, that there was some of this kind of wood not far from Sinai, from whence the Israelites had it, Tostatus: which seemeth to be the opinion also of Hierome. But Tostatus thinketh it not to be likely that they had this wood from Abel shittim, mentioned, Numb. 33.49. both because it is not certain, whether any such wood was there growing, and beside it was in the country of the Amorites, who would not have suffered them to come into their land. Contra. But these reasons conclude not: 1. It is like that the place being named of Shittim, had such wood growing there: as the valley of Elah was so called of the Oaks there growing, 1 Sam. 17.2. or Jericho is called the City of Palm trees, because of the Palms there situate, Deut. 34.3. 2. This valley was rather in the plain of Moab, whose country the Israelites were not to meddle with, than in the country of the Amorites, Numb. 33 48. But because the Israelites were not yet come so far as to Abel shittim, it is like that there was some of that wood nearer, from whence they had it, than Abel shittim, though there might be the greatest store and abundance thereof. QUEST. XI. Why no iron was used in the Tabernacle. NOw whereas three kind of metals are here named among the things to be offered, gold, silver, and brass: 1. It is to be considered, that these three were chosen as the most precious and perfect metals, and beside serviceable for the use of the Tabernacle. Gold and silver are held in all places to be the metals of greatest price and value; and the brass here named, is not to be taken for ordinary and common brass, which is subject as iron to rust and canker, but the finer sort, which hath some mixture and temper with more precious mettle, such as the Corinthian brass was, which was tempered with silver and gold: for when the Romans took that City, they set the Temples on fire, wherein were Idols of gold, silver, and brass: all which being melted together did run into one lump, whereof came the Corinthian brass. 2. Beside these three there was no other kind of mettle used, not tin or led, because they had been too weak and yielding, and not in that respect fit for the work of the Tabernacle: and iron, though it had been for the stiffness and strength thereof fit for the service, yet it is a base and course mettle, whereas God must be served with the best: and beside, if it should have been used for the pins, which were fastened into the ground, and stretched out the tent, they would have gathered rust, and so should not have been so convenient. QUEST. XII. To what uses these things served which were offered. THese things here prescribed, had their several uses in the work of the Tabernacle. 1. The gold served, to overly the Ark with gold within and without, to make the rings thereof; the Cherubims also were made of gold; therewith was the table of shewbread overlaid; and the crown, with the rings thereof; the cups and goblets were made of pure gold; so was the candlestick with all the vessels thereto belonging; the taches that coupled the curtains were of gold; so were the heads of the pillars, that divided the most holy from the holy place, as it is expressed at large, chap. 26.27. 2. Of the silver were made all the sockets, or footstools of all the pillars round about the Tabernacle, and the chapters or heads of the same, chap. 38.28. 3. The brass was to make the brazen Altar, and all the vessels thereto belonging and all the sockets of the pillars, and the pins of the Tabernacle, chap. 38.31. 4. The blue silk, purple, scarlet, and fine linen, were to make the curtains, hangings and veils of the Tabernacle, and the priestly garments, as is showed chap. 27.28. 5. The goat's hair was to make certain curtains to be a covering, for the Tabernacle, chap. 26.7. The Badgers skins and Ram skins were to make two other outward cover, chap. 26.14. 6. The Shittim wood was employed toward the making of the Ark, and the bars thereof; the table of Shewbread, with the bars likewise thereof; all the boards of the Tabernacle and the bars, chap. 27. The pillars also at the entrance of the Sanctuary, and which made the partition between the holy and most holy place, were of Shittim wood, chap. 26.32, 37. Likewise the Altar of burnt offerings, with the bars thereof, chap. 27. and the Altar of incense, with the bars, chap. 30. were of the same. QUEST. XIII. Of the use of the oil and spices. Vers. 6. Oil for the light, spices for the anointing oil, etc. 1. The Lamps and lights of the Tabernacle were not nourished or made, either of wax, because it hath a mixture of honey, which was not to be used in any offering, Levit. 2.11. or of tallow, for than it must be either of clean beasts, or unclean: but the unclean, nor ●●y part thereof were not to be brought into the Tabernacle. The clean beasts were of two sorts, either such which they might eat of, but not sacrifice, as the Hart, the Rocbuck, and the like: but these being unclean in respect of any religious use, because they were not to be sacrificed, no part thereof was to be brought into the Tabernacle. And as for the clean beasts, which might ●e sacrificed, the fat thereof was to be burned upon the Altar, Tostat. qu. 6. 2. These spices were of two sorts; some were to be tempered and incorporate together to make a soft and liquid ointment, and some to be beaten to powder, to make a sweet perfume: they were to bring them, not mixed or compounded, but in their simple nature: for neither did they know how to compound them, but Moses by God's direction showed after how they should be made: and beside, if they had brought the ointment and perfume ready compounded, there had been danger, lest they should have profaned it for their private uses, which is straight forbidden, chap. 30. Tostat. qu. 8. QUEST. XIV. Of the mystical and moral application of these diverse oblations. COncerning the spiritual application, and end of these diverse oblations, 1. Beda doth mystically interpret them: by the gold, he understandeth a sincere faith, more precious than gold: by silver, the confession of faith: by the blue or silk colour, the lifting up of our hearts to heaven: by the purple, the sufferings and passions which are endured for the truth: by the double scarlet, the two fold love of God, and our neighbours: by the silk, the chastity of the flesh: by the goat's heir, whereof they made sackcloth, repentance. 2. But Rupertus application is more fit, and less curious: by these diverse oblations, he understandeth the diverse gifts which God hath bestowed upon his Church. As some he gave to be Apostles, some Prophets, some Evangelists: Haec grandia dona, aurum, argentum sunt, etc. These great gifts are as the gold, silver, and precious stones, whereby the spiritual Temple is built. 3. Likewise Procopius maketh this moral use: that as here the Lord accepteth not only the gold and silver; sed neque la●aem caprinam aspernatur, etc. so neither doth he despise even the goat's hair, if it be offered with a frank mind, etc. So God refuseth not the smallest and meanest gifts which are offered unto him in faith, as our blessed Saviour commended the devotion of the poor widow, that threw two mites into the treasury. QUEST. XV. Of the signification of the Sanctuary, and wherefore it was ordained. Vers. 8. ALso they shall make me a Sanctuary. 1. Some Hebrew Rabbins, as R. Abraham, Ab. Ezra, do very curiously by the Tabernacle decipher the three worlds, the Intellectual world, where is the seat of God with his Angels: for so over the Ark was God's mercy seat, and the Cherubims stretching their wings over it, represented the Angels and blessed Spirits. And the Material world: as they would have the blue covering to signify heaven: the veil, the clouds: the seven lamps, the seven planets: by the fire on the Altar, and the water in the laver, they understand the element of fire and water. So the third world, which is called the little world, which is within man, they would have represented by this Tabernacle: as in the Ark there were two tables, so there is in man's mind understanding, and reason: as there were diverse instruments in the Tabernacle, for diverse purposes, so in man there are diverse organical parts for the natural functions and operations. And in this curious manner the Rabbins go on, pleasing themselves in their own fancies: whereas the Lord ordained not his Tabernacle for any such end or purpose, but only that they might have a place, where to profess the worship of God, that he might dwell among them, and show them comfortable signs of his presence in hearing their prayers, and granting their requests. 2. Yea these Rabbins to their curiosity add impiety: for they think that God ordained the Tabernacle, and the instruments of diverse figures, and diverse metals, Vt diversae virtutes à coelestibus influxae recipiantur, etc. That thereby diverse virtues should have their influence from the celestial bodies: and to this end, they say, the Temple was afterward built at Jerusalem, because of some supernatural influence in that place more than in others. In which rabbinical assertion Ab. Ezra bewrayeth, 1. Both impiety, making God as an Enchanter or Sorcerer, working by figures and metals, as Magicians in their enchantments observe such things; whereas the Lord by his Law condemneth all such superstitions: 2. As also absurdity, tying the Lords supernatural working to certain places and instruments: Gods natural operation indeed is exercised by such natural subordinate means, as he hath appointed; but his supernatural work is not limited to places nor means. 3. Likewise, an impossibility followeth in making corporal and material things, the instruments to convey spiritual graces, whereas spiritual things are not derived, but by spiritual means, Tostat. qu. 9 3. But the true ends wherefore the Sanctuary was ordained, where these: First, the Historical, that seeing God had made the Israelites a peculiar people to himself, that they might have a peculiar kind of worship from all other nations: therefore God appointeth a certain place, with certain persons and Ministers, by whom certain rites and ceremonies should be performed, whereby he would be worshipped with more reverence, sanctity, and purity, than the Gentiles worshipped their gods, Tostat. qu. 9 Secondly, for the mystical end: Beda saith, that this earthly Tabernacle representeth the heavenly, unto the similitude whereof we should conform ourselves in earth: Si ad Angelorum in coelis consortia tendimus, debemus vitam eorum in terris, etc. imitari; If we tend to enjoy the company of Angels in heaven, we should imitate their life in earth. The Tabernacle also signifieth Christ, by whom God is worshipped, and in whom God doth manifest himself unto us, Simler. Thirdly, every faithful man is this Temple of God, as the Apostle applieth it: 2 Cor. 6.16▪ Ye are the temple of the living God, as God hath said, I will dwell among them, and walk there. Whereupon Bernard maketh this moral application, Et nos mundemus conscientiam nostram, etc. And let us purge our conscience, De interior. D●●. cap. 6. that when the Lord cometh, paratam in nobis inveniat mansionem, he may find in us a mansion prepared. QUEST. XVI. How the Lord is said to dwell in the Sanctuary. Vers. 8. THat I may dwell among them. 1. God hath three kind of temples, Habitat principaliter in seipso, etc. He dwelleth principally in himself, because he only comprehendeth himself: as Apocal. 21.22. The Lord God almighty, and the Lamb, are the temple of the celestial jerusalem. Habitat Deus in do●● sacrata, etc. God also dwelleth in his sacred house, by that spiritual worship which is there exhibited unto him. In Epist. 1. ad Corinth. cap. 3. ●●ct. 3. Habitat Christus per fidem in cordibus, etc. And Christ dwelleth by faith in our hearts, Thomas. 2. But God is not said to dwell in the Sanctuary, as though he were there concluded, whom neither heavens nor earth can contain: but because there he revealed himself by his word, and heard their prayers, Et gratiosa sua prasentia signa instituit; And appointed there signs of his gracious presence, Marbach. And we must remember, Non immensam Dei essentiam, sed nomen & memoriam illius ibi habitasse; Not that the infinite essence of God, but his name and memorial there dwelled, Calvin. 3. And this he did in respect of the people's infirmity: Praesentiam gratiae voluit visibili symbolo testari; He would testify his presence by some visible sign, Calvin. And this he did for the people's ease, that they should not need to come unto that mountain to offer their sacrifices, Lyran. And because the people were not yet reclaimed from their superstitions, Necessarius erat aliquis cultus externus, ne diffluerent, etc. An external form of worship was necessary, lest they might have fallen to some other, Ferus. And God telleth them, he will dwell among them, Vt sumptum hilariter faciant, etc. That they more cheerfully might bestow upon this work, Calvin. Et ut cum timeant praesentem semper; And that they might always fear God, and stand in awe of him, as continually present among them, Pelican. QUEST. XVII. Whether Moses saw a pattern of the Tabernacle in the mount. Vers. 9 ACcording to all that I show thee. 1. Ferus thinketh, that God showed unto Moses the Tabernacle in the mount, Non externa visione, sed interna & prophe●ica; Not by any external vision, but internal and prophetical. But if Moses had not seen the very fashion and proportion of the Tabernacle, he could not so exactly in every respect have caused it afterward to be made, according to this description. 2. Therefore Lyranus opinion is rather to be received: Ostendit visione imaginaria, etc. He showed the Tabernacle unto Moses by an imaginary vision. So two ways was the Tabernacle showed Moses: for first, every thing was described and expressed in word: Deinde ad majorem evidentior●mque cognitionem; And afterward for more evident and full knowledge, they were showed unto him in vision, Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith, which signifieth not the similitude or pattern, but the edifice itself. So that the Lord showed unto Moses the very form and fashion of the Tabernacle: he saw it not in dream, but it was represented to his sight, as is evident, vers. 40. 3. And as first that heavenly pattern which Moses saw, was showed to make the terrene Tabernacle by: so also the external Tabernacle served to be a type and exemplar of heavenly things, as the Apostle showeth, Heb. 8.5. And so Rupertus reconcileth Moses and the Apostle: for because the celestial pattern was first showed unto Moses, whereby he should make the external Tabernacle, therefore Ipsa c●lestia illi exemplaria dicuntur; The celestial are said to be a pattern or exemplar unto him: but because the Apostle would have the Hebrews, that by these external things, Extenderent se ad cognitionem celestial; They should tend to the knowledge of heavenly things: Terrestria haec dicta sunt exemplaria coelesti●m; These terrestrial things are said to be patterns of the heavenly. QUEST. XVIII. Of the excellency and dignity of the Ark, and why it was made. Vers. 10. THey shall make an Ark. First, those things are described which were within the Tabernacle, than the Tabernacle itself is appointed to be made, c. 27. And first he beginneth with the Ark, which was in the most holy place of all: and then those things are described in this Chapter, which were without the veil in the holy place, as the table of shewbread, and the candlestick, Lyran. 2. The word here used, is aron, which signifieth a chest or coffin; as Joseph's body was put up in such an one, and I●hoiada the Priest made an ark or chest to put the money in that was gathered, Genes. 50.16. 2 King. 12.10. Montan. De a●e. fabric. 3. The Ark was the principal part of the Tabernacle; which was made for these three ends: 1. That it should be as a rest and stay of the mercy seat, from whence the Lord gave his answers: 2. That therein might be placed the tables of stone, Deut. 10.1, 2. Ferus and Tostatus think, that therein also were placed the pot of Manna, and Aaron's rod: but it is evident, 1 King. 8.9. that the tables of stone only were in the Ark: ●ebr. 9 the other were rather placed before it. 3. The Ark was made, that the Israelites might have some certainty where to offer their sacrifices: for wheresoever the Ark was, there they might lawfully sacrifice, Ferus. 4. The Ark, God would have to be greatly reverenced of all: and to that end, the Lord did three ways honour it: first, by his presence, in giving his answers and oracles from the mercy seat, Pellic. Secondly, in suffering none to look upon it: for fifty thousand of the Bethshamites were slain, because they gazed upon the Ark, 1 Sam. 6. nay it was not lawful for the Levites to look into it, nor the Priests the sons of Aaron, only the high Priest, that went in once in the year to make reconciliation, did see it, Tostat. qu. 11. Thirdly, the Lord by diverse miracles did countenance the Ark, as before it, the waters of Jordan were divided, the walls of Jericho fell down, Dagon, the Idol of the Philistines, before it, Lib. 10. decivit. Dei cap. 17. lost both his head and hands, August. QUEST. XIX. Of the bigness of the Ark, and how the embite is to be taken here. Vers. 10. TWo cubits and an half long. 1. This could not be the great Geometrical cubite, which contained six common cubits, as origen testifieth, hom. 2. in Genes. for then the Ark had been too wide and large to be carried upon men's shoulders, Tostat. quast. 12. 2. Neither is this measure of a cubite to be taken according to Moses cubite, as Tostatus thinketh; for he speaketh of a certain known and usual measure: but if the measure should be taken according to the length of a man's arm, from the cubite or elbow to the top of the fingers, it should be uncertain. 3. Some would have it understood not of the common cubite, but of that which was called cubitus sacer, the sacred cubite, which contained seven hands breadth, whereas the common had but six, P●larg. But Montanus giveth but five hands breadth unto the common cubit, and but six to the other, which he calleth legal●m cubitum, In app●rat. de mensur. s●cris. the legal or lawful cubit. It seemeth rather, that the usual cubit contained six hands breadth, that is, 24. fingers: and the other, 27. fingers, or seven hands breadth, as Herodotus showeth, lib. 1. And so it is evident, Ezech. 40.5. that the great cubit, called regius cubitus, the King's cubit, was the common cubit, and an hand breadth which was four fingers, or three thumbs more than the ordinary. But seeing this great cubit was used among the Persians, called regius cubitus Persarum, the King's cubit, or Persian cubit, which was not in use among the Hebrews before the captivity, it is not like that this measure was followed in the making of the Tabernacle. 4. Wherefore I think rather, that the usual and ordinary cubit is here to be taken, which contained two hands breadth of the greater fifth, and six of the less: the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contained twelve fingers, the space between the thumb and the little finger stretched out: the less called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contained but four fingers. So than whereas jusephus saith, that the Ark was five palme● or hand breadths long, and there broad, he meaneth the large and great palm or hand breadth, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so they make two cubits and half in length, and a cubit and half in breadth. Beda followeth this account of josephus, saying, Nec putu●dum hominum judaum, in scriptures divinis & secularibus doctissimum hoc petuisse latere▪ etc. It is not like that a Jew being learned in divine and secular writings, could be ignorant herein. Riber. de Temp●▪ lib. 2. c. 1. And in this sense do B●rrhaius and Ribera take the cubit here. QUEST. XX. Whether the rings and bars were in the length or breadth of the Ark. Vers. 12. TWo rings shall be on the one side, etc. 1. Tostacus therein following the opinion of R. S●lamo, thinketh that these rings, thorough the which the bars were put to carry the Ark, were not in the length, but the breadth of the Ark: for if the bars had been put long ways, than there had been but a cubit and half, the breadth of the Ark between bar and bar, which space had been too narrow for two to carry behind, and two before; one should have hindered another. But this is a slender conjecture: for they which carried the Ark may be supposed to have borne it upon their near shoulders, and so they might have room enough without hindering one another. Cajetan is of the same opinion, that the Ark was carried secundum latitudinem, at the breadth, not long ways: and his reason is, for more dignity sake, that it should not be carried as a thing of burden, long ways. But there is no more grace or dignity in carrying one way than another: it seemeth they rather respected in the carriage easiness and comeliness, which was performed in carrying it in length more than in breadth. 2. Therefore josephus' opinion is more probable, that, annuli inerant ex●troque longiore latere, Lib. 3. Antique cap. 6. Lib de Templ. fabric. in apparat. the rings were set on each of the long sides. So also Montanus. And this is more agreeable to the text, that saith the rings were in the sides of the Ark, which were in the length: the other were the ends, not the sides, Lyranus. QUEST. XXI. Whether anything were in the Ark beside the tables of stone. Vers. 16. THou shalt put in the Ark the Testimony, which I shall give thee. 1. Rupertus here by this Testimony understandeth not only the Tables of stone, but the pot of Manna also, and Aaron's Rod. But that cannot be, as Tostatus reasoneth, because this Testimony here spoken of was given by God himself, so were neither of the other. And although the other were in some sense testimonies also unto Israel, as the pot of Manna testified unto them how God miraculously fed them in the wilderness, and Aaron's Rod testified, that the tribe of Levi usurped not that calling, but were therein appointed of God: yet the Tables of the Law were specially so called, quia testes erant, etc. because they were witnesses between God and his people, that they had received these precepts of God, and promised obedience, Lyran. 2. But though Tostatus herein descent from Rupertus in the exposition of these words, yet he thinketh that all these three were in the Ark, quaest. 11. and that the book of Deuteronomie, which Moses writ, was there also: which Moses commanded the Levites to put in the side of the Ark, Deut. 31. And this they think to be confirmed by the Apostles testimony, Hebr. 9.3. After the second veil was the Tabernacle, which is called the Holiest of all, which had the golden censer, and the Ark of the Testament overlaid with gold, in the which the golden p●t, which had Manna, was, and Aaron's rod that had budded, and the tables of the Testament. But in this place, as junius, Ribera, Pelargus have well observed, junius in his Parallel. Riber. 〈◊〉. ●. d● templ. c. ●. the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in qua, in the which, is not referred to the Testament, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tabernacle before spoken of: for it is not unusual for the relative to be referred to the former antecedent, as may be observed in diverse places. 3. Therefore the truth is, that there was nothing in the Ark beside the tables of the Law, as is evidently testified, 2 King. 8.9. and 2 Chron. 5.10. Some do answer, that in Moses time all these were in the Ark, but not in Salomon's: so Catharinus: Lib. de Clavi●. script. clav. 2. Annot. 1 King. 8.9. joseph. lib. 3. Antiq. cap. 6. & lib. 8. c. 2. and some conjecture, that the enemies might have taken away the other, when the Ark was in their custody: sic Genevens. But josephus evidently witnesseth, that there was never any thing put within the Ark, saving the tables of stone. Thomas Aquinas thinketh that the tables of stone are said to be there, because although the rest were there also, the Ark was made specially to keep those tables of stone. But the text is plain that there was nothing there beside. Anselmus saith, that they are said to be in the Ark, because they were near to the Ark. But it is evident that the tables of stone were not only near the Ark, but in the Ark itself: therefore in the same sense they are not all said to be in the Ark. Lyranus▪ in 2 King. 8. Abulens. qu. 6. and Cajetan, affirm, that the tables of the Law were only in the Ark, and the other two were in a little che●t or coffer in the side of the Ark. But this Ribera saith is com●●entitium▪ imagined: for we read not of any such thing made without the Ark. Therefore the best resolution is this, that the tables of the Law were only in the Ark: the other two, Aaron's Rod, and the pot of Manna were only placed before the Ark: As Exod. 16.34. the pot of Manna is said to be laid up before the Testimony to be kept: So Num. 17.10. the Lord said to Moses, Bring 〈◊〉 Rod before the Testimony to be kept▪ but we read not that it is any where said of the two table●, that they were laid up before the Lord. And concerning the book of Deuteronomie which Moses did write, it was not put into the Ark, but without, near unto the Ark in the Tabernacle, because it was found afterward in josias time in the place where the treasure was, Lib. 2. the templ. cap. 2. 2 Chron. 34.14. Ribera. QUEST. XXII. Of the spiritual and mystical signification of the Ark. COncerning the typical and mystical application of the Ark and the ornaments thereof, 1. Beds applieth it unto Christ's incarnation, that a● the Ark was made of wood, which putrified not overlayed within and without with gold: so Christ took a body without sin, in whom were hid all the treasures of heavenly wisdom. 2. Rupertus thus collecteth, that as the Ark is described to be two cubits and half in length, equal to the stature of man, so God hath appeared in earth, and showed himself unto the capacity of them. In pastoral. p. 2. cap. 11. 〈…〉 4. super 〈…〉 p. 28. 3. By the Ark Gregory understandeth the Church: by the four rings the four Gospels; by the bars, the Preachers and Pastors of the Church, which carry the Ark, and propagate the truth. 4. Likewise Cyril by the Ark insinuateth Christ's body, which was incorruptible, as the other was made of durable and lasting wood: and as it was covered within and without with gold: sic pr●ci●sa & regalia omnia in eo sunt; So all things were precious and princely in him. 5. Lyranus by the three things in the Ark contained, would have described the three offices of Christ; by the Tables of the Law, regiam dignitatem, the kingly dignity, because it belongeth unto the King to make Laws; the Rod of Aaron betokeneth the Priesthood; the pot of Manna, cibatione●h fidel●um, the feeding of the faithful: wherein consisteth the prophetical office of Christ. 6. Marbachius more at large doth thus allegori●● it: 1. The gold of the Ark showeth the divine nature of Christ; the wood his humanity. 2. The crown of the Ark signifieth, that he was crowned with the graces and gifts of the Spirit. 3. By the preaching of the Gospel the name of Christ is published to all the world, as the Ark was carried by four rings. 4. The Tables of the Law in the Ark show that Christ was the end of the Law. 5. The pot of Manna signifieth that Christ is the true food of our souls. 6. Aaron's Rod that budded was a type of Christ's resurrection, whose body revived, and as it were flourished out of the grave. But▪ as in general the Tabernacle was a type and figure of celestial things, as the Apostle showeth, Hebr. 19.5. and the chief scope of those ceremonies was to set forth the spiritual state of the Church under Christ, yet notwithstanding it is not necessary neither convenient, to make such a typical application in particular of every thing which belonged unto the Tabernacle: though the principal ceremonies of the Law served to shadow forth the body, which was Christ, yet they had many ceremonies which had no such signification, but served only as ornaments of their external service. Herein therefore that assertion of Tostatus may be approved, Totus ille status figur alis fuit in universali, non in particulari, etc. All that state was figurative in general (because the whole state of the old Testament had that end to prefigure the new) but not in every particular. QUEST. XXIII. Of the covering of the Ark, what fashion it was of, whether it covered the Ark, or hung over. Vers. 17. THou shalt make a mercy seat, etc. 1. The word caphoreth signifieth both a covering, and a propitiatory; being derived of caphar, which signifieth both to hide and cover, and to appease: which word showeth a twofold use thereof, both to be a cover for the Ark, and to be a place from whence they should receive answers from God, and make atonement with him. 2. This cover was not made of Shitti● wood as the Ark was, and overlaid with gold, but it was made all of pure gold, because it was as it were the Lords seat, who is said to dwell between the Cherubims, Isai. 37.16. 3. This cover was not held up aloft in the hands of the Cherubims, as Oleaster, Caejetane, Marbach, and some other think, that it might be as the seat, and the Ark as God's footstool: but it was made to cover the Ark with, as thinketh R. Solomon▪ and it is the general opinion of the Hebrews: 1. both because it is prescribed to be of the same bigness and proportion for length and breadth, which the Ark was of, that it might be fit to cover it: 2. As also, the Cherubs were to be made with work beaten out with the hammer out of the ends of the mercy seat: which could not be done so conveniently, if they had held the table in their hands, Tostat. 3. As also because there is no mention made of any other covering which the Ark had, and it was not like to be left open or uncovered: this propitiatory or mercy seat was to that end to close above upon the Ark, Lyran. 4. And so much is expressed, vers. 21. Thou shalt put the mercy 〈◊〉 above upon the Ark. 5. And to this end the Ark had a crown made round about in the brim thereof, to close up and hide the joint, where the covering and the Ark did meet, junius. Thus much also Augustine doth gather by the form and proportion of the Ark, Qu●st. in Exod. ●05. Proculdubio tantae formae ar●am fieri pracepit, quat●geretur arca, etc. He commanded an ark to be made of such a form to cover the Ark with. 5. There are but two dimensions prescribed of this cover, how long and how broad it should be; it was not necessary to apportion the thickness, as before the depth or height of the Ark was described: but it is left to Moses discretion, that it should be made of such a thickness, ne tenuitate flecteretur, that it might not bend, but be stiff enough to put off and on, Cajetan. 6. This covering neither opened with joints▪ as other chest lids, because it was not to be opened often, but they were to rear it upright: neither needed it to have any latch or haspe to keep it shut, because it was set in such a place whither none used to come, Tostatus quaest 17. QUEST. XXIV. Of the signified 〈◊〉 of this word Cherub. Vers. 18. THou shalt make thee two Cherubims of gold. 1. The Rabbins, as R. David witnesseth, think that this word is compounded of caph, which is a note of similitude, and rubh, a boy, and the sense of the word to be this, As a boy▪ Vatabl●●. But the Cherubims were not always in the form and shape of men: as appeareth, Ezech. 1. where the Cherubims had the face of an Eagle, a Lion, a Bullock, Calvin. 2. Oleaster thinketh it may rather be derived of rabbah, which signifieth to multiply: and so it may be taken for the Angels, because of their multitude. 3. Hierom will have this word to signify the multitude of knowledge; but how it should have such signification, it appeareth not. In 10. Ezech. & e●ist. 103. ad Paul. ●aguine will have it derived of ●acar, which signifieth to know, and 〈…〉. But this seemeth to be fetched somewhat far off. 4. Cajetan saith, Significa● 〈…〉 sed vortutis; It signifieth great, not in quantity, but in virtue, and power. 5. 〈…〉 maketh this observation, that Cherubin with van, Hieron. ad Marc●●l. always signifieth the creature, but without van, the work itself of Cherubims. But this observation doth not always hold; for in this place, cherub 〈◊〉 the singular number is expressed with van, though Cherubin in the plural be written without is: 〈…〉 they both in this place do signify the work of the Cherubims. 6. Therefore the best and 〈◊〉 sense of this word, is to signify a beautiful picture, and is metaphorically translated from external and material things, to spiritual, because the Angels are beautified and adorned with many excellent 〈…〉. In which sense the King of Tyrus, in respect of his glorious state, is called the anointed Cherub, Ezech. 28.14. QUEST. XXV. What form and fashion these Cherubims were of. COncerning the form and fashion of these Cherubims, there are diverse opinions: 1. josephus thinketh they had the similitude of certain birds, which are not known unto us, being found only in the remote parts of the world: and the reason of his opinion may be this, lest if they had been after the similitude of any known thing, it might have ministered occasion of idolatry. Lib. 3. Antiq●▪ cap. 6. But josephus is convinced by that which is written, Gen. 3. that the Cherubims were see to keep the way to Paradise: they were not fowls or other winged beasts, but Angels which kept that way: neither was there here any fear of idolatry, because these Cherubims were not in the open view and sight of the people, but in the most holy place, whither none had access, but only the high 〈◊〉, and that once in the year. 2. R. Abraham, Ab. Ezra thinketh, that the Cherubims do signify any shape, either of bird, beast, or man: as Ezech. 1. the beasts which appeared, having the face of an Eagle, a Lion, a Bullock, a Man, are chap. 10. called Cherubims. Contra. The Prophet calleth them Cherubims, not in respect of that form and shape, wherein they appeared, but because he knew th●m to be Angels and blessed spirits that so appeared; therefore he giveth the 〈◊〉 name to them all, and there their form and shape is expressed: but when they are called Cherubims, without any determination of their form, they are always held to have appeared in humane shape, Tostat. qu. 〈◊〉. 3. Oleaster leaveth not this matter indifferent, as Ab. Ezra▪ but thinketh that these Cherubims had rather, formam animalium, the son of beasts, such as Ezechiel describeth, than of men; because it is no where expressed, that the Cherubims had the shape of men, as there they are described to have the faces of beasts: and beside, if they had been made like men with hands, that would have hindered the stretching out of their, wings Contra. 1. As though the Cherubims in Ezechiel are not as well said to have had the face of a man, as of other creatures there expressed. 2. To take away the other doubt and difficulty, we need not imagine with Montanus, who se●●eth forth the Cherubs with wings only, without hands: for that were an imperfect form, to give them the shape of a man without hands: and the Cherubs described, Ezech. 1▪ 8. had 〈◊〉 which came under their wings: but the Cherubs might very well be described with stretching out wings, notwithstanding their hands, which they either touched the mercy seat with, as some think, 〈◊〉 her held them upright, as praising God, as R. Solomon. 4. Montanus saith, 〈…〉; That these Cherubs were diverse, De arcae fabrica. in the shape of male and female. But that is not like 〈◊〉 they were made to represent the Angels and blessed Spirits, where is no diversity of sex, of male or female. 5. The opinion than of R. Solomon is the ●●st, that the Cherubs were pictured and portraited in humane shape, in the form of young men▪ because so the Angels used to appear in times past▪ as to Abraham and Lot, and they 〈…〉 the Angeli were sent from heaven, they are said to fly, as birds 〈…〉 the ground, Tostat. And what shape the Cherubims were of 〈…〉 be gathered by the description 〈◊〉 those which Solomon made, which stood upright on their feet, 2 Chron. 3. ●3. 〈…〉 understood of any other than the humane shape, Pelarg. Ribera. They were pictured with wings, and not naked, as Montanus describeth them, but clothed and apparelled▪ because it is forbidding chap. 20. 〈…〉 should be discovered at God's Altar, junius. QUEST. XXVI▪ 〈…〉 Cherubin, 〈◊〉 Seraphim. BUt it will here 〈…〉 these are called Cherubin, rather than Seraphim, which is another name gi●en 〈◊〉 Angels, 〈…〉. 1. Some were of opinion, that they might indifferently be called either Cherubin, or Seraphim: but Hierom confuteth them, Epist. 143. ●d Damasum. Psal. 80.1. and 99.1. writing 〈…〉 say in their prayers, Thou which sittest 〈…〉 no where used in Scripture, but only 〈…〉. 2. Others answer, that the Seraphim● 〈…〉 which shall be revealed in the next world, the Cherubims, ad ministerium, for the ministry and service of God: and therefore the Cherubims are here pictured, rather than the Seraphims. Contra. 1. But the most holy place, where these Cherubims were set, was made to represent God's glory: therefore the Cherubin served here to set forth God's glory. 2. The Seraphims also were ministering Spirits, as well as the Cherubims, as they are set forth, Isay 6. 3. Neither is it a sufficient answer to say, that the Seraphims appeared with six wings a piece, Isay 6. and these had but two, they were therefore Cherubims not Seraphims: for the Cherubs, that here were described but with two wings, Ezach. 1.6. were said to have four. So that if that were a good reason, these should neither be called Cherubims: Therefore they are not so called or distinguished, in respect of their more or fewer wings: for the Angels being Spirits, have neither wings, nor any other visible shape of themselves, but they are described and called diversely, according to those several offices and employments, wherein it pleaseth God to use them. Lib. 2. the templ. cap. 6. 4. Ribera maketh this to be the reason, why God is said to fit upon the Cherubims, which word signifieth multitude of knowledge, to show that God far exceedeth the wisdom and knowledge even of those excellent Spirits: and therefore he is said to sit above the Cherubims. But beside that this signification of the word Cherub hath no ground, as is before showed, God in this sense might as well be said to fit between the Seraphim, which signifieth burning as fire, for the Lord in brightness and in fiery justice exceedeth the Angels. 5. This reason than may rather be yielded, Visiones ad rerum s●●arum argumenta accommodanda sunt; Visions must be applied unto the argument and scope of the things themselves, jun. in Isai. 6.2. Now because Seraphim is a name given to the Angels, in respect of their fiery and purging zeal, they are so called, when they are sent to purge and cleanse the world, in being ministers of God's judgements: but Cherubin being a title of love and favour, being taken for a beautiful and lovely picture, this name was more fit to be used in this place, these Cherubs being to attend upon God's mercy seat, from whence he showed and extended his favour. QUEST. XXVII. On which side of the Ark the Cherubs were placed. Vers. 18. THou shalt make them at the two ends of the Mercy seat, etc. ●. Cajetan is of opinion, that these two Cherubs were set one against the other in the long sides of the Ark, and not at the ends: Extrema propitiatorii intellige extrema longitudinis; The ends of the Mercy seat understand to be the ends of the length. But this agreeth not with the description; for they are said to cover the Mercy seat with their wings: but if one Cherub were of one side, and the other against it in the length of two cubits and an half, if they stretched their wings out right, the two ends should be left uncovered▪ and so should they be, if they put their wings cross one toward another. 2. Some think that both the Cherubs were of one side in the length, and the right wing of the one to touch the left of another. But this cannot stand neither, for their wings could not by this means cover the Ark; and beside, their faces must be one toward another, and toward the Mercy seat also: which could not be, if they stood both upon one side; for then turning their faces one toward another, they should turn them away from the Mercy seat. 3. Some admitting, that the Cherubs were placed at the two ends in the breadth; yet think that they stretched their wings on high, and not directly one toward another. And Cajetan is of the same opinion, alas non expansa● ad latera, etc. that their wings were not stretched out on the sides, to the right hand or left, but upward. Now the text putteth both together, that they shall both stretch their wings on high, and cover the Mercy seat: But if they should only stretch them upward upright, and their wings not one meet another, than the long sides of the Ark should be left uncovered. 4. Wherefore, it is most agreeable to the text, that these Cherubs were made, not in the length of the Mercy seat, but in the breadth; because they are prescribed to be made in the two end●; and then they stretched their wings in such sort one toward another over the Mercy seat, as that they covered it, Tostat. Montan. Lippoman. QUEST. XXVIII. Whether the Cherubims stood upon the ground, or upon the Mercy seat. Vers. 19 OF the Mercy seat shall ye make the Cherubims, etc. 1. Some think that these Cherubims did stand upon the ground, and so held up the Mercy seat between them, in their hands. Sic Thomas, Cajetan. For the Propitiatory being the seat of God, it would seem inconvenient, that the Cherubs should stand upon it. But this reason is nothing for it was not the very seat and throne of God, but a figure and representation only; and yet we read●, Isay 6.2. that the Seraphims indeed did stand upon the throne of God. 2. Oleaster seemeth to think that these Cherubs, 〈◊〉 saper capita propitiat●rium, did hold the Mercy seat upon their head, as Ezech. 10.1. The throne of God appeared above upon the head of the Cherubims. But that place serveth not so express● the description of the Cherubims, made here by Moses no more than the other parts of that vision, that every one of th●se Cherubs had four faces, and 〈◊〉 i● wings. And if the Cherubs had held it upon their heads, it could not have 〈◊〉 put upon the Ark, as it is said vers. 21. 3. 〈◊〉▪ in his description maketh the Cherubim●●aked standing upright, with their feet upon the Mercy seat▪ But seeing they were made with the 〈◊〉 out of the Mercy seat, of the very 〈◊〉 p●●ce of gold, it 〈◊〉 like, that the whole 〈◊〉 of a man at large, from the feet to the head, was so beaten out with the hammer: and therefore Tostatus conj●●●ureth well, 〈…〉 cu● pedebus the Cherubim● 〈…〉 with their feet. 4. Wherefore R. Solomon thinketh ●ight, that 〈…〉, the Cherubs stood upon the cover: for Exod. 37.7. they are said to be made upon the two ends of the Mercy seat; and if they had stood upon the ground, the covering could not have been put close to the Ark to cover it: yet it is not to be imagined, that the Cherubs stood aloft with their fee● and all; for such a complete and full picture, could hardly be made with the hammer out of the same piece: but it is like, that the upper part only of the Cherubs was so beaten and drawn out; such as were afterward wrought in the curtains, chap. 26.1. And thus the picture of the Cherubs standeth drawn in some Geneva Bibles. QUEST. XXIX. The difference between the Cherubims which Moses made, and those which Solomon set up. BUt here it shall not be amiss to observe the differences between these Cherubims which Moses made, and those which Solomon afterward set up in the inner house of the Temple: 1. They differed in the matter; these were all of gold, but those were made of Olive-tree overlaid with gold, 1 King. 6.21. 2. Those were ten cubits high▪ and their wings each of them five cubits, from the end of one wing to another were ten cubits, ibid. vers. 24. Cajetan; but these Cherubs wings could not be two cubits and an half long: for their wings meeting together did but cover the Mercy seat, which was but two cubits and an half long. 3. Their wings were spread all one way, and they stood together, with one wing they touched one another, and with the other they touched the walls of each side, 2 Chron. 3.12. but these Cherubs stood at the two ends of the Mercy seat. 4. Salomon's Cherubims looked both one way toward the house Eastward, but these looked one toward another, at the two ends of the Ark, North and South, Ribera. 5. Those stood upon their feet on the ground, ibid. but these were set upon the Mercy seat. 6. Those served to cover the Mercy seat which covered the Ark: but these were made over and beside for an ornament to the house: for there were together both the Cherubs upon the Ark, which Moses caused to be made, and those other which Solomon set up, as Abulensis thinketh. Quaest 18. in Exod. 25. QUEST. XXX. Of the places where the Lord used to speak with Moses. Vers. 2●. THere I will appoint with thee, etc. 1. There were two uses of the Mercy seat: one was external to serve for a covering of the Ark; the other was spiritual, it was as God's oracle from whence the Lord revealed his will as sometime out of the fiery bush, and afterward out of the cloud, so now he would speak unto him from between the Cherubims, Lippoman. 2. God speaketh after the manner of men, more principis statuentis locum audientia, as a Prince that appointeth a place of audience: and he saith thus much in effect, Thou shalt not need to come always unto mount Sinai▪ to consult with me, I will be ready to hear thee from this Mercy seat, Cajetan. 3. There were three places where the Lord gave audience to Moses, and where he used to speak unto him: one was at the door of the Tabernacle, where the Altar of burn● offerings was, chap. 29.42. the other was out of the cloudy pillar, Numb. 12.5. but this for the most part did concur with the other: for the pillar of the cloud did usually stand in the door of the Tabernacle, when the Lord fro● thence spoke unto Moses: but the chief and principal place from the which the Lord spoke unto Moses, was the Mercy seat, Numb. 7.89. Wh●● Moses went into the Tabernacle of the congregation to speak with God, he 〈◊〉 the voice of one speaking unto him from the Mercy seat, etc. QUEST. XXXI. Whether God himself, or an Angel spoke from the Mercy seat. Vers. 22. FRom above the Mercy seat, etc. will I tell thee▪ Tostatus thinketh, that it was not God himself that framed this voice from the Mercy seat▪ but some Angel, and that by certain instruments, as by the condensation and thickening of the ai●e between the Cherubims over the Mercy seat: which was not seen by reason the high Priest when he entered into the most holy place filled it with the smoke of the incense, so that the Mercy seat was covered therewith, Levit. 16.13. And he addeth further, That Deus no● 〈…〉 voce●, etc. God could not create those voices, because a voice is made by prolation successively: Sed Deus non potest ager● per successionem▪ But God cannot do any thing successively▪ as we cannot do any thing in an instant, etc. Thus Tostat. qu. 22. Contra. 1. It is not doubted of, but that Angels by their Angelical power can frame voices and sounds by such means and instruments as they apply to that end: but if an Angel can bring forth a voice by means, much more God can do it, that made the Angels, and that without means. 2. The cloud of the incense was not to that end to hide the co●●ealed and thickened air upon the Mercy seat▪ but somewhat to obscure the sight of the Mercy seat itself▪ that the high Priest should not ga●e too much upon it. 3. To say that God cannot create a voice, i● to deny his power, to whom nothing is impossible. 4. And though God can do whatsoever it pleaseth him in a moment, yet he doth also sometime work successively, to apply himself to on● capacity: as he thought good to be six days in making the world, ●. King. ●. 14. which he could have dispatched in a moment. So the Lord could have healed Naaman's leprosy with once washing, but his flesh was not healed till he had seven times washed. Our blessed Saviour could with once laying on of this hands have 〈◊〉 the blind man, but he thought good to restore his fight by degrees▪ at the first he saw men walking like ●●ees, Mark. ●. 2●▪ and at the second laying on of his hands, he sa● every man afar off clearly▪ ●. But that it was the Lord himself, not an Angel, that used to speak from the Mercy seat it is evident▪ ●●th because they used to pray unto him that sat between the Cherubims▪ and they give unto him the 〈…〉 God of Israel: as Flez●kiah prayeth, O Ie●●vah 〈…〉▪ the God of Israel, which 〈…〉 Cherubims, Isay 37.14 thou art very God alone over all the kingdoms of the earth▪ th●● haste made the heaven and the earth. These titles and attributes, to be the Lord of host's, the God of Israel, God alone, 〈◊〉 of heaven and earth, do 〈◊〉 only unto God, and cannot be given unto any Angel. QUEST. XXXII. Of the spiritual signification of the propitiatory. NOw to show the signification of this Propitiatory and Mercy seat: 1. Augustine thus applieth it: The two Cherubs do shadow the Propitiatory, that is, honorant velando, they do honour it in vailing it, because great mysteries are there hid: ●uvic●● se attendunt, quia consonant, etc. They do look one on another, because they agree: for the two Testaments are there figured: their faces are toward the Propitiatory, Quaest 105. in Exodum. Quia misericordiam Dei, in qua una spes est, vald● commendant; Because they commend the mercy of God, wherein their hope only is. Super Ezech. homil. 6. Rom. 3.25. 2. Gregory to the same purpose: What is signified by the Propitiatory but the Redeemer of the world, as the Apostle saith, Whom God hath set forth to be a reconciliation, or propitiation through faith in 〈◊〉 blood? What do the two Cherubims betoken, one looking upon another, Nisi quod utraque testamenta in mediatorem Dei & hominum concordant? But that both the Testaments do agree concerning one Mediator of God and men: whom the one pointeth out, the other exhibiteth. De incarnate. ●nigen. cap. 13. 1 john 1.2. 3. Cyril also by the Propitiatory understandeth Christ, who is our propitiator and reconciler: as the Apostle saith, If any man sin, we have an advocate with the Father jesus Christ the righteous. And he addeth further, in that the Cherubs look toward the Propitiatory, he would have it to signify these two things: Nutui Domi●ico intenti sunt, etc. The Angels are intent upon Gods will ready to do it: Et nunquam Dei satiantur aspectu; And they are never satisfied with beholding of God. 4. Rupertus consenting with the rest, that the Propitiatory shadoweth forth Christ; the pure gold, whereof it was made, his divine substance; the two Cherubs, the two Testaments, addeth this of his own: The shadowing of the Ark with their wings, sheweth, quia humilitatem crucifixi Domini dofe●dunt, that the two Testaments do defend the humility of our Lord, being crucified, from the blasphemies of the Jews, who thought him as smitten of God for his own sins, whereas he died for ours. 5. But Calvin leaving other curious observations, hath put all these together: 1. God in the Cherubs and Angels, by whom he exerciseth the government of the world, symbolum presentiae suae statuit, setteth forth a symbol, or sign of his presence. 2 Extensio alarum promptitudinem obsequii, etc. The stretching out of their wings showeth their ready service. 3. They look toward the Mercy seat, intenti ad 〈◊〉 Dei, as waiting upon God to know his pleasure. 4. And in that they are joined to the Propitiatory, it betokeneth, Christi descensu coelos apertos; That by Christ's descending the heavens were opened, and the Angels descended and ascended for the elects sake. 5. Mutuo● intuitus consensum d●signa●▪ Their mutual beholding one another showeth their joint consent in executing God's commandment. That former conceit of applying the two Cherubims to the two Testaments, Calvin refuseth as too curious. 6. Gallasi●● by the spreading of their wings understandeth the reverence of the Angels to the Majesty of God, shadowing their faces with their wings, as not being able to behold it. 7. Simlerus addeth farther, that in looking toward the Propitiatory, which signified Christ▪ is insinuated, that they look toward Christ, and are ready to serve and minister unto him: and by their looking they show their admiration of the great mystery of our redemption▪ which, as S. Peter saith, they desire to behold▪ 8. Osiander noteth further, that as God promised his presence in the Mercy seat, and from thence declared his will; so God is present to every one that seeketh him in Christ, and in him the secrets of God are revealed, and manifested unto us. QUEST. XXXIII. Of the matter whereof the table was made. Vers. 23. THou shalt also make a table of Shittim wood. 1. Now such things are described as were to be placed in the outward Sanctuary next unto the most holy place: and first the table, Lyranus. 2. And four things 〈◊〉 declared touching this table, the matter whereof 〈◊〉 should be made, of Shittim wood, the form, the parts, the crown, border, rings, and the vessels thereunto belonging, Pelargus. 3. The matter whereof it was made was Shittim wood, which was a most durable and lasting kind of wood: for the Lord intended, that these ornaments and instruments of the Tabernacle should not be renewed, but continue during all the time of the old Testament, until the coming of the Messiah: unless it should chance some of them to be lost, or taken away: as it is like, that in the captivity, both the Ark and golden Altar were lost: 2 Macchab. cap. 2.5. though that report have small probability, that jeremy should hide them in a certine cave, which could not be found again afterward. After the captivity the Altar of incense was renewed, because there was necessary use thereof in offering of incense, as we read of Zacharie, that he burned incense in his course, Luk. 1.9. but the Ark was not made again, because there was not such rise thereof, the Tables of stone being missing, which the Ark was specially made so contain and keep, Tostat. 4. This table also was overlayed with gold: so that, corpus mensae cedi inum ●uit, 〈…〉 etc. the body of the table was of Cedarwood, the bark or skin of gold. And it is like that it was covered with gold, both within and without, though it be not so expressed, as the Ark was before Cajetan. QUEST. XXXIV. Of the form and fashion of the table. Vers. 23. OF two cubits long, etc. 1. It is of the same height with the Ark, a cubit and half high, but neither of the same length nor 〈◊〉, it wanteth half a cubit of each: it was but two cubit's high and one cubit broad: and the reason is, because the Ark was made hollow, like a chest, for somewhat to be part within it▪ but this 〈…〉 in the hollow and neither part of it, but only in the plain part above, where the 〈…〉 were set, Tostatus. 2. Iosephus●greeth ●greeth with 〈◊〉 description, saving that he saith it was 〈…〉, which maketh a cubit and half, 〈◊〉 it for the larger 〈…〉, which containeth the space or measure of twelve fingers: so by this we may gather, what he meant before in the description of the Ark, when he said it was three hands high, that is, ● cubit 〈…〉▪ 3. But it seemeth strange, that josephus should liken this table unto the tabl● of Apollo 〈◊〉 Delph●●, and the 〈◊〉 thereof like to the bed- 〈◊〉, which certain Grecians, called Doriense did use: whereas Moses Tabernacle is far 〈◊〉 ancient, than the Temple at Dolph●s? and though 〈◊〉 were not, it is unlike that God would have taken a pattern from Idolaters. 4. Cajetan thinketh, that pe● d●s mensae erant de integritu●●mursa, etc. that the feet of the table were whole with the table▪ and not severed from i●▪ that it might be carried altogether. But this is no● like, that of one piece of wood, both the table-boord, and the frame could be made and vers. 26. the feet are named as a distinct thing from the table. 5. Some think, that whereas he is ●id to make a border four fingers broad, that the table-boord or plank was of that 〈…〉, Lyran. But that cannot be thence gathered: for this border served for another purpose to keep the table-feets together; it was not 〈◊〉 to the edge of the table: for to that end a crown or edge was appointed to be made before, vers. ●4. QUEST. XXXV. Of the placing of the two 〈◊〉, and the border of the table. Vers. 14. THou shalt make▪ thereto a crown of gold. 1. Whereas mention is made of two crowns, or edges of gold, and some borde●▪ Lyranus thinketh, that they were in effect the same, being only distinguished in place; that there was one broad place of 〈…〉, whereof four fingers covered the edge of the table, four ●●ngers stood 〈…〉 round abou●, and four fingers beneath: like as in a playing table, which hath the chesse-game on the one side, and the diceplay on the other, there is an edge which standeth up on both sides. So also Ioseph●s. But Tostatus misliketh this opinion, as contrary to the text; which describeth these three as diverse things, and one made after another▪ they could not then be all one part. 2. Yet Tostatus himself is deceived, who thinketh, that first the border was made round about the table, and then upon that was set a crown, to help to keep from falling the things set upon the table; and upon that, another crown fo●●omelinesse sake, to be an ornament to the table. So also Lippoman. But this cannot stand, for first one crown is appointed to be made, than the border, and then the other crown. It had been a preposterous description, if the two crowns had been set together; the border being appointed to be made between; and the second crown had been superfluous, the other serving sufficiently, both for use, and ornament. 3. Some think that these two crowns were set one upon another, to signify the two kingdoms, one of Israel, the other of Judah, Histor. soholastic. Contra. This is like to that other fancy of the Jews, that in the neither crown were pictured all the Kings of Judah from David, unto Zedechiah. As though Moses, being commanded to make every thing precisely, according to the pattern showed in the mount, would have omitted any thing in the description set before him. And further, the ground of this supposition is false; for one of the crowns was not set upon another. 4. Osiander thinketh, that the crown spoken of, vers. 25. is the same, which before was described, which was set aloft above the border: of the same judgement seemeth to be Hugo de S. Victor. Dud● illas coronas, quasi unam dixit; He speaketh of those two crowns as one. But the text speaketh evidently of two crowns, one to be made round about the table, vers. 24. the other to be round about the border. 5. Wherefore, the best description is this, that the crown first spoken of, was to be set round about the table to keep from falling such things as were set thereon, Simler. Ne aliquid posset e m●nsa elabi; Lest any thing should fall from the table, Cajetan. Ribera. Riber. de tempi lib. 2. cap. 10. Then that border of an handbreath did compass the feet of the table above, Vt immoti cohaererent; that they might be held together from parting asunder, Pelarg. jun. The other crown was under the table to keep it in, ne de trapezophora depelleretur, that it should not fall from the frame or trestles, jun. Pelarg. For otherwise, this description of the table should be imperfect; if there were nothing to hold the feet together, and to keep the table from swarving. josephus thinketh, that there were certain clasps which went thorough the rings, and caught hold of the edge or lip of the table, to hold it fast: but there is no mention made of any such in Moses description; and the use of the rings was only to put the bars thorough to carry the table by, vers. 27. QUEST. XXXVI. How the table of shewbread was carried. Vers. 27. OVer against the border shall the rings be, for places for bars, etc. 1. These rings of gold were placed in the upper part of the frame toward the table, for more convenient carriage, Lyran. And the text saith, that the ring▪ were over against the border, Cajetan. Or, juxta, next unto the border, as Oleaster interpreteth the word leumat, or leghumath. 2. Tostatus thinketh it probable, Quaest 27. in Exod. 25. that the rings were not in the long sides of the table, but in the breadth; for if they had been in the length of the table, which is supposed to have been borne of four men, two before, and two behind; there should have been but one cubit, which was the breadth of the table between them that carried it, which had not been room enough. So also Ribera. But I rather think with Montanus, that the rings were in the long sides, as before is showed in the description of the Ark: they had all one manner of carrying: and the space of a cubit between was sufficient, if it be supposed that the right shoulder of the one, was toward the left shoulder of the other: and they might see better so to go, carrying upon their near shoulders. 3. This further is to be considered, that there were two kind of carriages of the Tabernacle; and the things therein ● for such things as were light and portable they carried upon their shoulders, the rest, as the boards of the Tabernacle, and the large cover were carried in chariots, Num. 7.7, 8. Now some things were carried on their shoulders, that had no bars, as the golden candlestick, with the instruments thereto belonging for first it was wrapped and packed up in a soloth, and then p●t upon the bars, Numb. 4.10. and some things had bars, which they were not carried by, as the boards of the Sanctuary had bars, which served not for carriage, but to fasten them together, Tostat. qu. 27. QUEST. XXXVII. Of the dishes and cup● belonging to the ●able, the use, and number of them. Vers. 29. THou shalt also make dishes for it, etc. 1. Some, whereas here are four kind of vessels named belonging to the table, do leave it altogether uncertain, for what special purposes they served. Ab. Ezra saith, De his vasib●s scimus quid di●●rius 〈◊〉 nost●●, etc. Of these vessels we know what our Rabbins or masters say; and addeth no further, as though there were small certainty in their traditions. So also Cajetan. Ingenu● fate●r 〈◊〉 nescire tum form●● vaserum, tum off●●iae, etc. I ingenuously confess I know not, neither the fashions of these vessels, not their offices. But it is not good to leave this matter thus altogether in suspense. 2. And yet Tostatus opinion is not probable, that these vessels here named, were not all for the use and service of the table: but that the vessels which served for the use of the golden, and brazen Altar, were set upon this table; as the second, which is translated phialae, goblets, he thinketh were used to pour wine into; and the fourth sort, which the Latin interpreteth, cyathos, cups, were vessels to pour in wine with, like unto our spout-pots. But as Riber● well observeth, if we consider the smallness of the table, which was only a cubit broad, and the greatness of the loaves, Videbimus nihil loci relinqui ●et vasis; Lib. 2. the templ. cap. 1●. We shall find there was small room for those vessels, to be set upon that table. And beside, in Salomon's Temple, there were other tables beside, ten in all, which were made to set the vessels upon. ● Chron. 4.8. And whereas the Latin Translator readeth in the last place, C●ps, in quibus off●renda erant libamina, wherein drink offerings should be offered, as also read the Chalde and Septuagint, the word nasac, signifieth not only to pour out, but to cover; and so read here, Vatablus, junius, Oleaster. They were such vessels as the table was covered with: for what use of pouring out could there be, where was nothing set but bread? 3. Touching the number of these vessels; Montanus thinketh there were but two that were under the two rows of bread, and two above. But it is most like, that every one of the loaves had his dish below, and a cover for the same above: for to what end else served the cover, but to keep the bread close and clean? junius thinketh further, that every one had his incense cup above, because the Princes offered 12. incense cups, Numb. 7.84. and it may be gathered, Levit. 24.7. that every bread or loaf had incense put to it, for a remembrance, to be an offering made by fire unto the Lord, in stead or place of the bread, when it was renewed, and removed every Sabbath, jun. Pelarg. But herein josephus is rather to be credited, who was an eye witness of those ceremonies, who saith, there were two incense cups upon the two rows, which seemeth to be most agreeable to that text, Levit. 24.7. QUEST. XXXVIII. Of the four kind of vessels in particular, which served for the table. Vers. 29. THou shalt make dishes for it. 1. The word is ke●●rath, or keg●arath, which signifieth a hollow dish or platter. junius thinketh, they served formandis panibus, to fashion the bread with, that they should be all of one fashion. But it is not like, that these golden platters or dishes were used in the baking of the loaves; for these dishes were not removed out of the Tabernacle. It is probable, that the Priests themselves did bake the loaves of such flower as was offered them, for so they are commanded to do, Levit. 27.5. Thou shalt take fine flower, and bake 12. cakes thereof. But it is not like, as Hierom reporteth out of the traditions of the Hebrews, In cap. 10. Malach. 3. Antiquit. c. 10. that the Priests themselves did, s●rere, demetere, molere, coquere, both sow and reap, grind and bake these loaves. Neither, as josephus writeth, Ex publica praebetur panis non fermentatus; Unleavened bread was given in common: but rather flower was offered to the Priests (not ready baken bread) and then the Priests did bake it themselves, Levit. 24.7. But in the moulding, kneading and baking, they used not these golden dishes: it is like they had other iron moulds and dishes which they baked the bread in, as Borrhaius noteth out of the traditions of the Hebrews; the golden vessels only served to place the loaves in, being baked, and set upon the table. The Latin Translator calleth them acetabula, which properly signifieth saucers, or little dishes; but they were no small dishes, that contained loaves of that bigness, every one having eight pound, as thinketh Ribera: the word also signifieth saucers to put vinegar in, whereupon the interlineary gloss, by these vinegar saucers, would have signified, mordax praedicatio, quae vitia corradat, biting speech to nip sin. But this is very improperly gathered; for as Tostatus noteth, in the Tabernacle, nullus erat aceti usus, there was no use for vinegar. 2. The second kind of vessel is, caphath, which signifieth an hollow vessel, like to the palm of the hand, which served for the incense, junius, Vatablus, Pelargus. The vulgar Latin calleth them phiala●, cups to examine the wine in, which was offered, Lyran. Tostat. So also Rupertus, who thinketh they were glasses: but that cannot be, seeing all these vessels were of gold; and here was no use for vessels and cups to receive wine in: all these served for the shewbread table. 3. The third kind are kesoth, which were not thuribula, incense cups, as the Latin Interpreter, whom Lyranus and Tostatus follow, for they are spoken of before. R. Solomon thinketh, they were golden canes or reeds, which were put between the bread, to convey the air unto the loaves, that they should not mould. So also Vatablus, and Montanus. But they were rather covers for the other plates and dishes, to cover the bread, and keep it close, and so they might better be preserved from putrifying or moulding: so thinketh R. jehudah, a most ancient Hebrew writer: and this is the more probable, because Num. 4.7. they are called scut●llae tegminis, plates to cover with, jun. 4. The fourth sort of vessels are called Menaki●th, which word cometh of nakah, to cleanse. 1. junius calleth them scopulas, besoms, Cajetan, mundateria, cleansing things, Montanus, expurgatoria instrumenta, instruments to keep the table clean with. But seeing these instruments were all made of gold, they had been very unfit to sweep or cleanse the table. 2. Neither were they cyathi, pouring cups or spout-pots, as Tostat. Lyran. following the Latin text, which readeth, to offer drink offerings: whereas the word nasal, signifieth rather here to cover, than to pour forth, as is before showed. 3. Oleaster thinketh they were certain mantils, that covered the bread and other vessels: but this could not be, because they were all of gold; and the face, or shewbread was not covered or hid in the Tabernacle. 4. Therefore it is most like, that these were the covers to the incense cups, as they are joined with them▪ Leu. 4.7▪ as the other before called kesoth, served to cover the bread-plates, or dishes. So Va●abl. Lippom. QUEST. XXXIX. Why it was called the shewbread or face-bread. Vers. 30. ANd thou shalt set upon the table shewbread, or face-bread. 1. R. Salom. imagineth they were called face-bread, because on two sides they were turned up like unto simnels. 2. Other of the Hebrews think they were so named, because they were made four square like unto a brick, with four plain sides, which they call faces, Ex Oleast. 3. Others, because they were baked in certain moulds, and so were of the same fashion above and below, otherwise than our common bread, which is flat on the bottom next the hearth, and round above, Tostat. Lyran. 4. Cajetan conjectureth, that they were notati characteribus duodecim sil●erum Israel; printed with marks of the twelve sons of Israel, and therefore so called. 5. But indeed they have that name given them, because they were always in the face and sight of God: as the words following expound, Before my face continually. And in the same sense the Septuagint translate here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, face-bread, or presence-bread: and sometime they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shewbread, which term the Apostle retaineth, Heb. 9 and the Latin translator followeth, calling them panes propositionis, shewbread, in the same sense: because they were always set forth and showed as in the presence of God: but the sense is more full and evident to call them panem facierum, as Vatab. Montan. Pagnine, or in the singular, panem fancies, face-bread, jun. because the word panim in the Hebrew wanteth the singular, Ribera. And whether from the Hebrew word panim in this sense, the Latin word panis, bread, may not be derived, I leave it to the Readers consideration. QUEST. XL. Of the order and quantity of th●se loaves. COncerning the order and manner of setting these loaves: 1. Tostatus thinketh that they were set in duobus cumulis, in two heaps: and his reason is, because otherwise so many loaves, being of that bigness containing every one two tenth deals of an Epha, could not be placed in a table of so small breadth. 2. But it is more like, that these twelve loaves were placed in duobus ordinibus, in two rows or orders, one upon another: as may be gathered, Levit. 24.6. Thou shalt set them in two rows, or orders: six in each row: and the same reason alleged for the heaps may be urged against Tostatus: for unless these loaves so many in number, and so great in quantity had been placed in order, and not tumbled in heaps, they could not have been all set in so small a room. 3. And concerning the quantity of these loaves, they did each of them consist of two tenth deals of an Epha, that is, two Homers, Levit. 24.5. And every Homer held about three pints, as is showed before, qu. 24. in chap. 16. josephus saith that every loaf contained two of the measures called Assaran: Lib. 3. Antiqu. and the Assaran held seven of the measures called Ch●tyla, which was about a pound weight: Lib. 2. the templ. cap. 10. so that every one of those loaves did weigh about seven or eight pound, Ribera. QUEST. XLI. Of the mystical signification of the table of shewbread. NOw as touching the mystical sense and application of the table of shewbread, with the instruments thereof: 1. Beda by the table made of Shittim wood understandeth the Scriptures, consisting of the holy acts and sayings of the Prophets and patriarchs: By the four rings the four Evangelists, by whom the Gospel was catried and preached to all the world: By the four feet, the four senses of Scripture, the historical, allegorical, tropological, anagogical. Rabanus also followeth the same steps. 2. By the diverse vessels, the goblets, the incense cups, the dishes, Gregory understandeth the diversity of gifts in the Church, which all help to furnish the Lords spiritual table. 3. josephus by the table and twelve loaves, thinketh the year with the twelve months to be deciphered. 4. Genua●●us thereby understandeth the earth, and by the loaves the fruit thereof. 5. Some by the Altar of incense understand the contemplative life, which is spent altogether in the contemplation and praise of God: by the table of shewbread, the active life of those which are given unto good works: by the golden candlestick, such as both in words and works, in contemplation and action do shine as lights, Ribera. 6. But these mystical diductions are somewhat curious. Yet thus far these typical ceremonies may safely be extended: the Ark signifieth the presence of God in Christ; the table of shewbread the family of Christ, which is nourished and fed by him: by the golden candlestick, the manner of administration in the Church is represented, which the Lord doth illuminate by his Spirit, jun. in Analys. Rupertus by the bread understandeth the true bread of life, which is Christ Jesus: so also Marbachius. Ferus by the incense upon the bread collecteth, that we must join prayer and thanksgiving with the preaching of the word: by the crown is signified the hope of everlasting life, where we shall sit down at Christ's everlasting table in heaven, Simler. By the twelve loaves, the whole Israel of God, which is fed by his word, Borrhaius. And they were taught hereby, quod Deus panem larg●tur, that God giveth bread and food, Tostat. qu. 28. and that their very meat is consecrate unto God, and therefore should feed soberly and reverently, as in his presence, Calvin. And by the vessels of gold, all Christians should learn, ut dent operand, ut vasa sint aurea, non fictilia; to do their endeavour, that they may be vessels of gold, vessels of grace and election, not earthen vessels, and vessels of wrath, Osiander. QUEST. XLII. Of the form and fashion of the candlestick. Vers. 31. ALso thou shalt make a candlestick of pure gold, of work beaten one with the hammer, etc. 1. josephus is deceived in his description, who saith, that this candlestick was ex aur● fusili, Lib. 3. Antiqu. cap 3. sed non solido, of molten gold, and not solid: whereas it was of one solid work beaten out with the hammer. In another place also he saith it was made of iron, covered with plates of gold. If it be answered for josephus, that he speaketh of some other candlestick, which was afterward made of iron: it is not like, that any time the Israelites were so destitute of gold, but that they had sufficient to make one candlestick, Tostat. quaest. 29. & 31. 2. By this description of the candlestick it is evident, that the picture which is to be seen in Rome of the golden candlestick, which Titus brought from Jerusalem, and carried in triumph, is not right, because it is not set forth with bowls, knops and flowers, as this is, Ribera. 3. The fashion of the candlestick was on this manner; the shaft went upright, and stood in the midst upon his feet: and from this shaft went out 6. branches, 3. on the one side, and 3. on the other, one above the other: which went out by couples, one on the one side, and over against it one on the other side: neither were they all of one length: for the nethermost branches were longest, and the uppermost shorter, so that they all were of one height above, Tostat. 4. The body or shaft had four bowls, like unto open almonds, and as many round knops, and as many flowers. And under the first knop, came out the first two branches, and so under the second, and third: and in the top, after the branches were gone forth, were the fourth bowl, knop, and flower, Beda. So likewise in every one of the branches, there were three bowls, as many knops and flowers. R. Salom. and Montanus, with whom agreeth the description in the Geneva Bibles, make in every branch three bowls, but beside, but one knop and one flower, because vers. 33. it is said, three bowls in the plural, and but one knop and one flower in the singular number. But Lyranus, with whom consent Cajetan. Tostat. qu. 31. and Ribera, Riber. lib. 2. de Templ. ●. 12. think better, that every bowl had his knop and flower, to be answerable to the work of the shaft; which had four bowls, and as many knops and flowers, vers. 34. So also Beda. 5. Beside, Montanus is of opinion, that the uppermost lilies or flowers served for the sockets or lamps, where the oil was put to feed the light: so also Pelarg. Genevens. But the flowers only were made for ornament, Calvin. And beside the bowls, knops and flowers, there were seven lamps, as vers. 37. after the description of the shaft and branches, with their knops and flowers, it is said, Thou shalt make thee seven lamps thereof. So Tostatus quaest. 29. and Ribera: and 1 King. 7.29. mention is made of lamps, beside the flowers; which lamps were also made out with the hammer, as the rest were: for the whole candlestick, with every part thereof, was appointed so to be made. 6. But whereas it is added, To give light toward that which is before it, vers. 37. cajetan's and Oleasters observation is somewhat curious, that because these lights shined directly to that part which was before it, that is, toward the table of shewbread, right over against it, that every socket had r●strum in 〈◊〉 part, a certain nosle hanging out, whereby it cast light forward: but indeed the meaning is, that is was to cast light toward that which was before it, that is, every way; as junius translateth. QUEST. XLIV. Of the place where the candlestick stood. NOw further it is to be considered: 1. That there was but one candlestick in the Tabernacle made by Moses, which was sufficient. Solomon indeed afterward made ten lamps, whereof five stood on the one side, and five on the other, 1 King. 7.29. because the Temple was wider and larger. josephus saith, he made ten thousand candlesticks. Lib. 8. Antiqu. cap. 2. But it is like the place is corrupted, and ten thousand put for ten. 2. The place where this candlestick was placed, was not in the most holy place, for thither the Priest went but once in the year; but the lamps of the candlestick were renewed daily: neither did it stand in the outward court, which was open, for than it had been subject to wind and weather, Ribera. And there was the Altar of burnt offering, whereon the fire burned continually, and never went out, Tostat. The place was therefore in the Sanctuary, next unto the most holy place; where, because it was continually covered over, there was necessary use of this light, for the daily service, and ministration of the Priests there, Tostat. quaest. 29. QUEST. XLV. Whether the candlestick were made to Moses hand. Vers. 37. ANd thou shalt make thee seven lamps, etc. 1. Here that slender conceit of the Jews is confuted, that think this candlestick was made to Moses hand, because it was so curious, and full of work, that Moses could not tell how to make it: for it is here directly said unto Moses, Thou shalt make thee seven lamps: if then he caused to be made one part of it, it is certain, that he did so in the rest of the parts: and afterward, chap. 31.8. Bezaliel and Ah●liah were appointed among other things to make the candlestick: therefore the Jews conceit hath but a slender ground, because it is said, tegas●h ●iet, the candlestick shall be made: for before it is put in the active, vegasitha, And thou shalt make. 2. And in the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tegaseh, they have another observation as slender & curious, because the letter jod, is superfluous, for ordinarily it should be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tiggaseh with dagesh, without jod: they think jod, which signifieth ten, to be added, to signify, that afterward Solomon should make ten candlesticks, as he did, 1 King. 7. But it is an usual thing with the Hebrews, for this letter sometime to be defective▪ sometime to be superfluous, without any mystery. Yet Tostatus is here deceived, that saith they ground this their conceit here, quia deficit litera jod, because the letter jod was wanting: for in the foresaid word, jod is not wanting, but superfluous. QUEST. XLVI. Of the instruments belonging to the candlestick. Vers. 38. THe snuffers, and snufdishes. 1. There were two kind of instruments which belonged unto the golden candlestick, the snuffers, wherewith the lamp was purged: the word malec●chaim, is taken also for tongs, wherewith coals are taken out of the fire, Isay 6. and because snuffers are as it were little tongs to the like purpose, they are called by the same name, Oleaster. The other instrument, junius thinketh, served to cleanse the dropping of the lamps, Lyran. So also Tostatus thinketh they were certain vessels containing water, to quench the snuff in, that it should not smell. 3. There were also certain pipes to every lamp, wherein the oil was put, to run into the nosle or bowl of the candlestick, where the lamp burned, as may appear by Zacharies' description, How Zacharies' description and Moses agreeth together. chap. 4.2. where the Prophet alluding unto the fashion of the golden candlestick in the Temple, (for otherwise if he had made any new description, the Jews would not have given any credit unto him) maketh mention of seven lamps, and a bowl, that is, to every one a bowl to receive the oil; and of seven golden pipe. Now all these are here in Moses comprehended under the name of lamps, which had both their several pans, and receptacles of the oil, and certain little pipes, and conveyances beside to pour in the oil by, Tostat. qu. 30. QUEST. XLVII. How much a talon was. Vers. 39 OF a talon of gold. 1. The scholastical history maketh mention of three kind of talents: the Merchant's talon, which was fifty pound, the Citizen's talon, which was 70. pound, and the talon of the Tabernacle, which was 120. pound, Tostat. qu. 33. 2. There was also the common talon, which contained 60. pound, and the great talon, which was 80. pound. Ribera. 3. Oleaster thinketh, that the word here used, cicar, signifieth not a talon, but portionem, frustum, a piece, or portion: who herein dissenteth from all Interpreters in this place: and if no certain quantity of gold had been named, it had been a very imperfect description, to say, Of a piece of gold. 4. josephus esteemeth this talon at 100 pound. Epiphanius, at 125. pound: but the right valuation, as Rab. Solomon thinketh, was 120. pound, double to the common talon. So also Rupertus, Tostatus, Ribera, Lippoman. And every pound contained 60. common sicles, Ribera. As may be gathered by comparing these places together, 1 King. 10.17. and 2 Chron. 9.16. For in the first place it is said, Three pound of gold went 〈◊〉 a shield: and in the latter, Three hundred shekels went to a shield. A talon of gold then by this account, weighed 7200. shekels, counting the talon at 120. pound, and every pound at 60. shekels. And a pound of gold in value is esteemed at 100 crowns, and the talon at 12000. crowns, jun. Montanus then is deceived, which maketh the weight of a talon to be but a thousand and eight hundred sicles: therein following Camhius, and Levi Getson, in 1 Sam. cap. 17. 5. Now the reasons why the sum of gold is named, whereof the candlestick should be made, and so not in the rest, may be yielded to be these two; both because the candlestick was all of gold, so were not the other, neither the Ark, nor the table: and for that their measure is se● down, both the length, and breadth, and so they might guess how much gold might go to the making of them by the measure: but here, because there is no proportion set down of the candlestick, the gold is summed, that went to the making of it, Tostat. qu. 33. QUEST. XLVIII. Of the mystical application of the candlestick. COncerning the application of this ceremonial part of the Tabernacle. Lib. 3. Antiq. cap. 8. 1. josephus by the seven lamps understandeth the seven Planets, and the greatest in the midst showeth the Sun, the greatest and the middlemost of the Planets. 2. Tostatus by the candlestick would have set forth the life of man, and by the seven branches the seven days of the week, which being multiplied do measure out the time of man's life, q. 33. 3. So Rupertus by the six branches would have insinuated the six days of the creation, and by the shaft in the midst, which made the seventh, the seventh day, wherein God rested. 4. Beda, by the three branches one way, and three another, thinketh to be understood the Doctors of the Church, which in the old Testament did fidem sanctae Trinitatis designare, etc. hold the faith of the holy Trinity. But these applications are somewhat curious and against the Apostles rule, Which are shadows of things to come, but the body is in Christ, Coloss. 2.17. These types therefore and figures are shadows of things to come, not past, or then present, and they must be referred to Christ the body of them. 5. Wherefore, 1. this candlestick some understand to be the Church of God, as Apocal. chap. 1.2, 3. the Churches are compared to candlesticks, Ribera, Piscator. But they are single candlesticks, not the candlestick with seven lamps. 2. It better therefore signifieth Christ, who is the true light that enlighteneth his Church: as Gregory, Quis in candelabro, nisi redemptor humani generis designatur? In Ezec●i●●. homil. 6. Who is expressed in the candlestick, but the redeemer of mankind? So also Beda: Hastile candelabri ipse qui est caput Ecclesia debet intelligi: By the shaft of the candlestick must the head of the Church be understood. Ferus also to the same purpose: Candelabrum Christus, qui veri luminis est sustentaculum: Christ is the candlestick, who is the upholder of the true light. 3. The six branches do betoken the Apostles and Pastors of the Church, which are as branches which come from Christ, who is the vine, as these do issue out of the shaft or body of the candlestick, Marb. 4. The seven lamps do signify the manifold gifts of the Spirit, Pelargus. 5. The knops and flowers, the diverse graces and ornaments which the Lord endueth the faithful with, Simler. 6. As the candlestick gave light unto the Tabernacle, so we are in darkness, unless the Lord, Sursum Ecclesiam illuminet, from above do lighten his Church, Calvine. 7. As the six branches do make one body with the shaft, so, Ministri in Christo concordiae studeant: Ministers in Christ must study for concord, Osiand. 4. Places of Doctrine. 1. Doct. Of the divine nature of Christ. Vers. 9 ACcording to all that I shall show thee, so shall they make the form of the Tabernacle, etc. As God appointed the form and fashion of the Tabernacle: but the matter thereof was offered by the Israelites: So Christ took his humanity from among men: Divinita●, quae mera forma est, à Deo patre ab at●rno genita est: but his divine nature, which is as the form, was begotten of God his Father from all eternity, Simler. As touching his humanity the Apostle saith: Heb. 2.14▪ For as much as the children were partakers of flesh and blood, he also himself took part with them. Of his divine and everlasting being the Evangelist speaketh: In the beginning was the Word, and the Word was with God, and that Word was God, joh. 1.1. 2. Doct. God will not be worshipped with will-worship. FUrther it is hence gathered, Forma Tabernaculi non relicta est hominum arbitrio, etc. The form of the Tabernacle is not left to the will of man, no not to the judgement of Moses: to teach us, that God will not be served with will-worship, according to the devices and inventions of men, but as he himself hath prescribed, Pelarg. Piscat●r. So our blessed Saviour allegeth in the Gospel out of the Prophet: They worship me in vain, teaching for doctrines the commandments of men, Mark. 7.7. 3. Doct. Of the ministry of Angels. Vers. 18. THou shalt make two Cherubims of gold. Which showeth that God useth the ministry of Angels in protecting of his Church, Piscator. As the Apostle saith, Are they not all ministering spirits, sent forth to minister for their sakes that shall be heirs of salvation? Heb. 1.14. 4. Doct. Our sins are covered in Christ. Vers. 21. ANd thou shalt put the Mercy seat upon the Ark. This Mercy seat signifieth Christ; that as it covered the Ark where the tables of the law were kept, so our sins which are discovered by the law, Tecta sunt operculo illo gratia & reconciliationis, are covered by that covering of grace and reconciliation: as it is in the Psalm, Blessed is he whose wickedness is forgiven, and whose sin is covered, Psal. 32.1. Borrh. 5. Places of Controversy. 1. Confut. Against the sumptuous decking and adorning of Churches. Vers. 3. THis is the offering which you shall take of them, gold and silver. This is no warrant now, because the Tabernacle in the old Testament was adorned with silver and gold, and other precious things, that now the Temples of Christians should be set forth with such ornaments: Vbi enim verbum, ubi mandatum? Where have they any word, or warrant for these things, as Moses had then? Gallas. The houses of prayer are to be reverently kept, and decently set forth: but superfluous and sumptuous ornaments do not beseem the house of God: he looketh not to fair and beautiful Churches, but unto the humble and contrite heart, as the Prophet saith, Isa. 66.2. 2. Confut. Against the Manichees, who refused the old Testament. Vers. 8. THat I may dwell among them. The Manichees who took exception to the old Testament, said, that herein it was contrary to the New; that God should dwell in houses made with hands: whereas our Saviour saith in the New Testament, that heaven is God's seat, and the earth is his footstool, Matth. 5. there can be then no house made for God to dwell in. This objection Augustine returneth upon them again, showing that this testimony is first alleged in the old Testament, Heaven is my throne, earth is my footstool, where is that house that you will build for me? Isa. 66.1. And therefore therein the old Testament and new concur, that God dwelleth not in Temples made with hands: and yet both in the old and new Testament God is said to have his house: therefore he concludeth, Adaliquam significationem in utroque testamento accipi, etc. that is so said and taken to signify some other thing, etc. God then is said to dwell in the Tabernacle, August. contra Adimant. c. 10. not because any place can comprehend his Majesty, but because there it pleased him by some visible signs to manifest his presence. 3. Confut. Against the superstitious opinion of the virtue of ceremonies. Vers. 22. THere will I appoint with thee. Though the Ark were the place where the Lord revealed himself, and showed evident signs of his presence: yet the Israelites were too superstitiously afterward addicted to the external ceremony: and thought themselves sufficiently protected, if the Ark were with them. As in Heli his time, when they brought the Ark into the camp, they thought themselves sure of the victory against the Philistines: 1 Sam. ●. but the Lord caused both them and the Ark to come into their enemy's hand, to teach them to lay aside all carnal confidence, and to seek unto the Lord. As the superstitious Israelites in this respect abused the Ark; so the Romanists put their confidence in their breaden god, consecrated host, going with it in procession, and carrying it about in the fields. But this is to attribute too much unto signs, Simlerus. 4. Confut. That Moses Ark is not at Rome in S. john Lateran's Church. THis Ark which Moses made, the author of the Scholastical history thinketh to be in Rome in the Church of S. john L●teran, under the Altar there; and by that supposed evidence, would prove that the Ark was not made according to the measure of the Geometrical cubit. But Tostatus showeth that not to be so, Tostat. qu. 14. in 25. cap. because it is mentioned, 2 Maccab. 2. how jeremy hid the Ark in a cave, which afterward could not be found. This authority presseth them, because they hold the first and second books of the Macchabees to be canonical. And howsoever it standeth for the truth of this report, it is evident that the Ark was lost before or in the captivity of Babylon, and that the second Temple built after the captivity never had it. By this than it appeareth what small credit is to be given unto those relics, which are so much boasted of in the Papal Church. 5. Confut. Against the erecting and setting up of Images. Vers. 22. Between the two Cherubims. The idolatrous Romanists have no warrant from hence for their Images, which they set up to be adored in their Churches: 1. Moses had God's commandment to do it, they have no such direction. 2. That was a time of figures and ceremonies, and typical representations: but now in the clear light of the Gospel all such types and figures are ceased. 3. Those Cherubims were not set forth publicly in the people's view, but kept in the most holy place, whither none had access but the high Priest: neither was it lawful for any other Priest or Levite to gaze or look upon it. Therefore this is no warrant for the setting up of Images in Churches in the open sight and view of the people, who thereby are bewitched, and withdrawn from the true spiritual worship, Simler. Gallas. 6. Confut. Against the jews, that they are cast off for crucifying of Christ. Vers. 22. THere will I appoint with thee, or, meet thee. Chrysostome from hence doth notably convince the Jews, that God hath forsaken them, and cast them off, because now they have not the Ark nor Propitiatory seat, from whence the Lord used to speak. And if the Jews should, hominibus imputare rerum suarum vastation●m, impute unto men the ruin and destruction of their state; he thus answereth: First, that men could not have destroyed their City, Nisi Deus permisisset, unless the Lord had permitted it to be done. Secondly he saith: But be it granted that men pulled down your walls, Num ignem ex alto d●vehi vetuit homo? Did man forbidden fire to be brought from heaven? Num vocem ex propitiatorio audiri solitam inhibuit homo? etc. Did man forbid that a voice should be heard out of the Propitiatory? Did man take away the declaration of Gods will by the precious stones in the Priest's breastplate, and the sacred unction? etc. An non Deus haec omniae submovit? etc. Did not God take all these away? Thirdly, if the Jews shall answer, Quoniam civitate ●aremus, caremus & istis, etc. Because we are without a City, we want these things also, etc. He addeth further: yet after the Temple was destroyed, and the Altar broken down, there were Prophets in the captivity, Daniel and Ezechiel▪ say then, Qu●m ob causam nunc non habetis Prophetas? What is the cause that now ye have no Prophets? Is it not evident by this, Quòd Deus vos repulerit, that God hath cast your off? And why hath he cast you off? Ob illum crucifixum, & impium illud facium: because of that impious fact in the crucifying of Christ And whence doth this appear? because before, when ye lived wickedly, ye obtained many things, now, cum videamini modestiùs vivere, when ye seem to live more soberly, yet ye suffer more grievous punishment, not quicquam eorum contigit hab●re, quae prius habebatis, Orat. 3. 〈◊〉 Jud●●s. and ye enjoy none of those things which before ye had, etc. To this purpose Chrysost. 7. Confut. Against the Romanists, concerning their ni●● orders of Angels. NOw further, whereas these winged pictures, which were made upon the Mercy seat, are called Cherubin, which is a name indifferently given to the blessed Angels in general; it is evident, that it is no special order, as the Romanists have curiously ●orted the Angels into nine orders: whereof the Cherubin, Seraphim, and Thrones, are the three highest. And Tostatus, one of their own writers, confesseth, Quaest 19 in c. 25. Exod. that in this place, Aequaliter Cherubim ad omnes ●eato● spiritus referantur▪ That the Cherubin here equally may be referred to all the blessed Spirits, etc. And as in this place, so in other also, the Cherubin and Seraphim are names and titles given to the Angels in general, as Isai. 6. Ezech. 1. and 10. See more hereof elsewhere, Synops. C●ntur. 2. err. 1. 8. Confut. Against the superstitious use of candles in Churches. Vers. 37. THou shalt make thee seven lamps thereof, etc. to give light, etc. The use then of this candlestick and the lamps thereof, was to no other end than to give light in the Sanctuary, which was covered. Tostatus addeth further, Quaest 30. i● cap. 25. Non solùm lumen candelarum est ad necessitatem toll ●id●●um tenebrarum, sed etiam ad honestatem & cultum, etc. The light of candles is not only for necessity to remove the darkness, but for more comeliness, and it belongeth unto worship, etc. Which superstitious conceit is convinced in this place. These lamps were ordained only to give light: therefore at noon day when there is no use of candle light, to set up tapers and candles, is a superfluous and a superstitious use. 6. Moral Observations. 1 Observ. God must be honoured with our riches. Vers. 2. REceive an offering for me of every man, etc. Whereas God requireth an offering of the people out of their substance; it showeth that our goods are not ours, to waste at our wills, but God looketh to be honoured with them, and to have them employed unto his glory, B. Babingt. As the Wiseman saith, Prov. 6.8. Honour the Lord with thy riches, and with the first fruits of thine increase. 2. Observ. We must give unto God with a willing heart. WHose heart giveth it freely. So also chap. 35.5. Whosoever is of a willing heart, let him b●ing this offering unto the Lord; which showeth, that what is bestowed upon God's service, should be given willingly and cheerfully: as it is said in that great offering of David and the people toward the building of the Temple which Solomon made, The people offered willingly unto the Lord, with a perfect heart, 1 Chron. 29.9. and David thus professeth, vers. 17. I have offered willingly in the uprightness of mine heart all these things. So the Apostle saith, The Lord loveth a cheerful giver, 2 Cor. 9.7. B. Babing. 3. Observ. Of the diversity of gifts, which every man must employ accordingly, as he hath received. Vers. 3. TAke of them gold, silver, brass, etc. This showeth that in the Church there are diversities of gifts: God hath endued some with gold and silver, some with brass: all have not the like gifts, as the Apostle saith, There are diversities of gifts, but the same spirit, 1 Cor. 12.5. No man therefore can excuse himself, that he hath nothing to offer: if he have neither gold, silver, nor brass, yet he● may bring goats hair, B. Babing. He that hath neither gold, silver, nor brass, Osserat vel pilas capraru●, & munere suo defunctus est; Let him but offer goat's hair, and he hath done his duty, Ferus. 4. Observ. What desire we should have to the Lords house. Vers. 8. THat I may dwell among them. Seeing the house of God is the place of God's habitation, and there is his presence, it showeth with what delight and desire we should come unto God's house, and with what reverence we should behave ourselves there, as jacob said, How reverend i● this place! ●●mil. 36. in 1. ●● Corinth. this is no other but the house of God, and the gate of heaven, Gen. 28.17. So Chrysostome excellently saith, Non est ecclesia tonstrina, aut unguentaria tab●rna, etc. sed locus Angelorum, regia coeli, coelum ipsum, etc. The Church is no Barber's shop, or Apothecary's house, but a place of Angels, the palace of heaven, yea heaven itself. 5. Observ. God's law must be laid up in the heart. Vers. 16. THou shalt put in the Ark the Testimony. As the tables of the Law were laid up in the Ark▪ so the Law and Word of God must be kept in a faithful heart: as the Prophet David saith, I desired to do thy good will O my God, yea thy law is within my heart, Psal. 40.8. Piscator. 6. Observ. We must readily obey God's will, as the Angels. Vers. 20. THe Cherubims shall stretch their wings on high. The Angels have their wings ready spread, to show how serviceable they are at all appointments, always in a readiness to do the will of God; to teach us that we also should imitate this cheerful and ready service of the Angels, in our willing and prompt obedience in the earth: as we are taught to pray in the Lord's prayer, Thy will be done in earth as it is in heaven, B Babing. 7. Observ. To use the creatures of God soberly. Vers. 30. THou shalt set upon the table shewbread. Seeing the daily bread which they did eat, was made of the same come, whereof the shewbread was, which was always in the presence of God; it teacheth that we should soberly use the creatures of God, as always being in his sight: as the Apostle saith, Whether ye eat or drinks, etc. do all to the glory of God, B. Babing. 8. Observ. That nothing can escape God's sight, in whose house there is always light. Vers. 37. THou shalt make seven lamps, etc. to give light. There is light in God's house: whatsoever is there done, is soon espied: nothing can escape God's sight: Ne putes te in domo Dei malè posse conversari & occultari, etc. Think not that thou canst live wickedly in God's house and be hid, Oleaster. Therefore Christ's eyes are said to be as a flame of fire, which pierceth and searcheth all things, Revel. 1.14. CHAP. XXVI: 1. The Method and Argument. AS in the former Chapter such things are described, as were to be placed within the Tabernacle, so now followeth the description of the Tabernacle itself in this Chapter, whereof there are two parts: the first containeth a declaration, how the Tabernacle should be made, with every part thereof, to vers. 31. the second, in what order every thing should be disposed in the Tabernacle, vers. 31. to the end. In the first: 1. The curtains are appointed to be made: 1. Of what matter, and how many, v. 1. 2. Of what measure, form and fashion, v. 2, 3. 3. The things, thereunto belonging are described, the strings & taches with the use of them, v. 5, 6. 2. The cover are described: first the curtains of goat's hair: 1. The number of them, vers. 7. 2. The measure and scantling, vers. 8. 3. The necessary appertenances thereunto, the strings and taches, vers. 10, 11. 4. The use, vers. 12, 13. secondly, the covering of rams skins: thirdly, the covering of badgers skins is appointed to be made, vers. 14. 3. The boards are mentioned in the next place, which should serve to hold and bear up the Tabernacle: which are described, first in general, their measure and fashion, with tenons, vers. 16, 17. secondly, in particular: 1. Both for the number of boards, with their sockets on the South side, vers. 18, 19 then on the North side, vers. 20.21. and on the West side, vers. 22, 26. 2. As also for the form and fashion; they must have five bars of every side, vers. 26, 27, 28. and both the bars and boards must be covered with gold, vers. 29. In the second part, which showeth the disposition and order: first, the manner of disposing of the things belonging to the most holy place is described: 1. Concerning the partition, consisting of a veil, vers. 31. pillars, vers. 32. and the sockets and hooks, vers. 32, 33. 2. As touching the things to be placed there: the Ark, vers. 33. with the Mercy-seat, vers. 34. Secondly, in the outward part of the Tabernacle, without the veil. 1. The order is set down, how the things there placed should be disposed, the table, and the candlestick. 2. The veil is described, with the pillars, their heads and sockets, vers. 36, 37. 2. The diverse readings. Vers. 1. Of fine twined linen. G. or, èxyline, ●omba●i●e. I. josephus thinketh they were, contexta è 〈◊〉, woven of wool, G.I. or cotton, better than, è byss●, of silk, c●ter. for seeing the curtains of the outward court were made of the same, chap. 27.9. it is like that it was not silk, sho●. Vers. 4. Thou shalt make strings. G.I. or, loops. B. laqueolos. A.P. better than, a●s●la●, clasps. G.B.I. L.S. cum cater. they are described afterward, vers. 6. Iule●th. loops, strings. H. Vers. 5. In the edge of the first curtain, on the outside in the coupling. I.A.P. better than. I.A.P. in the edge of the one curtain, in the selvedge of the coupling. B.G. For it is not here expressed with selvedge; the word signifieth the extremity, or extreme part, that is, the further edge of the first curtain, where it was joined to the second; the other Interpreters, S.L.G. are further off from the sense. Vers. 5. The strings shall hold one curtain to another. I. not, the strings shall be one right against another, I. c●ter. See in the end of the 7. qu. more of the best reading here. Vers. 24. Shall be as twins. I. or, do●ble, or, couples. V.A.P. better than, shall be joined. I.U. B. G. L. cum caeter. tammin. H. twins, as Gen. 38.27. Vers. 28. The middle bar shall be in the midst of the boards going from end to end. I. better than, I. the middle bar in the midst of the boards, shall go from end to end. B. G. V. cum c●ter. The place of the bar is described, not the manner of going thorough, which was common to them all. Vers. 37. Their hooks of gold, uncis. I. knops or buttons, uncinis. B.U.A.P. not heads. C.L.S. va●im, fini●ieth crooked hooks, like the letter van. See qu. 24. 3. The questions discussed and handled. QUEST. I. Of the name of the Tabernacle, and which part of the Sanctuary was properly so called. Vers. 1. THou shalt make the Tabernacle. 1. This word translated Tabernacle, in the Hebrew, miscall, which properly signifieth, hab●taculum, an habitation, is taken either generally, and so it was divided into two parts, in clausam, & apertam, into that part which was covered, which was properly called the Tabernacle, or that which was open, where they offered their burnt offerings, which could not be made in the covered part, because of the fire and smoke ascending: or particularly, the Tabernacle was taken for the special and principal part, which was, the curtain made of blue and purple ●ilke, Arias Montan. 2. The rest, beside this, were either apertoria Tabernaculi, vel late●a, the cover of the Tabernacle, which were three, of goat's hair, rams skins, and badgers skins. By looking then exactly into the text, we shall find, that the Tabernacle consisted substantially of those ten curtains first described, Cajetan. 3. Tostatus giveth this annotation of this word Tabernacle, which signifieth an house made ex tabulis, of boards. But howsoever the Latin word may be so derived, the Hebrew word miscan, signifieth an habitation, of sucan, to dwell, as the Lord himself saith, chap. 25.8. They shall make me a Sanctuary to dwell in. The boards were not this Tabernacle; for it is said, vers. 15. Thou shalt make boards for the Tabernacle; and the curtains of goat's hair was a covering for the Tabernacle, vers. 17. The curtains than first described, are properly called the Tabernacle, miscall: the other curtains were called, ●he, Ite●t●rium, a Tent, Vatablus. QUEST. II. Why the Lord appointed a Tabernacle to be erected, and that in the wilderness. THou shalt make a Tabernacle. 1. It was requisite, that a special place for God's worship should be made, for more reverence sake, as we see that Kings and Princes, pulchriores habitationes possident, have more costly and beautiful houses, that they might be had in greater admiration. So that, although in respect of God himself, who filleth heaven and earth, there was no necessity of any place; yet in regard of men, it was necessary in those two respects, that having a peculiar place ordained for the worship of God, Cum majori reverentia accederent; They should approach with greater reverence, Et per dispositionem talis Tabernaculi significarentur, etc. And that by the disposing of such a Tabernacle, 1. ●. qu. ●02. ar●. 4. in Cor. & ad 1. those things might be signified, which belonged unto Christ. Thomas. 2. It pleased God, that this Tabernacle should be first erected in the wilderness, before they came into Canaan: 1. Not so much because Moses that great Prophet, who was to end his days before they should come into the promised land, was the meetest instrument, to set forward that work. For God, who endued Moses with those gifts, could also have raised as great Prophets as Moses. 2. But one reason was, that his people being to sojourn in the desert 40. years, might be kept from idleness, and be exercised in the rites and ceremonies of the worship of God: lest, if no form of worship had been prescribed unto them, they might have swarved, and declined unto superstitious usages. 3. Another reason was, that they might be afore instructed, in the manner of the true worship, lest they should have fallen presently to the Idolatry of the Canaanites, after they had obtained their land; if they had not been settled before and well grounded in the right worship, Tostatus qu. 2. QUEST. III. Why the Lord would not yet have a Temple yet built. 3. YEt the Lord would not enjoin his people now, to make him a Temple in some certain place, because they were now continually to remove their tents and dwelling, all the time of their sojourning in the wilderness. And it was a long time after they had possession of the land, before the Lord would have a Temple built: because till such time as the people had a King, to be able to defend them, and they had peace and quietness from their enemies, a Temple could not conveniently be built: therefore, neither in the time of the Judges, was this work taken in hand, because none of them was of sufficient power, and ability to do it, the government still shifting and changing from one to another: neither under Saul, and David, was it a fit time to begin that work, because they had much trouble and business with their enemies. God therefore reserved that work for the peaceable reign of Solomon. Tostat. qu. 3. 4. And this further may be alleged as a reason, why first the Lord would have a Tabernacle built, and afterward a Temple: Quod Tabernaculum prasentis adifici●m Ecclesia designat; Because the Tabernacle doth design and show the state of the Church now present, sojourning in this world, and continually exercised: but Salomon's Temple was a figure of the Church of God in heaven, where there shall be peace and tranquillity; De Tabernac. l. 2. c. 1. lect. 1. as in the building of Salomon's Temple, the noise of a hammer was not heard, Beda. QUEST. IV. Of what stuff these curtains were made. Vers. 1. TEn curtains of fine twined linen, etc. 1. To omit here, both Augustine's note of some corrupt Interpreters, that in stead of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin a●laa, curtains, did read 〈◊〉, courts; as though there should be ten courts in the Tabernacle: and to let pass also Rupertus notation of the word cortina, curtain, which he taketh to be derived of corium, leather; because at the first curtains were made of leather. 2. These curtains were not made of divers-peeces of cloth, of contrary colours sewed together, but the matter and stuff was fine twisted silk and linen, Simler. The word she's, silk, or linen may be derived of shasah, which signifieth to take the sixth part; because it is like it was twined in six threads together, Oleast. Like unto a fine cord or line, jun. 3. Osiander thinketh that these colours were so mingled together, as yet one among the rest most appeared: and therefore some of them are called cover of blue silk, some cover of scarlet, Numb. 4.7, 8. But those there described, were not these great curtains, but other smaller cover, that served to cover the things which were carried: It seemeth that these cover were indifferently tempered of all these colours. QUEST. V. Of the manner of work used in these curtains. IN them thou shalt make Cherubims of broidered work. 1. Some think that these curtains were not only pictured with Cherubims, Angels, but withal flowers and such like, Cajetan. josephus thinketh, that there were no pictures of men or beasts at all, but only of trees or flowers: but this is contrary to the text, which maketh special mention of Cherubims, Calvin. Simler. 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs, like unto young men with wings: and he also conjectureth with what colours they were set forth: their flesh with white and red, their wings with blue. But it is neither like that they were pictured in their full proportion: for then there should have been a great part of the curtains left bare and naked without any pictures, unless we imagine some other filling work: but they were such Cherubs, as were described before upon the Mercy seat: neither were they pictured naked, which was against that law, Exod. 20.26. which provideth that the nakedness of none should be discovered. As for the colour of their face and wings, it was like to be such, as best served to resemble them. 3. Concerning the manner of work: it was not painted, and so set forth with colours; because than they should not have needed to have brought stuff of diverse colours to make the curtains of, Tostat. cue 6. Cajetan thinketh that they were not made suendo, sed texend●, by sowing, but weaving. So the Septuag. Vatab. Some think it was altogether needle work: as the Latin Interpreter, Tostatus, Pagnius. But the word signifieth artificial or curious work, or work devised, Oleaster. There was both woven work in it, as may be gathered, chap, 28.32. and needle work also, because it was like on both sides: as appeareth in that the veils, and especially that which divided the most holy place from the Sanctuary, were wrought with Cherubims, vers. 31. which were of both sides all one, seeing they showed both ways, jun. But such curious work could not be wrought but by the needle. QUEST. VI Whether every curtain were coupled by strings one to another, or five only to five. Vers. 3. FIve curtains shall be coupled. 1. Some think that these five curtains were sewed together, and so made one great curtain: and five other more likewise sewed together, and made another great curtain: and these thus sewed together seemed as two great curtains, which were coupled together with strings and ●aches. So Lyran. Montanus, Tostatus, who last named showeth this to be the reason, Tostat. quaest. 6. why these two great curtains were coupled together by taches or rings and strings in the midst, in the very partition of the holy place from the most holy, that by them might hang the veil, which divided the most holy place from the holy place without. 2. But I rather think with junius and Cajetanus, that the five curtains were fastened one to another by loops and taches: and so likewise the other five, and that these two great curtains were not fastened together at all, both because they were fitter to be carried, being not put all ten together, but five in one great curtain, and five in another: as also because as the Tabernacle below was divided, the most holy place from the other, so it was fit their cover should be several. And that every of the five curtains was coupled to another with strings and ●aches, it may be thus gathered: 1. The words of the text are plain, vers. 3. Five curtains shall be coupled one to another, and five one to another: Which cannot be understood, that five should be coupled to five, but that every one of both the five should be coupled one to another. 2. vers. 4. there is mention made of the second coupling; so that the coupling spoken of before is the first coupling: but if these two great curtains should only be joined together, there should be but one coupling in all. The meaning than is, that in the furthest edge of the first curtain there should be fifty strings, in the first coupling, that is, where it joineth with the second curtain: for the first edge or side of the first curtain had neither strings nor taches: and in the furthest edge or selvedge were the strings in the first coupling, and so likewise in the furthest side of the second curtain in the second coupling, where it was joined with the third curtain: and so Augustine very well interpreteth: So thou shalt do in the second coupling, Vbi committitur aulaum anlaeo, Quaest 173. in Exod. tertium, scilicet secundo, etc. Where one curtain is joined to another, the third to the second, which was coupled to the first. 3. Neither is Tostatus reason sufficient: for there needed not any such rings in the partition between the holy and most holy place, to hang the veil on, for there were pillars and hooks appointed to that end, to hang up the veil, vers. 32. 4. And whereas Tostatus further giveth this reason, why these two great curtains were coupled together with golden rings: Quia t●ta vis extensionis cortinarum pendebat à medio, etc. Because all the force and weight in the stretching out of the curtains did depend upon the midst: which would easily have parted, if it had not been surely tied and coupled together, etc. It may be answered, that seeing the curtains were large enough without any extension or stretching of them to cover the Tabernacle, there was no such fear of drawing the one from the other: and seeing no mention is made of the coupling of these two great curtains together, but only of joining five single ones together, and five more together: we may rather think there was some other fastening made to stay the curtains, than to resolve of that which is not expressed. QUEST. VII. Of the loops and strings, how they were set and placed in the curtains. Vers. 5. Fifty strings or loops shalt thou make in one curtain, etc. 1. Some think that the curtains were tied together by strings, and that one string of one curtain was right against another in the other curtain, Genevens. But this is not like, for then the taches or hooks afterward appointed to be made, vers. 6. had been superfluous. If it be answered, that the taches were set by the strings, ad decorem (only) for comeliness, Lippom. the text is against it, vers. 6. the taches were made for necessary use to couple the curtains together. 2. Cajetan thinketh that these loops were not put to the curtains, Said in ●pso corpore cortinae erant concisiones quinquaginta, but there were fifty holes cut in the body of the curtains, which were fastened together with double hooks, that clapsed them on both sides together. But the text showeth, that these loops rather than loop holes were made of blue silk: they were not then cut out of the curtains, which were of blue silk, purple and scarlet. 3. Some are of opinion, that the curtains on both sides of the coupling had loops and strings, and that the rings; as the Latin translator, or buttons, as Vatablus, were in the midst, and so were fastened to the loops on both sides: so also Lyran. Montan. Oleaster; and so they understand these words, that the strings or loops should be one against another. But the text favoureth not this interpretation: for if there were strings or loops on both sides of the coupling of the curtains▪ why is it said, that they shall be in the further edge of the first, and likewise of the second curtain? why should the further edge of the curtains be only mentioned, if both sides and edges had strings? 4. Wherefore it is more agreeable to the text, that in every coupling, on the one side there were loops or strings, and on the other side taches or hooks: because in the description of the place where the strings should be, only the furthest edge or selvedge of the curtain is spoken of: which showeth that in the nearest or first selvedge of every curtain should be the hooks: excepting the first curtain, which because it was not joined to any, needed not those hooks: as the last curtain in the further side had no loops or strings. And concerning these words, The strings shall be one right against another; They are thus in the original, The taches shall receive or hold, (the women to her sister) that is, one to another; Which must not be understood of the strings, or loops, that they should hold one another: but the same phrase is before used, vers. 3. of the curtains, which should be joined, the woman to her sister, one to another: the strings than did not hold one another, but they held together the curtains, Sic jun. Piscator. QUEST. VIII. How these first curtains were disposed in the Tabernacle, and how they hanged. Vers. 6. THey shall be one Tabernacle. 1. Not that they should be coupled together by loops and taches, and so be as one entire covering, as Tostatus with others expound: but they were so to be put together, as no space should be left between, that they might seem all as one covering, jun. 2. These curtains being 28. cubits in length, covered the breadth of the Tabernacle from the South to the North, and being ten in all, and four cubits broad a piece, which maketh in their breadth 40. cubits, they in their breadth covered the length of the Tabernacle from the East end to the West. 3. But because the whole length of the Tabernacle was but 30. cubits in all, as may appear by the measure and number of the boards, which were twenty, every one being a cubit and half broad, vers. 18. which maketh 30. cubits: the overplus of ten cubits in the curtains, which were 40. cubits in breadth from East to West, was thus disposed of: Neither did two cubits of these ten hang down before at the entrance of the Tabernacle, as Piscator thinketh: for the first great curtain consisting of five great curtains, the breadth whereof was twenty cubits, served to cover the holy place; and where that curtain ended, the most holy place began, jun. for to what end else was that dividing of five curtains from the other five? Neither yet were these ten cubits, that is, two curtains and an half, cast all behind on the backside Westward of the most holy place which side as the rest were ten cubits high, as Lyran. Cajetan. for then the covering should have come lower at the end even to the ground, than it did on the sides, where it touched not the ground by a cubit, as shall even now be showed. But it is like to make the falling of the covering alike in the end to the sides, that it came a cubit short of the ground, and so nine cubits hung over at the end, and the other cubit might go over the first great curtain where they met together. 4. And concerning the length of twenty eight cubits, which covered the Tabernale in the breadth, not twelve of them covered the top and breath of the Tabernacle, which josephus thinketh was twelve cubits broad, and Piscator consenteth with him: for then there should be but eight cubits hanging down of a side, which was ten cubits high, as is gathered by the length of the boards, vers. 16. then two cubits on a side of the boards should be left uncovered, whereas one cubit more in length covered all the side of the Tabernacle, as followeth vers. 13. Therefore thus it was, of these twenty eight cubits, ten covered the top or roof, which was plain according to the fashion of houses in those countries, Beda: and eighteen cubits hung down on the sides, nine on the one side, and nine on the other: so that they came short of the ground by a cubit. Sic Lyranus, Tostatus qu. 7. Cajetanus, Lippoman. 5. Thomas here hath this singular conceit, concerning these curtains, Tegebant solum latera Tabernaculi, 1.2. qu. 10●. art. 4. ad. 3. that they covered only the sides of the Tabernacle, and not the top, and, tegebantur interim tabula cortinis, that the boards were covered within with those curtains: whereas the text is contrary directly in both these points: for the first it is said, that these curtains made one Tabernacle, v. 6. but if the curtains had made the sides only and not the top, it could not be said to be a Tabernacle, wanting a covering above. For the second point: the second curtains of hair were to cover the Tabernacle, which was made of the other curtains, vers. 13. but they could not cover those first curtains, unless they had hanged without: for there the haire-covering hanged. Arias Montanus therefore upon better ground, placeth the Cherubin curtains on the sides without, covering also the roof and top above. So also josephus: Super●e obtegebant, Lib. 3. antiq. c. 5. & parietes à lateribus, & à tergo, They covered them above, and the walls on the sides, and on the backpart. QUEST. IX. Of the difference and diversity between the first curtains and the second. Vers. 8. THe length of a curtain shall be 30. cubits, etc. These second curtains were far unlike unto the other: 1. In their number, these were eleven, the other but ten. 2. In the matter; the other were made of blue silk, purple, scarlet; these of goat's hair, which yet was no vile cloth, but such as our chamblets are, Montan. Oleaster. These had but taches of brass, the other of gold: and the strings of the other curtains were of blue silk; here it is not expressed of what these strings should be made. But seeing the curtains themselves were of hair, Quid nisi capillacea●● eas credibilius accipimu●, etc. What are the strings more like to be made of than hair, Augustin. 3. In the length these were 30. cubits, the other but 28. 4. In the manner of placing them; the other were laid strait, these were folded and doubled the breadth of two cubits before and behind. 5. The first curtains were coupled, five and five together; these are cupled five together, and the other six together, Oleaster. QUEST. X. How the second curtains were disposed, and of the doubling of the sixth curtain. Vers. 9 THou shalt double the sixth curtain, upon the forefront of the covering, etc. 1. Whereas these curtains being eleven in all, and each of them of four cubits in breadth, made in all 44. cubits, which covered the Tabernacle in the length, which was but 30. cubits; Beda thinketh, that the other 14. cubits remaining, hung down, seven cubits before, at the entrance Eastward, and four cubits on the backside Westward: and so these curtains in his opinion, did hang down lower by two cubits at each end, than the other, which he thinketh hung over at the ends five cubits. But this is not like, because at the entrance before, there was a veil hung, vers. 31. so that there was no use of the hanging of any curtains there. 2. junius thinketh, that this half of the sixth curtain being the first in the second order of curtains, did serve to cover half of the last of the five curtains. But that cannot be, for two cubits of this sixth curtain did hang beyond any part of the other curtains, which were but 40. cubits broad, whereas these were 44. cubits. Neither is it like, that any of the first curtains hung over, because there was a veil there of the same stuff, of blue silk, purple, and scarlet. 3. Some think, that by the forefront, or forepart, here is understood the West end, because it was the more worthy place, the Ark being set there, and that this doubling was on the backside, Lippoman. But vers. 12. that end of the Tabernacle is called the backside, the same place could not be called, both the forefront and the backside in the same description. 4. Therefore the meaning is this, that whereas these second curtains exceeded the other in their breadth, which covered the length of the Tabernacle four cubits; two cubits of this sixth curtain, should hang over before at the entrance, and be folded or doubled, that it might serve as a pentice to defend the veil, which did hang there: and the two other cubits, should hang down likewise on the backside, and be there folded, so that it should fall down lower than the other curtains, by a cubit doubled or folded. But this must not be understood, de ●odem sago numero, of the same curtain in number, but of the like quantity in the overplus of another curtain, Lyran. Tostat. qu. 9 For it must not be imagined, that the sixth curtain should as it were be cut in two: and the one half thereof hang before, and the other behind: but that the curtains should be so placed, as that they might overhang two cubits at each end, before and behind, Rupert. Hugo de S. Victor. Cajetan. QUEST. XI. The great curtain of the second sort, consisting of six single curtains, what place of the Tabernacle it covered. Vers. 9 THe sixth curtain. 1. The sixth curtain is said to be doubled, because Pars ejus replicatur, a part thereof is doubled. 2. And hereby it may be gathered, which of these two great curtains, that which had six coupled together, or that which had five, covered the forepart of the Tabernacle, which the hinder part; for here the one half of the sixth curtain is doubled in the forefront; so that the six curtains covered the forepart of the Tabernacle, and the other five the most holy place, and the backpart thereof. 3. And hereupon it followeth, that because these six curtains contained in breadth 24. cubits, whereof two cubits hung down before, so that 22. remained, and yet the first part of the Tabernacle, without the second veil, was but 20. cubits long, that these six curtains went two cubits beyond the division of the Tabernacle, which separated the holy, and most holy place: and consequently, that then these two great curtains did not meet together, where the other two did of the first sort, which consisted of five curtains a piece; but that they reached two cubits beyond the joining together of those curtains, toward the West, Tostat. qu. 9 QUEST. XII. What was done with the cubit which was overplus on the two sides. Vers. 13. THat the cubit of the one side, and the cubit on the other side of that, which is left of the length of the curtains, may remain on either side of the Tabernacle to cover it, etc. 1. Some understand these cubits to be left, the one in the forepart of the Tabernacle, the other on the backpart. But that cannot be, for these reasons: 1. Because the ●ext speaketh of that which remained of the length of the curtains: but it was the breadth of the curtains, not the length, that covered the length of the Tabernacle, from the East end to the West: 2. This overplus was to cover the Tabernacle on both sides; but the East end of the Tabernacle was left open, there only hanged a veil: 3. These are said to be the sides of the Tabernacle, which were North and South, the other were the ends, not the sides, Tostat. qu. 9.4. And beside, here there is but a cubit remaining on each side: but in the two ends, before, and behind, there was half a curtain over, which was two cubits, vers. 13. 2. Piscator thus apportioneth out these 30. cubits; 12. above in the roof, which was the wideness of the Tabernacle, and 9 of each side. But if this were so, the sides being ten foot in height, then should not these curtains reach down to the ground by a cubit: whereas the Text saith, that they covered the Tabernacle on the sides, vers. 13. and it is not like, that the boards covered over with gold, were left naked. 3. The sounder opinion than i●, that these second curtains did hang down to the ground; and so the length of 30. cubits was employed, ten cubits on each side, and ten cubits above, Saga ad terram pertingebant, etc. The curtains came down to the ground, Strabu●. So also Lyranus in the same words: Lib. 3. de Antiquit. cap. 5. Cajetan likewise. So also Oleaster, Ad terram descendebat omnia operiens; It went down to the ground, covering all things. So josephus also saith, that the curtains spread unto the ground, Instar ●halams, like the covering of a bed. QUEST. XIII. Of the two outward cover, whether they went all over the Tabernacle. Vers. 14. FOr the Tent, thou shalt make a covering of rams skins. 1. So the Tabernacle had four cover: one for ornament, the first curtains of diverse colours; the other for necessity, to keep the fine curtains from the weather, some less, and some more, Prout quaeque vil●ora, ita tempestatibus viciniora, etc. As the cover were more base or course, so they were nearer to the weather: first the badgers skins, than the red rammes-skins, and after them the hair cloth; and the best and inmost, were the curtains of blue and scarlet. And the Tabernacle being thus adorned with variety of colours, Non aliter micab●●, quam siquis coelum contueretur, etc. It showed, as if one should behold the heavens, josephus ibidem. 2. Some are of opinion, that these two outward cover, did not cover the sides of the Tabernacle, but only the top or roof, Tectum tautùm operiebant; they only covered the top, Strabus, Cajetan. Lippom. 3. But Lyranus, whom Tostatus followeth, thinks, that they covered the sides also, which otherwise should seem not sufficiently defensed from the weather: and seeing the length, and wideness of these cover of skins is not expressed, it seemeth they went all over the Tabernacle, both before, and behind, and above, and below down to the ground. 4. But I rather subscribe unto junius, who thinketh, that the badgers skins only covered the roof; not much unlike as an house is covered with tiles, Pelarg. And the lower parts were hung with the rams-skins. 1. For they falling down right, might keep off the weather well enough, which did beat upon the sides. 2. And this may be gathered out of the text, which saith, They shall be covered with badgers-skins above, vers. 14. that is, in the roof or top: and for the same reason, that the other two curtains were sorted five and six together, for more convenient carriage, so it is like that these were divided, and went not over all the Tabernacle, for than they had been too cumbersome to carry. 3. The cause why the measure of these skins is not set down, as of the other, was, for that they were made of skins, which were not all of one quantity, some greater, and some less: and it being known how many cubits in length and breadth would suffice to cover the Tabernacle, in the description of the other curtains, it was not necessary to set it down again. QUEST. XIV. Of the mystical application of the cover. COncerning the mystical application of these curtains and cover: 1. Augustine by the ten first curtains, understandeth the ten Commandments: and by the eleven, the transgression of the law; because that number exceedeth ten by one. 2. Beda referreth the first curtains of diverse colours, to the diverse sorts of the faithful and elect, whereof the Church consisteth: by the length of them, Quaest 107. in Exod. the patience and longanimity of the Saints: by the breadth, he understandeth charity: by the strings and loops the Commandments of God, as in remembrance thereof, they were charged to make fringes in their garments: by the number of fifty, the great year of Jubilee in the Kingdom of God, or the grace of the holy Spirit, which came down upon the fiftieth day. The haire-covering, and rams skins, he taketh to signify the Pastors and guides of the Church, by whom it is defended, and protected from heresy: by the red skins, the Martyrs; by the badgers-skins, he would have signified those, which have mortified the flesh with the lusts thereof. 3. Gregory by the curtains understandeth the faithful: Qui per fidem in cordibus coelestia secreta v●lant; Which do veil by faith in their hearts the heavenly secrets, etc. Homil▪ 38. By the badgers skins the carnal, which are sometime preferred in the Church: By the inward curtains, such as are given to contemplation, and shine in virtue. 4. Rupertus by the rams and badgers-skins, insinuateth the rich in the Church, Qui Sanctis necessaria vitae s●bministrant; 25. Moral●●. 22. Which minister necessary things for life unto the Saints. Thus diversely according to their several conceits, the Fathers do allegorise the external Tabernacle, with the parts thereof, with more curiosity, than profit or edifying. 4. But thus far, these typical rites and ordinances may be mystically applied, as we have Scripture to direct us. 1. The three parts of the Tabernacle do signify the outward court, the Church of the Jews under the old Testament: the holy place, the militant Church in earth, the most holy, the triumphant Church in heaven, Ferus. As the Apostle showeth, that of this family, there is one part in heaven, another in earth, Ephes. 3.13. 2. The Tabernacle in general, is a type of the Church of Christ: for as that was habitaculum ceremonial, the ceremonial habitation of God, so this is the spiritual, Levit. 26.11. 2 Cor. 6.16. Piscator. 3. The four cover show the most sure protection and defence of the Church by Christ, against all the assaults of Satan, as our blessed Saviour showeth, that his Church is built upon a rock, that the gates of hell shall not prevail against it, Matth. 16. Marbach. QUEST. XV. How thick the boards of the Tabernacle were. Vers. 15. ALso thou shalt make boards, etc. 1. The length and breadth of these boards is expressed in the text: but so is not the thickness: 1. R. Solomon thinketh they were a cubit thick. So also Borrhaius. But that cannot be, for then from one outside to another, it would be 12. cubits; it being ten cubits from one inside to another, (for it was within six boards broad, which made nine cubits; and the two corner boards, being half a cubit a piece, made the tenth cubit.) Then it would follow, that the first curtains covered not the sides by two cubits. But it is showed before, quest. 8. out of the 13. verse, that they reached down to the ground within one cubit: and that the second cover of hair did hang down on the sides to the bottom, for they are said to cover the Tabernacle. But if the boards had been a cubit thick, and the Tabernacle from outside to outside were 12. cubits broad, and the two sides made 20. cubits, each side being ten cubits high; then the curtains of 30. foot in length, could not reach to the ground, by a cubit on each side, Tostat. qu. 11. 2. Therefore josephus' opinion is more probable, that the boards were four fingers thick, and no more: Lib. 3. Antiq. c. 5. though Montanus therein descent from him, thinking that they were of a greater thickness, which yet he doth not certainly define. With josephus' consent Lyranus, Tostatus, with others. And this may be a good conjecture thereof, because that is the usual scantling for the thickness of plank board. Seeing therefore the thickness is not specially mentioned, it is like that therein Moses is referred to the ordinary use. QUEST. XVI. Whether the tenous were in the sides, or in the bottom of the boards. Vers. 17. TWo tenous shall be in one board, set in order, as the feet of a ladder. 1. The Latin Interpreter readeth, In lateribus tabul● dua incastratura erunt, etc. In the sides of the board shall be two regals, or incisians, whereby they shall one be joined to another: so also the Chalde, or, one run into another, Septuag. This reading Tostatus followeth, who thinketh that these regals served to shoot the boards together in the sides, that one might run within another. 2. Oleaster also urgeth the Hebrew phrase, because it is said, The woman to her sister, that is, one against another: He thinketh it more probable, Quòd una ingrediabatur alteram, That one went into another. Contra. 1. If one board should have been shot within another, there would have been at the least an inch abated in the breadth of every board, in twenty boards; twenty inches, almost two foot, above one cubit: then the twenty boards, being a cubit and half broad, would not have made 29. cubits, the length of the Tabernacle, which was 30. cubits. 2. And whereas all the boards were to have these two incisians, one on the one side, and the other on the other; Tostatus is driven to confess, that the two utmost boards of the North and South side, had but one incisian, because they were joined but on the one side to other boards, qu. 11. 3. The Hebrew phrase inferreth no such thing: but as Cajetan better expoundeth, Quia aequales erant in omnibus incisiones, Because the incisians were all alike, the breadth, the depth, the spaces, it is said, A woman to her sister. 4. The word, in laterib●●, in the sides, is not in the original. 2. Therefore the word jadoth, which signifieth hands, is rather taken for the tenons, In imo tabulae, in the bottom of the boards: which some translate denticulos, teeth, Vatab. Some the hinges, Chalde, jun. which went into the sockets, or footstals of silver, as is described, vers. 19 Two sockets under one board, for his two tenons: Which showeth that these tenons were not in the sides of the boards, but under them, because they went into the tenons, Cajetan. Lippoman. So also josephus, Singulis tabulis inerant cardines bi●i immissi per duas bases; Lib. 3. Antiq. ●. 6. Every board had two hinges, which went into the two sockets. 3. These tenons are said to be set in order, as the feet of a ladder: not because they were made slope, broad above, and narrow below, as Cajetan: but for that as ladder staves they were equally distant one from another, jun. 4. There were not four of them in every board, as Oleaster, two on the sides, and two below: but two only under the boards, to go into the sockets or footstals. QUEST. XVII. Why three sides only were covered with boards. Vers. 18. Twenty boards on the South side. 1. The word temanah, the South, signifieth on the right hand: so that the South side is counted at the right hand, and the North is counted the second side, v. 20. 2. Augustine here reading columnas, pillars, in stead of boards, moveth this doubt, why on the East side no pillars are described, Quast. 173. as in the three other: and resolveth, that either the curtains must be there extended, fine columnis, without pillars: or some other thing is signified. But Augustine is deceived, because following the Septuagint, he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pillars, for boards: which, beside the inconvenience he falleth into, thinking that the curtain on the East was stretched out from side to side without pillars, is contrary to the text, v. 37. where five pillars are appointed to be made to stand in the door of the Tabernacle. 3. The truth ●●en is this, that three sides only were compassed with boards, the West, South, and North: the East end had no boards, but there only did hang a veil upon five pillars, Tostat. Montan. QUEST. XVIII. Of the sockets and footstalls their number, and whether they were fastened in the ground. Vers. 19 THou shalt make forti● sockets. 1. The word adne in the plural, eden in the singular, which signifieth a socket, base or foot-stall, is derived of adon, which signifieth a Lord or master; because as adonai, the Prince, is the stay of the Commonwealth; as a King is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is the stay and basis of the people: so these footstalls or sockets did bear up the whole frame, Oleast▪ Lippoman. 2. The most are of opinion, that these sockets were sharp at the neither end, and so were driven into the ground, Lyran. Tostatus. 3. But they were more like to be plain and flat, Montan▪ for otherwise, being made of silver, they might have been worn by often putting into the ground, Simler. And that they might have been set upon any floor, Super marmoreum stratum, though it were paved with marble, as occasion might serve, Cajetan. 4. These sockets were in number 96. two to every board, which were in all 48. twenty on each side, and on the end eight, Montan. 5. Beda doth infer out of josephus, that these footstalls were four fingers thick, answerable to the thickness of the boards, which were so far lifted from the ground. QUEST. XIX. Of the two corner boards, what breadth they were of. Vers. 23. ALso two boards shalt thou make in the corners, etc. 1. Cajetan thinketh that these two corner boards were of the same breadth which the rest were; because it is said, that every board should be a cubit and half broad, and so he thinketh that the Tabernacle was twelve foot wide within. Borrhaius also thinketh that all the boards were of the same breadth, and that these eight boards made twelve cubits, whereof two cubits covered the side walls, which they met with in the corners, which were a cubit thick. But this is not like, as is before showed, qu. 15. that the boards were a cubit, that is, two great hand breadths thick, 24. fingers: for they had been then too cumbersome to carry, neither could the hangings have covered the sides to the ground. 2. Some think that these two corner boards were but half a cubit broad at each end, so making up with the six boards, ten cubits, Lippoman. Tostatus, and josephus saith, that a board was cut to half a cubit in the midst. But the boards were a cubit and half broad: one being then cut in the midst, would make an half cubit, and a quarter of a cubit, that is, six fingers. And beside, if they were but an half cubit broad, there should be no over measure to meet with the sides, which were four fingers thick. 3. Oleaster thinketh that these two corner boards were a cubit broad a piece; whereof one cubit made up the breadth, the other cubit half in one corner, and half in another covered the sides. But it is not like that these boards were of a diverse scantling from the rest, they were all of one breadth, a cubit and an half. 4. Lyranus will have these two boards, half a cubit and four fingers broad: which measure of four fingers was to cover the ends of the sides. But by this means a new scantling of the boards must be brought in, which is not to be admitted. 5. Therefore it is most likely that these boards were made of one, cut into two, as josephus conjectureth; and every half should be in breadth a cubit and six fingers, which served to fill up the corners: for the overplus of two fingers would not make such odds: or else every one of these two boards cut into two, were put together, and the one served as it were to line the other, for the strengthening of the corners; as Cajetan thinketh, that there were frusta adjuncta tabulis angularibus, certain pieces joined to the two corner boards: and therefore they are said in the 24. verse to be as twins, Oleaster. And this may seem the more probable, because they are said to be eight boards: but one board cut in two for the two corners, was not two boards, but two half boards. And that the corner boards were thus doubled, it may seem the more probable, by the like in the pillars that compassed the court, which stood double in the corners together, as is showed in the 15. question of the next Chapter: for there being twenty pillars on a side, and ten a piece in the ends, and each of them supposed to be of equal distance, five cubits one from one another, there will not be found to be so many, unless we allow two to every corner: Cajetan. These corner-boords, though but half in breadth to the other, had each their two sockets as the rest, for the strengthening of the corners: for these eight boards had their sixteen sockets: and one of them by all likelihood was pitched in every corner. QUEST. XX. How the corner-boords were joined as twins. Vers. 24. ANd they shall be joined beneath as twins and above, etc. 1. This is not to be understood of all the boards, that they were fastened below by their bases, and above with rings, Lyran. Tostat. for the words following, Thus shall it be for them two, show that the two corner-boords are only spoken of. 2. junius thinketh they were called gemelliparae, twins, because both the sides of the boards in the corner which went the length and breadth of the house, were joined together in the corner, and so they sent out of each side, as it were twins. But this should seem to be superfluous, seeing it is said before, vers. 21. that these boards should be in the corners: which showeth as much in effect, that the two sides meeting together in the corner, should come out as twins: and again it is said that these boards should be as twins: but now these of themselves were not twins, but joined with the other side corner-boords. 3. Cajetan thinketh, that they had only frusta assuta, certain pieces joined to, below and above, where the boards were closed together as twins. 4. Oleaster therefore among other, giveth this as the most probable sense, that they should be as twins, that is, rotae duplicatae, all double, ut anguli essent crassio● 〈◊〉 & abstrusiores, that the corners might be thicker and closer from looking in. So Vatablus translates, Gemini erunt inferni; They shall be double below, and double above, that is, throughout. QUEST. XXI. Of the order and number of the bars. Vers. 26. THou shalt make five bars of shittim wood. 1. Some think that these five bars were all in one row, one following in the end of another. But this cannot be: 1. For one order or rank of bars had not been sufficient to keep the boards together in every part above and below, they being ten cubits high. 2. The five bars one running into another along the sides, which were twenty cubits long, must be of the length of four cubits: but the breadth being but ten could not receive so many bars being put one to another; and yet all these bars must be supposed to be of the same length and measure, because no difference is made, Tostat. quaest. 12. 2. Rab. Solomon thinketh, that there were five bars on a side in three ranks, two above, and two below, one joining at the end of another, and the middle bar went thorough from one end to another: and of this opinion seemeth Lyranus to be, Simlerus, Borrhai●●. But there can be no reason yielded, why there should be but one bar in one rank, and two in another: neither is it like that any one bar was twenty cubits long; for than it had been subject to break in sunder, and it had been unfit for the length to be reared and transported. 3. Marbachius thinketh there were fifteen bars, five in a side in as many ranks. But it is not like that any the bars were so long to reach from one end to another. 4. Therefore Tostatus opinion is more probable, who saith, that these quinque vect●s, were quinque v●ctium ordines, five ranks of bars. So also Montanus; and josephus saith that these bars were five cubits long a piece: so that there were no fewer than four bars in a rank in the sides of twenty cubits long, which (there being five ranks) come to twenty bars on one side, and twenty of another; and in the end which was ten cubits, having but two bars in a rank, there must be ten in all: so the whole number of bars in the end and sides was fifty. QUEST. XXII. Whether the middle bar went thorough the boards within. Vers. 28. ANd the middle bar shall be in the midst of the boards, etc. 1. The Latin translator understandeth this of all the bars, Qui mittentur per media● tabulas; They shall go thorough the middle of the boards. So Cajetan understandeth, that quilibet vectis iret medius, etc. every bar should go in the midst, that is, thorough the breadth of the boards. But the text is against this sense, which speaketh but of one middle bar. 2. Lyranus, and Montanus, Borrhaius, Simlerus, Marbach, Pelargus are all of opinion, that the middle bar went thorough the midst of the boards within, being hid in the boards. But this is not like: 1. Because all these bars were to go thorough the rings: but this middle bar needed no rings, if it pierced the boards running thorough them. 2. Neither was there any use of laying the bars over with gold, if they were hid. 3. Beside it would have been a great weakening to the boards to be bored thorough, chap. 13. Tostatus. 4. And the boards must be supposed to have been of a very great thickness, whereas they were all drawn with eight oxen, and carried in four chariots, Numb. 3.6. and 7. jun. 3. The usual reading is, The middle bar shall go thorough the midst of the boards: as if they had gone thorough some other way than the other. But the true reading is, The middle bar shall be in midst of the boards, going thorough, etc. so that the place is only described, when this middle bar shall be set just in the midst. 4. Wherefore this bar is said to be in the midst, not in respect of the thickness of the boards, but of their length: the four other ranks of bars should be two above, and two below, and this third in the midst of the length of the boards, Tostat. qu. 13. jun. 5. Osiander thinketh that this middle bar was the sixth, and that there were five beside. But the text speaketh but of five in all, vers. 26. 6. Cajetan thinketh that these bars went on the inward side of the boards, because they were laid over with gold. But Lyranus and Montanus think more probably, that they were on the outside; and the plain side of the boards which was the fairer to be within. So also junius. And though they were without, yet they were to be laid over with gold, as the boards were on both sides: and so the first five curtains, though they hung over on the outside, were of the same work which that part was, which covered the top, and was seen within. QUEST. XXIII. Of the mystical sense of the boards with their sockets and bars. COncerning the mystical application of the boards, with their sockets and bars, I will omit the curious allegories of the Fathers. 1. Prosper by the boards understandeth the Apostles, which were as pillars of the Church. 2. Rupertus by the boards would have signified the Pastors of the Church: by the bars, Divitum & potemium subsidia, the helps and supplies of the rich and mighty, whereby the other are upheld and maintained. 3. Beda by the boards deciphereth the Apostles: the bases or sockets are, Libri legis & Prophetarum, the books of the Law and the Prophets, Vectes quinque sunt libri Mosaicaelegis, are the five books of Moses law, etc. 4. Gregory, Quid per tabulas nisi Apostoli extensa ●● mundum praedicatione dilatati? Lib. 28. moral. cap. 9 What is understood by the boards but the Apostles, which were spread abroad by their preaching thorough the world? 5. But these things may thus better be applied: The boards which as pillars stand up, are understood to be the faithful and believers, which are as pillars in the Temple of God, Apocal. 3.12. The bars are the Pastors and Ministers, given for the edifying of the Church, by whom the whole body is coupled together, Ephes. 4.12. Christ he is the foundation, upon whom all the building resteth: as the Apostle saith, Other foundation can no man lay than that which is laid, which is jesus Christ, 1 Cor. 3.10. Marbach. Pelarg. QUEST. XXIV. Of the veil which hanged before the most holy place. Vers. 31. THou shalt make a veil of blue silk, etc. 1. Though the quantity of this veil be not expressed either for length or breadth, as in the other curtains; yet it may be easily conjectured, that it hung all the breadth of the Tabernacle, which was ten cubits, and the height of ten cubits; because it was to separate the most holy place, and to keep it secret, Simler. 2. The pillars were here but four, but in the door of the Tabernacle there were five, because that being in the entrance, was to be opened in more places than one, but this was seldom to be opened, Simler. 3. These pillars had sockets of silver, not sharp at the one end to go into the ground, as Lyranus thinketh, but they were plain, to be set upon the ground, as the sockets of the boards were: their heads, what they should be made of, is not expressed: and therefore Cajetan thinketh they were of wood, as the body of the pillars were, but overlaid with gold, as the body or shank of the pillars was: and so it is said in direct words, chap. 36.38. He overlaid their Chapters. 4. The next word vavim, some translate heads: Latin, Chalde, some the chapters, and little knops in the head tops: Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, capitally, the chapter: or uncinos, the knops above, Vatab. Oleaster thinketh that in this place it is taken for the hooks, but in the next, ver. 16. for the heads. But it is evident, Chap. 38.28. where both these words are used, vavim, and rashehe●●, their chapters, that the first word signifieth hooks, made like to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, va●▪ with turning heads, Lippom. So also junius readeth, uncos, hooks, which were set in the pillar-heads, to hold up the cords upon the which the veil did ride. QUEST. XXV. What ●aches or hooks the veil ha●ged under. Vers. 33. THou shalt hang the veil under the ●●ches. 1. junius readeth, In stead or In place of those taches: for the word tacheth signifieth both under, and in stead: and his meaning is, that the veil hung up in that place, where the second of the nearest great curtain, mentioned v. 3. began, which had no taches: for the last of the first five had no loops, and the first of the second five had no taches, and so the most holy place should begin, where the length of the holy place ended. But this seemeth too curious: neither is it like that the second great curtain began there, but lapped over the end of the other: for otherwise the five curtains containing twenty cubits in breadth, would have covered the most holy place, being ten cubits wide, and the back side being other ten in height, down to the ground, whereas it came short a cubit on each side, as is evident vers. 13. and so there should not have been observed an uniformity in the hanging of the curtains. 2. Tosta●us thinketh, that this covering curtain had rings or hooks, and that this veil did hang by those rings, quest. 6. But that had been superfluous, seeing these pillars had hooks made of purpose for that end. 3. Some take these to be the same with the hooks mentioned in the former verse: Genevens. and think that they were in the top of the chapiters or heads of the pillars, and upon those hooks might some perches or rods be, whereon the veil hanged. But seeing the word here used is k●r●s●●, which before vers. 6. is interpreted taches, and the other word is vavim, two diverse things are signified: neither were these taches upon the top of the pillars, for than it had been superfluously added: Thou shalt hang the veil under the taches, non enim pendere poterat, nisi sub unci●●; for it could not hang otherwise than under these taches, Cajetan: especially seeing it is said before▪ Thou shalt hang it upon the four pillars: therefore hereby it is insinuated, quòd ●●cini sui erant inter col●mnam & cap tellum; that these taches were set between the pillar and the chapter, Cajetan. 4. Therefore the meaning is, that this veil should hang by taches, as the other curtains did. Cajetan thinketh there were certain golden chains upon the which the veil did hang, mediantibus uncinis aureis, by these golden taches coming between, Lippoman thinketh better, Inserebatur velum ●unibus sustentandum per aureos circulos; The veil was held up by cords going thorough golden rings, whereby it might more easily be drawn to and fro. So josephus▪ Anulis à suniculo pendens; Lib. 3. Antiq●. cap. 5. It hung by rings upon a cord, etc. which cord or line went thorough the hook▪ which were fastened to the pillars, spoken of in the former verse: and upon this cord did hang the veil by rings or taches. QUEST. XXVI. In what part of the Tabernacle the veil was h●ng up, and why. Vers. 33. THou shalt hang the veil upon the taches, etc. 1. Though the place be not expressed where this veil did hang; yet it may easily be gathered, that whereas the whole Tabernacle was thirty cubits long, the most holy place took up the third part, ten cubits thereof: for where the first five curtains joined in one ended, which were in breadth twenty cubits, there the most holy place begun, junius: and to that end it seemeth the curtains were divided into two parts, five being put together, and five together. Beda and Cajetan do gather as much by the proportion of Salomon's Temple, which was 60. cubits long, whereof the third part, twenty cubits, was for the most holy place: and so it is like that Moses, from whom Solomon took his proportion, allowed for the place of the Ark the third part of the length of the Tabernacle, which was ten cubits. 2. Hence also it is evident▪ that the most holy place was just four square, ten cubits long, ten cubits broad, and ten cubits high: 1. Because Solomon observed the same proportion in the Temple: the place of the Oracle was twenty cubits broad, twenty cubits long, and twenty cubits high, 1 King. 6.20. 2. This most holy place was a figure of the celestial Jerusalem, which was four s●●are: the length, breadth and height were equal, Revel. 21.16. 3. And this veil was hung up to separate the most holy place from the rest of the Tabernacle, for these reasons: 1. That the Ark might have a peculiar place, for greater reverence, from whence the Lord spoke unto Moses. 2. That the Lord might hereby magnify his people, when it should be known to other nations, that God had his habitation among them. 3. That the people might have the greater confidence in God, whom they had in a manner visibly present, Tostat. qu. 14. QUEST. XXVII. Why the table was set on the North, the candlestick on the South. Vers. 3. THou shalt set the Table without the veil, and the candlestick over against the table on the Southside, etc. 1. Tostat. quaest. 16. giveth this reason, why the candlestick was set on the Southside, the table on the North: Quia lux corporum coelestium venit nobis ab austro; Because the light of the celestial bodies cometh from the South. Lyranus also hath the like conceit, Quia motus planetarum. etc. because the motion of the planets, which is from East to West in our hemisphere, declineth from the equinoctial toward the South: and the table with the bread is set on the North, because in the North part of the world, is the plenty of corn, and other fruits. But the Apostle showeth, Hebr. 8.5. that these things served unto the pattern and shadow of heavenly things: therefore they were not appointed to shadow forth these worldly and terrene things. 2. Rather that allusion of Beda is to be received, who saith, that both these were placed without the veil, Quia in hac solummodo vita, vel scripturis sanctis, vel caeteris redemptionis sacramentis opus habemus, etc. Because only in this life we have need of the Scripture, and the Sacraments of our redemption: in the next life, which is signified by the most holy place, we shall have use of none of these things. And he further giveth this reason of the situation of them: Latus meridianum antiquam Dei plebem significat, quae prior lucem divinae cognitionis accepit, etc. The Southside signifieth the ancient people of God, which first received the light of divine knowledge, and therefore the candlestick is placed on that side: the North part signifieth the Church called from the Gentiles, which last received the light of truth: to this purpose Beda. 3. But the Apostle, who making mention of the candlestick and table, speaketh nothing of their situation or placing, Hebr. 9.2. stayeth our curiosity, that we should not seek to draw every particular circumstance of the Tabernacle to a figurative sense. QUEST. XXVIII. Wherein the first veil and the second differed. Vers. 36. THou shalt make an hanging for the door of the Tabernacle, of blue silk, etc. and fine twined linen wrought with the needle. 1. Cajetan noteth four differences between this veil, and the other described before, vers. 32. 1. That hung upon four pillars, this upon five: 2. That had silver sockets, this of brass: 3. That was of embroidered work, this wrought with the needle: 4. That was set forth with Cherubin work, this was not. 2. josephus thinketh that this veil was, magnitudine, colore, textura priori par, like unto the former in largeness, colour, and workmanship. 3. The Latin Interpreter also in both places readeth, opere plumar●i, etc. they should be of embroidered work, making no difference at all between the work of the one and of the other. 4. But I subscribe rather to Montanus opinion, that the other veil was wrought with Cherubs, this was not, but with other pictures of flown, branches and such like: and in them both there was needle work, and the same manner of art and workmanship. The first phrase, maghaseh cosheb, is referred to the skill of the workman; it must be wrought curiously, artificially, Oleaster, junius. The second phrase, maghaseh rocem, with embroidered work, or of diverse colours, is referred to the work itself, which was nothing else but cloth embroidered with diverse colours, which the Italians call rechamar, after the Hebrew word; the Spaniards bros●aar. so is it taken, jud. 5.30. tzebaghim ricmah, embroidered with colours: which kind of working, because it was first found in Phrygia, was called opus Phrygionicum, Phrygian or embroidered work, as Montanus and junius translate, such as they made their flags and streamers of, which they hung upon the masts of the ships, Ezech. 27.7. è bysso, berimach, of silk or fine linen so embroidered, brought out of Egypt, Oleaster. It is not like they used needle work about their sails. So then neither was this veil altogether diverse, both in the fashion of the work, and the manner of workmanship, as Cajetan, not altogether the same, as josephus. But there was this difference, that the one was wrought with Cherubims, the other without; as by this it may be conjectured, that although they were both made of the same matter, yet not after the same manner of curious work, because the pillars of this veil had sockets of brass, the pillars of the other of silver, and so in the rest, it is like that this veil was not altogether so costly wrought as the former. QUEST. XXIX. Why the first veil had no Cherubims as the other. THe reasons also, why the first veil differed from the second, both in manner of work without Cherubims, and in number of pillars, were these: 1. Because this outward veil was open to the view and sight of the people: therefore God thought it not fit, it should be made with the picture of Cherubims, lest it might have been an occasion unto that weak and inconstant people of idolatry: within, whither the Priests only came, were the pictures of the Cherubims to be seen in the curtains and veil, because they were not so apt to be enticed by the view of them, as the people. But the Cherubims which were made of gold, and not only expressed in colours, were kept in the most holy place, even from the sight of the Priests also, the high Priest only excepted: because they had the most lively representation and image of Angels in humane shape, and were so much the more dangerous, Tostat. quaest. 1.2. This outward veil had five pillars, whereas the other had but four; not because it was wider than the other, for the Tabernacle was but of one breadth, ten cubits from side to side; but by reason, that the outward veil lay open to the wind and weather, it had the more pillars to strengthen it, Tostat. As also because they might enter in more than in one place, the pillars were increased, whereas the other veil was not often opened, but once in the year for the high Priest to enter, to make atonement for the people, Siml. 3. Beda also thinketh, that beside these five pillars, there was a great bar or beam, that went from side to side in the door of the Tabernacle. But no such thing is expressed in the text. QUEST. XXX. What veil of the Temple it was which was rend in the passion of our blessed Saviour. NOw, it is also a question, seeing here mention is made of two veils, one which hanged before the holy place, the other before the most holy: whether of these two veils was rend in sunder, in the passion of our blessed Saviour. 1. Thomas thinketh, that exterius velum scissum fuit, it was the outward veil of the Temple which was rend: and his reason is this, because the outward veil did signify the hiding of those mysteries which belonged unto the Church, which were revealed by Christ: the other signified velationem mysteriorum coelestium, quae nobis revelabuntur, the vailing of the celestial mysteries, which shall be revealed in the next life; and these remain vailed still. But this reason grounded upon his own conceit and collection, is of no great force. 2. Tostatus opinion herein is better, that this veil, Quod ponitur ante sancta sanctorum, which was put before the most holy place, was that which is called, Matth. 27. the veil of the Temple, and was rend in sunder: and hereby (saith he) was signified that those things, quae erant in veteri lege occultata, which were hid in the old Law, are by Christ's death revealed, quaest. 14. And that it was the second, not the first veil, it thus appeareth: because in Salomon's Temple there was but one veil made, which was drawn before the most holy place, whereof mention is made, 2 Chron. 3. and so josephus witnesseth, lib. 8. cap. 2. To this purpose Ribera. Ribera lib. 1. de Templ. cap. 19 And the Syrian Interpreter in that place of Matth. 27.51. calleth the veil, facies portae, the face of the gate: Quia ingredientibus frontis instur in oculos incurreret; because it confronted those which came in by the gate, and looked them as it were full in the face, jun. ibid. So also reverend Beza upon the same place, Aulaeum intelligit, quo dividebantur sancta sanctorum à sancto; He understandeth the curtain, or veil, whereby the most holy place was divided from the holy place. And the Apostle otherwise interpreteth the second veil, than Thomas doth: applying it to the opening of the way to the holiest of all, that is, to the kingdom of heaven, Which was not opened, while the first Tabernacle was standing. This veil was then rend by Christ, Hebr. 8.7. in that by him the way is opened unto everlasting life. QUEST. XXXI. Of the mystical sense of these veils. THe mystical application followeth of these veils: 1. By the inward veil is set forth unto us the glorious heavens, whereunto Christ is entered to appear in the sight of God for us, as the Apostle expoundeth, Hebr. 9.24. As the Priest entered once in the year into the most holy place: The same sense followeth Beda and Rupertus. So that these two parts of the Sanctuary, have a signification of the Church triumphant in heaven, and of the militant Church in earth, which is nourished by the word of God, and the Sacraments, in the hope of everlasting life, as in the outward part of the Tabernacle was set the candlestick on the one side, and the table with the shewbread on the other. 2. Augustine saith, the former veil and Tabernacle was, Figura veteris Testamenti, Quaest in Exod. 111. a figure of the old Testament: and the second veil with the most holy place, was a figure of the new Testament; whereby is signified, that Christ hath removed the veil, which shadowed the most holy place, and opened by his blood the way unto everlasting life, which could not be opened by the sacrifices of the Law, as the Apostle showeth, Hebr. 9.8. 3. The Apostle also by the veil understandeth the flesh of Christ, which vailed and shadowed his Divinity: by the which veil he hath made a new and living way, so that by his blood we may be bold to enter into the holy place, Heb. 10.19, 20. 4. By the veil may be understood that separation, which was between the Church of the Jews and the Gentiles; which division and wall of partition is now removed by Christ, who hath made of both one, Ephes. 2.14. Marbach. Pelarg. 4. Places of Doctrine. 1. Doct. The Church is known by the Word and Sacraments. Vers. 35. THou shalt set the table without the veil. Beda by the table of shewbread, understandeth the table of Christ, and the Sacraments of the Church; by the candlestick, the light of God's word: by the which two, the Church of God militant in earth, is discerned and known. So also Simler. by the same would have understood, mensam Domini, & lucem verbi Dei, the table of the Lord, and the light of God's word. And as the table was never empty, but always had bread: so saith the prodigal child, In my father's house is bread enough, Luk. 15. there is the spiritual food of our souls to be had. 2. Doct. That none intrude themselves into the office of teaching without calling. Vers. 36. ANd thou shalt make an hanging for the door of the Tabernacle, etc. This veil was to keep off the people from entering into the holy place, whither the Priests had access for their daily service and ministry: which showeth, that none should take upon them that Priestly function, but such as are thereunto called and appointed: Ne quis se temerè ingerat ad docendum; that no man should rashly thrust himself into the office of teaching, Osiander. As the Apostle saith, No man taketh this honour to himself, but he that is called of God, as Aaron, Hebr. 5.4. 5. Places of confutation. 1. Confut. Against the jews. Vers. 33. THou shalt hang the veil, etc. Chrysostome urgeth this place against the Jews, Sicut gloria domus est, ubi velum pendet, etc. As it was the glory of the house, where the veil hanged, Homil. ●. de cruse & latrone. and while it hanged; so the renting of the veil of the Temple in two, ignominia templi est, is the ignominy and shame of the Temple, and showeth that the Spirit of God is departed from them, etc. Like as while the Tabernacle stood, and the veil was whole and sound, it showed that they had the presence of God, and he had not yet forsaken his habitation among them: So the parting and dividing of the veil testified, that the Lord had dissolved their state, and would no more dwell among them, as our blessed Saviour foretold them, Behold your house is left unto you desolate, Luk. 13.35. 2. Confut. Against the superstitious usage of the Romanists in the division of their Churches. BY this hanging up of the two veils, which made two parts of the Sanctuary, and the outward court made the third, whither the people only were admitted, Bellarmine would warrant the distinction observed in their Churches or Temples, dividing it into the porch or entrence, the body of the Church and the choir, which they say resembleth the holy place, to the which none were suffered to enter of the lay people, but only their clerks and queere-men. And to this purpose they used in time of Lent to draw a curtain in the midst of the chancel, to represent this veil, which was spread before the most holy place, Lib. 3. decultus Sanctor. cap. 3. B. Babington. Contra. 1. To follow the pattern of Moses Tabernacle, or Salomon's Temple, for comeliness and decency, and due proportion of building in Churches, is not unlawful for Christians, but it is a thing indifferent: any thing for comeliness sake may be imitated, and borrowed from the example of former times. 2. But two ways the Romanists offend in this imitation: both because they make a superstitious distinction of places, thinking the choir or chancel to be a place of greater holiness: and in making a difference of the people, as though some were more holy than others, and not fit to enter into the holy place, 1 Pet. 2.5. whereas Christ hath made all his servants, an holy Priesthood toward God, though for order sake, and better edifying of the Church, there ought to be a distinction between the Pastor, and people. As also in placing the people a great way off, that they only see and gaze, but hear little, they hinder their edifying and instruction: 1 Cor. 14.26. contrary to the Apostles rule, Let all things be done unto edifying. 6 Moral observations. 1. Observ. God requireth diligent and cheerful service. Vers. 1. IN them thou shalt make Cherubims, etc. God seemeth to be delighted with these similitudes of Cherubims, which were winged to show their speed and agility: to show that he is delighted in those, qui summa diligentia verbum ejus faciunt, which are diligent in performing his word, Oleaster. As the Prophet David saith, I will run the way of thy Commandments, when thou shalt enlarge my heart, Psalm. 119.32. 2. Observ. That we should be inwardly adorned, and not make a fair show outwardly. Vers. 37. THou shalt cast five sockets of brass for them. Men use to set the fairest show outward; so doth not God: without are sockets of brass, but within sockets of silver; to teach us, that Christians should not make a fair show outwardly, but seek to adorn the inward man, Oleaster. As it is in the Psalm 45.13. The King's daughter is all glorious within. So S. Peter teacheth women, that their apparelling should not be outward, 1 Pet. 3.3. with broidered hair, and gold put about, but that the hid man of the hear● be uncorrupt, etc. 3. Observ. God revealeth himself more and more to his children. FUrther, whereas one coming into the Tabernacle, at the first entrance saw brass, but going in further, the light of the golden candlestick directing him, he saw nothing but gold: So the more one looketh into God's secrets, being illuminated by the Spirit, he shall find every thing still more glorious, and heavenly, Borrh. As job at the first had heard of God but by the ear; but having had comfortable experience of his mercy in his affliction, job. 42.5. than he saw him with the eye. CHAP. XXVII. 1. The Method and Argument. HItherto, chap. 25, 26. such things have been described, as belonged unto the Tabernacle, with a description of the Tabernacle itself. Now in this Chapter such things are set forth as were without the Tabernacle, with a particular precept concerning the preparing of oil for the lamps. So that this Chapter hath two parts, an explication of the instruments belonging to God's service without the Tabernacle, to v. 10. and of the service required concerning the oil of the lamps. In the first, there is expressed, how the Altar of burnt offering should be made, to vers. 9 then a description of the place where it should stand, in the outward court, to vers. 20. 1. Concerning the Altar, these things are declared in particular: 1. The Altar itself is described, the bigness of it, vers. 1. the parts thereof, the horns in the corners; the matter, of Shittim wood within, and of brass without, vers. 2. 2. The instruments that belong unto it, vers. 3. 3. The fashion of the Altar, it must be made with a grate in the midst, vers. 4, 5. with bars and rings, vers. 6, 7. and hollow, vers. 8. 2. The court is described in particular, how each side shall be, South, North, East, West; what length and breadth; what curtains and pillars, to vers. 16. Then the gate is set forth how it shall be made, vers. 16. Then is it described in gross, how the pillars of the whole court shall be made, vers. 17. and what shall be the length and breadth of the whole, vers. 18. and of what matter all the vessels and pins shall be made, vers. 19 In the second part is showed, concerning the oil, by whom it shall be prepared, and to what end, vers. 20. and how it shall be used by the Priests, vers. 21. 2. The diverse readings. Vers. 3. Of the diverse reading of this verse, and of the diverse names of the instruments, see quest. 6. following. I.U. Vers. 4. According, or by the grate, thou shalt make four rings upon the four corners thereof: that is, of the Altar. I. or, at the grate. V. that is, about the same place of the Altar where the grate is: better than, thou shalt make to the grate. S. or, upon the grate. A.P.B.G. for the grate was within, and the rings were set without in the Altar: the preposition ghal, may be as well translated, secundùm, by or near, as above or upon. Vers. 8. Thou shalt make the Altar hollow of boards. I.B.U.C. or, a boarded hollow. S. better than, I.B.U. hollow between the boards. G.P. for he spoke of no boards before: or, Thou shalt make it, not sieled, but hollow. L. for here the word which signifieth boards, is omitted. Vers. 9 Hangings full of eyes, or holes. I.A. like unto a sling or casting-net, Oleaster: I.A. for so kalagh signifieth to carve or grave with incisions and indenting, 1 King. 6.29. the rest read curtains or hangings simply without any other addition. 3. The questions discussed. QUEST. I. Why the Lord commanded an Altar to be made, and of the bigness thereof. Vers. 1. THou shalt make thee an Altar. 1. Seeing the chief part of God's external worship then consisted in sacrifices, it is necessary that an Altar should be made, whereupon their sacrifices should be offered; and the same but one, and in one place, lest it might have given them occasion to think, pluribus diis sacrificari, that they sacrificed to many gods, Tostat. quaest. 3. 2. This Altar was but three cubits high, of an indifferent height, that the Priests might with a little help stand up, and conveniently minister at the Altar, Tostat. But the height of three cubits was more than any man could reach unto to minister, as Augustine thinketh, seeing four cubits is just a man's height, junius: and therefore it is like, that although there were no steps made to the Altar, yet there might be some slope going up, Quaest 113. that the Priest might ascend as it were by degrees: for how else could they afterward have ministered upon Salomon's Altar, which was ten cubits high? 2 Chron. 4.1. jun. in cap. 20.26. 3. It is called four square, not in respect of the whole Altar, for it was not so high as it was broad and long: but it is so called in regard of the length and breadth, as is showed above, which was fouresquare, every way five cubits. 4. There were two Altars, this of the burnt offerings, of brass, and the golden Altar of incense, chap. 30.1. Tostat. QUEST. II. How fire was made upon the Altar, framed of wood. OF Shittim wood. Here Augustine moveth a doubt, how this Altar could be made of wood, Quaest 113. in Exod. seeing that the sacrifices were burnt upon it, and the fire never went out. 1. Some answer, that praservatum fuit eo miraculo quo & locus sacrificiorum à muscis; that both the wood and brass that covered it were preserved, that they consumed not with the fire, as the place of the sacrifices was preserved from flies, Lippoman. So also Oleaster. But we need not run unto miracles, where other probable reasons may be yielded. 2. Beda answereth out of Hierome, that Altaris ligna, quae de lignis paradisi sunt, non cremantur igne vicino; That the wood of the Altar, which are of the wood of Paradise, were not burned by the fire, which was near it, etc. And Beda himself telleth of a certain kind of wood, which quanto plus arserit, tanto mundius inveniatur, etc. the which the more it burneth, the more pure it is. But, as Hugo de S. Victor reasoneth, if the Altar were made of a wood that could not be consumed with fire, Quid opus fuerit areis laminis, etc. What needed it to be covered with brazen plates? And yet it must be confessed, that seeing the fire never went out upon the Altar, and so the brass without being continually hot, must needs also heat the wood within, that there was some extraordinary thing in it, as the fire of the Altar burned still, neither was quenched with any rain, is Tostatus observeth, qu. 9 3. Lyranus thinketh, that as the wood of Shittim, were imputribilia, sic & incremabilia, was not apt to corrupt, so not easy to be burned and consumed. But it is against the nature of wood not to yield unto the fire. 4. Tostatus with others think, that the Altar being hollow was filled up in the midst with earth, and upon the earth was the fire made, which came not near the sides, the Altar being five cubits broad, and as many long, qu. 4. But if the Altar had been so stopped with earth, there should have been no place for the grate, which was put within. 5. Therefore josephus' opinion is better: Cratem pro faculo suppositam habens; That it had a grate put above in stead of an earth: in illo cribro composita ligna ardebant; Lib. 3. Antiquit. cap. 7. the wood was laid in order upon that grate, and so burned, which grate was a●l of brass. Add hereunto, that the Altar was covered with thick plates of the brass, to defend the heat: And the wideness and length of it was such, as that the fire needed not come near the sides. 6. Tostatus thinketh, that it was not totum coapertum aere, all the altar was not covered with brass, but only midway, so far as the grate went. But Montanus saith better, Totum erat laminis aereis obductum; That it was all covered with plates of brass, both within and without: and this is more agreeable to the text, that saith, Thou shalt cover it with brass: which being set down without any limitation showeth that all the Altar was so covered. QUEST. III. Whether the Altar were made of boards. ANd whereas it is appointed to be made of Shittim wood: 1. Cajetan thinketh that it was not made of boards of Shittim wood: nay he saith, Nullae concurrebant tabula; There went no tables to the making of the Altar. And whereas it is said, vers 8. Thou shalt make it hollow of boards; Cajetan interpreteth it, vacuum tabularum, void of boards, quite contrary: and Oleaster misliketh not that sense. 2. But the better reading is, cavum tabularum; hollow with boards: or, hollow of boards; as read Chald. jun. Vatab. Pagnin. and the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a boarded hollow shalt thou make it: it was therefore, canuminstar arcae, hollow like a chest without bottom or cover, Osiander: and because the Altar was most holy, and sanctified whatsoever was offered upon it; as our blessed Saviour saith, Ye fools and blind, Matth. 23.19. whether is greater, the offering, or the Altar which sanctifieth the offering? it is like it was made close, tha● it might be more secret, and so the more reverenced. QUEST. IU. How this place agreeth with that, Exod. 20.25. where the Altar is prescribed to be made of earth, or unwrought stone. Vers. 1. OF Shittim wood. This should seem to be contrary to that Law, Exod. 24.25. where the Altar is commanded to be made of earth, or unhewen stone; how then could it be made of wood? 1. Some answer, that God which made that Law, might also abrogate it, Tostat. qu. 4. But it is not like that God would give unto Moses contrary Laws almost at the same time. 2. Tostatus hath another answer, that the end and scope of that Law is here kept: for they were commanded to make an Altar of earth, or of rough stone, ne fierent in altari aliquae imagines, that there should be no images made in the Altar, lest it might have been an occasion of idolatry: the intent of the same Law is here kept, because this Altar was made plain without any figure or portraiture. But where a Law is made, not only the scope and intent of the Law, but the letter is to be kept: and beside, the reason there given of the Law why they should use unwrought stones is this: If thou lift up thy tool upon them, thou hast polluted them, vers. 25. The same reason as well restraineth the lifting up of the tool upon wood, as well as stone. 3. Cajetan answereth, that in the other Law, altaris nomine intelligitur corpus altaris, by the name of the Altar is understood the body of the Altar, upon the which the fire was made. But here by the Altar is understood, id quod ambit altar, that which compasseth the Altar, etc. and was but as the walls and sides of it: and within it was filled up with earth, whereupon the fire was laid, Tostat. But here the whole Altar is described, with the hearth and all, which was the grate, as afterward shall be showed, and beside it was hollow, therefore not filled up. 4. Therefore junius his solution is best, and Gallasius hath the same: Illatumultuaria esse voluit, quia temporaria, etc. He speaketh there of Altars to be made upon the sudden, upon some extraordinary occasion, which were but for a time, and so were to be dissolved again; such as Samuel and Elias made: but this Altar was to remain and continue. QUEST. V. What the horns of the Altar were, and to what use. Vers. 2. THou shalt make unto it horns, etc. 1. Lippoman thinketh, that these were not made indeed after the similitude of the horns of bullocks, or goats, but they were certain shining ornaments, that came out in the four corners, as Moses had not horns, (where the same word is used) but his face shined: so he thinketh, that these comings out in the corners of the Altar were only for ornament. But it shall appear afterward, that there was a necessary use of them: neither is there any necessity here to depart from the literal sense of the word. 2. Some think that these four horns were certain little pillars that went up straight in the corners, they were not crooked like horns, R. Solomon, Osiander. But why then should they be called horns, if they had not any such likeness or resemblance? 3. Arias Montanus in his description, maketh them to be plain corners coming out strait without any turning upward or downward. But the contrary appeareth, Ezech. 43.16. where it is said, the homes shall go upward. 4. Therefore according to the signification of the word, erant figurae forte corun, they had the proportion (it is like) of an horn, Cajetan: which were not only for ornament, but for diverse uses: 1. Unto these horns they used to bind their sacrifices, Psalm. 118.27. 2. The horns of the Altar were a sanctuary to them which laid hold of them, as is evident in joabs' practice, 1 King. 2. P●larg. Ma●bach. 3. Oleaster also thinketh, that they served to hold up the grate, which hung within the Altar, upon the four horns by rings and chains. 4. They also signified, that God was the strength of Israel, as David calleth him the horn of his salvation, 1 Sam. 22.3. Gallas. 5. And upon these four horns or corners did they use to sprinkle the blood of the sacrifices, whereby was shadowed forth the blood of Christ, that should by faith be sprinkled into the four corners of the world, Simler. 6. Tostatus imagineth another use of these horns, to hang the brazen instruments and vessels upon, which were of four sorts: as it followeth in the next verse, quast. 4. But he is deceived in following the vulgar Latin: there were five several kinds of instruments, and not four only. QUEST. VI Of the vessels and instruments belonging to the Altar. Vers. 3. THou shalt make his ashpans, etc. 1. The first word (sir) signifieth ollam, or lebetem, a great pot or caldron, a great vessel made to receive such things as were put into it, whether they were dry or liquid. They had pots and caldrons beside, to seethe the flesh of the sacrifices in; but these were not to that end, they served only to receive the ashes, as it is expressed in the text. Tostatus thinketh, that the vessels wherein the flesh of the peace offerings was sod, were not consecrated vessels, but such as they provided, which brought the sacrifice, to whom it belonged to seethe the flesh, and then to give the Priest his due, as may be gathered, 1 Sam. 2.13, 14. where the Priest's boy came to him that boiled the flesh, and thrust in his fleshhooke, and took up that which came next to hand. And beside, Levit. 2.28. it is thus prescribed, that the earthen pot wherein the flesh of the sin offering was sodden, should be broken; if it were a brazen pot, it should be scoured: but if they had been consecrate vessels, they were holy already, they needed not to be so purged. But herein Tostatus is deceived, he maketh all the offerings alike, whereas that Law in Leviticus is concerning the sin offering, which was so holy, that even the Priest was to wash his ministering garments, if any of the sin offering dropped upon it, even in the holy place: therefore the vessels, though otherwise consecrate, after they had touched the sin offering, were to be cleansed, as well as the Priests consecreate garments: therefore it is like, that there were other peculiar vessels appointed for the seething and dressing of the flesh of the sacrifices, in the court of the Tabernacle, though these here expressed, served only for the Altar. 2. The next instrument is jaghim, which some interpret, scopas; besoms, as Vatab. Pag●in. Genevens. But seeing all these were made of brass, it is not like they were besoms: some take them for firetongs, Lat. Tostat. But they were an instrument, quo cineres removebantur, wherewith the ashes were removed, Oleaster. They were then (palae) the fireshovels, which took the ashes from the Altar, jun. Montan. Osiander. They are called jaghim, of jaghah, to remove or take away, as Isai. 28.17. The hail shall sweep away, or take away the vain confidence. 3. The third sort is misreketh, which cometh of zarak, to sprinkle: they were not to sprinkle with, as Montanus translateth them, aspersoria, the sprinkles, being made of brass, neither to carry the ashes, Osiander. For to that end were the two former instruments: but they were pelves sparsoria, the sprinkling basons, which held the blood, Vatab. Pelves ad fundendum sanguinem, basons to pour out the blood, Hugo de S. Victor. So junius reads, crateras, bowls, goblets. This third kind is omitted by the Latin Translator. 4. The fourth kind is mazleg, which some take to be a fire-fork, which served lignis componendis, to couch the wood upon the fire, Osiander. The most take it for a fleshhooke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. fuscinula, jun, an hook which served to pull the flesh out of the pot, as 1 Sam. 2.12. Tostat. Oleaster. It is like they had fleshhooks to that purpose; but this being appointed for the Altar, served to this end, Quibus carbones & parts victimarum componebantur; wherewith the coals and parts of the sacrifices were laid in order, Pelarg. 5. The last word is machta, which some translate forcipes, tongs, jun. Montanus. But there is another word used for tongs, Isa. 6.6. melekachaim, of lakach, to take: some take them for censers, Chal. Geneu. as the word is sometime used, Numb. 16.12. But the censers were no instruments belonging to the brazen Altar: they were therefore certain firepans, which they kept the fire in, of chatah, to take or receive, as Isai. 30.14. There is not a sheard found, to take fire from the hearth: there the same word is used. The use of these firepans was ad portandas prunas, to carry the coals, Hugo de S. Victor. To transport them to the Altar of incense, Cajetan. Ad fovendum ignem, and to keep sire in, when they covered the Altar, Osiander, Marbach. QUEST. VII. Whether all the instruments were of brass. Vers. 3. THou shalt make all the instruments thereof of brass. 1. Cajetan thinketh, that all the instruments fit for the service of the Altar, are not here named: and therefore this general clause is added. But it is evident, chap. 38.3. that those five sorts were all the instruments that belonged to the Altar. It will be objected that the tongs, which the Angel took a coal with from the Altar, are not here mentioned. It may be answered, that although they be not here expressed in that very word, yet the fire forks here mentioned, which some call sorcipes, firetongs, were to that use, and under that name they may be comprehended, or under the last, as jun. 2. josephus thinketh, that all these instruments were of gold. But therein he evidently doth contradict the text, which saith, Thou shalt make all the instruments of brass. 3. It is evident then, that nihil ex ferro admittitur, nothing is made of iron, Cajetan. It will be demanded then, wherefore, as well the iron, as brass, which they took in the spoil of Jericho, josh. 6.19. was consecrate to the Lord, and was to come into the Lord's treasury. Tostatus answereth, that the iron might serve to diverse purposes, though it were not used to make any of the vessels or instruments of the Tabernacle: as to make hammers of, for the Levites to take down, and set up the Tabernacle; as also hatchets to cleave the wood, and knives to slay and dress the sacrifices, qu. 5. QUEST. VIII. Whether the grate made to the Altar were set within or without. Vers. 4. THou shalt make unto it a grate like network. 1. Some think that this grate was put on the outside of the Ark, and compassed it round about, a cubit and half from the bottom: and it was rather add pulchritudinem, quam necessitatem, for beauty and comeliness of the work, than for any necessity. And within they say the Altar was filled up with earth, whereon the sacrifices were burnt, Tostat. Lyran. following R. Solomon: So also Osiander, Pelarg. Marbach. And Cajetan defineth how large this grate was, 20. cubits square to compass the Altar round about, and a cubit and half high from the ground. And that it was made like unto a sieve with network, with small holes; that both the fire might be seen thorough it, and yet it might keep the wind from the flame. Contra. 1. The text showeth, that this grate should be in the midst of the Altar; but if it compassed it round a cubit and half high, it was not all in the midst, it was as well in the bottom, as in the midst. 2. If this grate were without, it should seem to be of no great use, and as it were a superfluous part: for it was unfit being full of holes, to keep off the wind; and the Altar was compassed with boards round, that it needed no such defence. 3. And if this grate were not placed within, the chief and principal part of the Altar should be omitted, where the fire should be made, and the sacrifices burnt. 4. Whereas they say it was filled up with earth in the midst; Ribera showeth it was rather raised with stones, which he would prove by that place, 1 Macchab. 4.44. where it is said, Lib. 2. de Temp●. cap. 20. They destroyed the Altar of burnt offering which was defiled, and laid up the stones upon the mountain, etc. till there should come a Prophet, that should show what should become of them. But it seemeth that Altar was made all of stone, and not filled only with stones; for to what end should they be reserved, if they had been rough and unwrought stones? and the rest of the Altar had been as well defiled, as the stones, if it had not been all made of stone. 2. Some Hebrews are of opinion, that the Altar was ten cubits high, and this grate served as a step for the Priests to stand upon, and minister upon the Altar, which was three cubits above the grate, which, they say, covered seven cubits below: so that where the Altar is said here to be three cubits high, they say that part of the Altar is only meant, that was above the grate. Contra. 1. But it had not been possible to have carried an Altar of that height upon bars, which were made to bear it, vers. 7. and seeing the grate came up to the midst of the Altar, if it were ten cubits high, then there must be five cubits still remaining above the grate, which had been too high for any man to reach unto. This grate was not then made for any such use, to stand upon. 3. Some think that this grate was put within the Altar, and that it had an hearth beneath about the midst of the Altar, with a door in the side to put in the coals, and take out the ashes: and the grate was in the top almost equal with the brim of the Altar, whereon they laid the sacrifice, which was consumed by the flames which ascended thorough the grate. So Beda, whom Ribera followeth, and Oleaster. Contra. 1. This opinion seemeth to be grounded upon the error of the Latin Translator, who interpreteth the word carcob, which signifieth the circuit or compass, arula the hearth, thus reading, chap. 38.4. he made a brazen gate of network, and under it in the midst of the Altar, an hearth: whereas the true reading is this, under the compass of it, beneath in the midst of it. 2. The grate was in the midst of the Altar, therefore not in summitate, in the top, as Ribera. 3. If any such door had been made in the side, it is like it should not have been omitted in the description of the Altar, it being so necessary a part. 4. And this opinion is contrary to the text, Levit. 1.8. where it is showed, that the sacrifice should be laid upon the wood: they were not then put asunder. Tostatus urgeth this place, which Ribera only answereth, denying that it concludeth any such thing, standing upon the Latin text, which only hath desuper ordinantes, laying in order above, which he understandeth of the grate: whereas the words according to the original are, they shall lay the parts in order upon the wood. Lib. 3. de Antiquit. cap. 5. 4. I prefer then the opinion of josephus: Cratem pro facula superpositam habens; That the Altar had this grate in stead of an hearth, and that the ashes and imbers fell thorough it to the ground. So also jun. Montanus: and the ashes so falling down to the ground might be conveniently taken thence by the Levites, Lippoman. This best agreeth to the description: for thus we shall have an hearth for the Altar, which otherwise should be omitted: the Altar shall be left hollow, vers. 8. and the grate is placed by this means just in the midst, being put within the Altar, and so resting in the middle. It was made like unto network with small holes, not very wide, for then not only the ashes but the fire, and some parts of the flesh might have fallen thorough, jun. Cajetan also giveth this note, that it is resembled both to a sieve or grate, and to a net: ut aliquid cribri, & aliquid retis intelligeremus; that we should understand it had part of a sieve, part of a net: it was in fashion like a net, but the holes were small, as in a sieve. QUEST. IX. Of the rings of the Altar, whether they were put to the grate or to the Altar. Vers. 4. ALso upon, or at the grate shalt thou make four brazen rings, etc. 1. The Latin Interpreter, and they which follow him, are driven here to a great strait: for in this place he readeth; Quos pones subter arulam altaris; Which rings thou shalt put under the hearth of the Altar. Here he maketh the rings under the hearth, which was under the grate: but chap. 38.5. he readeth, Fusis quatuor annulis per to●idem reticuli extremitates; He cast four rings by the four ends of the net or grate. Then were the rings both above the hearth, Quaest 7. for so the grate was, and under it. Tostatus is driven to this shift to say, that they were secundùm unum modum subter, in one respect under it, in another above it: in respect of the height of the Altar the rings were under it; but considering the rings were without, and the grate with the hearth within, they might be said to be above. Contra. 1. But so the rings are well said to be without, not above, seeing they were further from the brim of the Altar by this description, than the grate. 2. This inconvenience is better avoided, in having recourse to the original, where the word is carcob, which signifieth the circuit or compass, and is referred to the Altar, not an hearth with relation to the grate, as is before showed. 2. Oleaster thinketh that these rings were made in the ends of the grate, and that it did hang upon the horns of the Altar by these rings. So also Ribera, who thinketh, that beside these four rings belonging to the grate, there were four more in the Altar to bear it by. Contra. The contrary appeareth, chap. 38.5. He cast four rings of brass for the four ends of the grate to put bars in, etc. There were but four rings made in all: the same rings which were made for the grate, served also to carry the Altar. 3. Montanus thinketh, so also Genevens. in their description, and Ribera, that the grate had four feet, whereupon it stood within the Altar, and was lift up by the rings, to be taken in and out, as occasion served. But seeing the rings of the grate are expressed, why should the feet be omitted? It is not safe without good warrant, to supply that which is not in the text expressed. 4. Some think that the grate was fastened with nails unto the Altar, as Oleaster reporteth their opinion: but it seemeth by the text the grate settled in his place, by the very putting of it into the Ark, without any other fastening, vers. 5. 5. Others, that place this grate without below in the compass of the Altar, think that the rings were set into the Altar, at the four corners of the grate. But this opinion is at large confuted before, quest. 8. 6. This then remaineth, that these rings were not set to the grate, but they were put into the Altar, in that place where the Ark rested within; so that the preposition ghal is not to be translated here, upon, but rather secundùm reticulum, after, or according to the grate, jun. or ad rete facies, thou shalt make them at the grate, Vatabl. So is the preposition ghal taken, vers. 21. the veil, which was not upon, but towards, or near the testimony. The rings than were fastened without, for the bars to go thorough to bear the Ark, and within the ends or hooks of those rings were a rest for the grate, junius. Rete intus erat, etc. sustentatum uncinis & anulis; The grate was within the Ark, etc. being held up with the hooks and rings in the corners of the Ark, Lippom. Thus this grate was as the hearth for the fire and wood to be couched upon, being therefore made all of brass, not of wood covered with brass, as the rest of the Altar: and it being in the midst of the Altar a cubit and half deep from the top, the fire might play and burn clear, being fenced in by the sides of the Altar from wind and weather. QUEST. X. Of the mystical interpretation of the Altar. THis Altar is thus mystically applied: 1. Gregory by the Altar understandeth the penitent heart: Vbi ex moerore compunctionis ignis ardet, & caro consumitur; Where by the grief of heart the fire of compunction is kindled, and the flesh is consumed, etc. and by the two Altars, the one of incense, the other of burnt offerings, he saith, are set forth two kinds of compunction; the one proceeding of love, the other of fear. 2. Beda by the Altar likewise would have signified, the hearts of the faithful; by the five cubits in length and breadth, the mortifying of the five senses; by the four horns in the corners, the four moral virtues; the diverse vessels and instruments, signify the diverse actions of the faithful, whereby they serve their Creator: by the grate is set forth the place, which the elect do prepare for God in their hearts: by the four rings, the four Gospels; and by the bars, the Preachers which propagate the truth. To the same purpose Ribera following Beda. But these mystical applications are somewhat curious. 3. This Altar rather signifieth Christ himself, who was sacrificed for us upon the Altar of the cross: of him the Apostle speaketh, Heb. 13.10. We have an Altar, whereof they have no authority to eat, which serve in the Tabernacle. 2. By the horns is noted the power of our Saviour, who both is the horn of our salvation, and with these horns will push at the enemies of his Church. 3. By the hollowness and emptiness of the Altar is signified the humility of our blessed Saviour, qui se exinanivit, who abased or emptied himself, taking upon him the form of a servant. 4. By the bars and other vessels, are described the Ministers of the Church, which carry the truth by preaching from place to place, purge the Church, and nourish the heat or fire of charity, Pelarg. Marbach. Borrh. Osiander. QUEST. XI. Whether one court were made, or two, or more. Vers. 9 THou shalt make the court of the Tabernacle. Here is but one court described; and yet David in the Psalms maketh mention of courts in the plural, as Psal. 84.2. My soul longeth, etc. for the courts of the Lord: and Psal. 92.19. and in other places. 1. Calvine thinketh, writing upon this place of Exodus, that there were two courts, unum sacerdotale, alterum commune totius populi; one of the Priests, the other common for all the people. But howsoever the courts might be increased afterward, it appeareth here by Moses description, that there was but one, in the midst whereof was the Tabernacle. 2. Some think, duo quadrata hoc spatium continet, that this large court was divided into two squares; one where the Tabernacle was, the other where the Altar of burnt offering stood, and each of them was fifty cubits square, Simler. But howsoever the Tabernacle was situate, there was no division of the court: for than it should have been separated with pillars and curtains, as the rest of the sides; but there is no mention made of any such. 3. I rather think therefore with junius: Hoc institutum fuisse temporarium, dum ambulatoria fuit Israeliturum respublica, etc. That this was but appointed for a time, jun. in Analys. while the Israelites had as it were a walking and removing commonwealth: but afterward the courts were enlarged and distinguished, as there was one of the Levites apart, another of the men apart, and of the women apart; for the better expedition both of the Ministers, and of those which came to worship. Neither herein did they depart from the first institution, of retaining the substance; they did alter some fashion and circumstances of the place, as might seem most fit for the furthering of the service of the Tabernacle. QUEST. XII. Why the court was made, and of what largeness. NOw this court was thus appointed to be made: 1. Because it was fit and requisite, both in respect of the brazen Altar, which could not stand within the Tabernacle, because the fire and smoke would have annoyed it, and spoiled the hangings: and the Altar being consecrated to holy uses, was not to stand in any profane and common place: as also the majesty of the Tabernacle, and the sanctity and reverence of the place so required, that it should be fenced about, and none be suffered to come near it, Tostat. qu. 7. 2. And it was fit to be made of a large capacity, one hundred cubits long, and fifty broad; both for the stretching out of the cords, which being fastened unto brazen pins in the ground, did bear up the Tabernacle: as also for the diverse services of the Levites, which were performed in the outward court; and because of the number of the officers, who were admitted to come in, there to eat and drink of their peace offerings before the Lord, Deut. 12. and 16. Tostat. cue▪ 8. QUEST XIII. How the Tabernacle was situate in the midst of the court. HOw the Tabernacle was situated in this court, it is also questioned: 1. Tostatus reporteth the opinion of some, that think the Tabernacle was set wholly without the court; and that this court was a square place compassed in with pillars and curtains by itself, yet not far from the Tabernacle. Contra. 1. Then this court should have been superfluous, if the Tabernacle had not been within it, not consequently the Altar, which was at the door of the Tabernacle, chap. 29.42. for to what use should it have served, if there had been no holy ministration there? 2. It is contrary also to the text, chap. 40.33. where it is said, he reared up the court round about the Tabernacle: than it must needs follow, that the Tabernacle was within it. 2. Cajetan and Lippoman think that the Tabernacle was equally distant both from the sides, that is, twenty cubits from the North side, and as many from the South, the Tabernacle being ten cubits broad, and so we have the breadth of fifty cubits: and likewise he thinketh, that the Tabernacle containing in length thirty cubits, the rest of the length, which is seventy cubits, was equally divided: that the Tabernacle was pitched in the length 35. cubits from the East, and 35. cubits from the West. But this is not like, as Tostatus well noteth, that there was no more space left before the Tabernacle, than behind, seeing all the services of the Levites, and the offerings of the people were before the Tabernacle; and that part behind seemed to be a void place. josephus indeed saith, Tabernaculum statuit in ejus medio; Lib. 3. de Antiquit. cap. 5. He set the Tabernacle in the midst, etc. But we need not understand precisely in the very midst: it was set within, and the court did compass it round about. 3. Montanus in his description of the Tabernacle, though he set not down a certain proportion of distance between the ends of the Tabernacle, and the ends of the court, East and West, yet seemeth to join the Tabernacle, by the sight of his plat, as it were ten cubits from the West-end: and he alloweth a greater space in length, from the East-gate of the court unto the East-end of the Tabernacle, than from thence to the West-end of the court. But then the standing of the Tabernacle should not observe an uniform proportion, it being further from the sides, namely, twenty cubits, than from the West-end. 4. Thererore I prefer their conjecture, which think that the length of the Tabernacle, with the space between the most holy place, and the West-end of the court, contained fifty cubits, half the length of the court: that is, the length of the Tabernacle thirty cubits, and twenty cubits the space between the West-end of the Tabernacle and the court: and the other fifty cubits remaining in the length, were extended from the door of the Tabernacle to the door or entrance of the court, Borrhaius, Pelarg●●: for thus the Tabernacle of every side, saving before, shall observe a due proportion of distance, being twenty cubits on the three sides, removed from the walls of the outward court. QUEST. XIV. Of the hangings which compassed the court, the fashion and bigness of them. Vers. 9 THe court shall have curtains of fine twined linen, of an hundred cubits long for one side. 1. These curtains or hangings were not so costly as the other which covered the Tabernacle; for these only were made of fine linen, not of blue silk, purple, and scarlet, as the other: neither were they wrought with Cherubims as the other: the reason whereof may be this, lest the sight of images and pictures might have been an occasion of idolatry unto the people, Tostatus quaest. 8. 2. R. Solomon thinketh, that they were made with eyes and holes like network, that the people might see thorough. So also Lyran. jun. Oleaster. For the word is kelagh, which signifieth a sling or casting net: some think it was wrought with the pictures of a sling; but that is not like; the curtains rather were full of network, for the reason before alleged. 3. For the length of these curtains, they were neither all one curtain, as Calvin thinketh, on one side, an hundred cubits long, for they had been too cumbersome to carry: nor yet were they so narrow, as a cubit, as Simlerus would gather, vers. 15. There shall be on the other side fifteen hangings, for cubits must be supplied, as in the former verse, There shall be hangings of fifteen cubits. But Lyranus conjecture is more probable, that they were five cubits broad, from pillar to pillar, which stood five cubits asunder, and so were joined and coupled together. 4. These hangings were an hundred cubits long on one side, and an hundred on the other, and 50. on each end, so that they made in all 300. cubits. QUEST. XV. Of the situation and placing of these pillars. Vers. 10. IT shall have twenty pillars, with their twenty sockets of brass, etc. 1. These pillars being twenty on each side, and ten in each end, do make in all sixty pillars: whereof two must be imagined to stand in each corner, for otherwise there would fall out 22. on a side, or twelve at an end, if they stood in like distance one from another, or if ten be counted at the ends with the corner pillars, there will be beside them but eight at an end, and so there should want four pillars of the number: therefore cajetan's conjecture is more probable, that there were two pillars in each corner, to make up the full sum of sixty pillars, than Montanus description, wherein the corner pillars are counted both of the number of the ten in the ends, and of the twenty pillars in the sides. And further, these pillars were set on the inside of the hangings, as Gregory saith, jutus columnae immobiles stant, foris paxilli funes continent; The pillars stood immovable within, and the pins held the ropes without, super Ezech. hom. 5. josephus also saith, it was so hanged about, Vt nihil à pariete differre videretur; that it seemed little to differ from a wall, Lib. 3. de Antiquit. cap. 5. 2. Concerning the height of these pillars, both Montanus is deceived, who thinketh they were nine or ten cubits high: Of the height. and Procopius who followeth the Septuagint, who read in the 15. verse, Quindecius c●bitorum velorum altitudo; The height of the curtains of 15. cubits: which Augustine would thus help, Quaest ultim. in Exod. Qua jacentium latitudo, erectorum altitudo est; That which is the breadth of the curtains lying, i● the height standing, etc. as though they should call that the height which is the breadth: but there is no such word in the original, that signifieth height. They were then but five cubit's high, as josephus saith, and it is evident in the text, v. 18. The height shall be five cubits, which was but half the height of the Tabernacle, so that it might well be seen and discerned; and yet it was higher, than that one might look over, Tostat. quaest. 8. Of the distance. 3. The distance also of these pillars was five cubits off each from the other, as may be thus gathered: there were twenty pillars on a side, which was an hundred cubits long; and ten pillars were in the ends, of fifty cubits broad: so there were ten pillars in fifty cubits, and twenty in the length of an hundred cubits, Whether the pillars were of brass. and sixty pillars in the compass of three hundred cubits. 4. For the matter, whereof these pillars were made, there is also some question. Lyranus thinketh they were all of brass: So before him josephus, whom Ribera followeth: Simler●s is of the same opinion. Ribera lib. 1. de Temp▪ cap. 34. Lyranus would prove it by the Latin text, chap. 38.10. Columnae area viginiis; The brazen pillars twenty: whereas the true reading is, their pillars were twenty, and their brazen sockets twenty. Montanus therefore thinketh more probably, that these pillars were of the same wood, which the former were of: the four pillars in the entrance of the most holy place, and the five pillars in the door of the Tabernacle, chap. 26. vers. 32.37. 5. josephus also thinketh, that the heads of the pillars were of silver, What the heads of the pillars were made of. so also Simlerus. Tostatus thinketh they were not the heads of the pillars, but of certain rods, two of each side, which stood up above the pillars: but no such rods are mentioned in the text: neither doth the word vavim signify the heads of the pillars, but rather the hooks, as is showed before, chap. 26 quast. 24. they were, clavi capitibus curvatis instar litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. va●. certain nails with crooked heads like the letter vau, jun. The heads of the pillars are not then spoken of, but their hooks and fillets, which were of silver, and their sockets of brass. It is like also, that the heads of the pillars were overlaid with silver, as may be supplied out of chap. 38.28. He overlaid their chapters, and made fillets about them: so also thinketh Montanus. 6. These pillars also had certain fillets or circles of silver, which compassed them round: What the fillets were which compassed the pillars. wh●ch Lyranus thinketh were only upon the heads of the pillars: but they were overlayed with silver, as is before showed, and therefore they needed no such fillets. Tostatus thinketh they were all over the pillars, which may seem to be more probable, because as the other pillars were overlayed with gold, chap. 26.32.37. so it is like, these were done about with silver: and because it is said, chap. 38.28. that the fillets were made about the pillars. And this also may further appear, by the use of these fillets, which was, as junius thinketh, to bind the curtains and fasten them to the pillars. Concerning the fashion of these fillets, Tostatus following the Latin Translator, thinketh they were caelaturae, certain knots and flowers▪ graven or carved about the pillars. But the word casuk, signifieth a circle. Oleaster imagineth them to have been like unto hoops about a barrel: Cajetan thinketh they compassed the pillars from top to the bottom going still about, like unto a wild worm: which kind of wreathing of the fillets was more comely to see unto. 7. Another thing to be considered in these pillars, is, their sockets, or footstalles, Of the sockets of the pillars, whether they were fastened unto the ground. which Lyranus following josephus, thinketh to have been made sharp, and so driven into the ground, as the other footstalles, set under the boards. Tostatus maketh a difference between these sockets, and the other in the Tabernacle, he taketh that these were plain, and lay flat under the pillars, as now pillars are made to stand upon their square-bases, or bot-bomes. But of the two, it is more like that these sockets were set into the ground, than the other, because these were of brass, the other of silver, which were more precious, than to be still in the ground; for then a courser mettle would have served as well as silver. But yet because no mention is made of the tenons to go into those sockets, as before in the description of the boards; it seemeth that the pillars were wrought into these bases, not to be severed from them, as the boards were from their sockets. 8. There remaineth only one doubt, how these pillars were fastened. josephus, as he is before alleged, thinketh that the sockets of the pillars were made piked and sharp below, like unto a spearehead, which were driven into the ground. So also Lyranus, Ribera. But Tostatus thinketh otherwise. And josephus addeth, that the upper end of the posts or pillars, were fastened by rings, with cords and brazen pins, or stakes of a cubit long into the ground, to keep them steady against the wind and weather. And this may be gathered out of the 19 verse, where it is said that all the pins of the court were brass, which were driven into the ground. Cajetan further thinketh, that there were catenae aduncae, ligantes columnas inter se, certain chains with crooks, that fastened the pillars one to another. And so it is more probable, that the posts were fastened by cords and pins, than driven into the ground, for the more speedy removing of the Tabernacle. QUEST XVI. Of the gate of the Tabernacle. Vers. 14. ALso hangings of fifteen cubits. Now followeth the description of the gate or entrance of the court, in these three verses following: 1. The East side of fifty cubits is thus divided: in the midst was the space of the entrance of twenty cubits long, consisting of four posts and pillars, and of each side remained fifteen cubits, and three pillars, to make up the number of ten pillars, and fifty cubits at the end. 2. Augustine is here deceived, who thinketh that these 15. cubits were the sides of the court North and South, and the twenty cubits were the East end: so he saith, Quaest ulti●▪ in Exod. Erat hoc atrium latius quam longius, this court was broader than longer, for he maketh the forefront in the breadth twenty cubits, and the sides but fifteen cubits: and he saith further, Latera fuisse obliqua, that the sides went aslope. Oleaster also is deceived, who thinketh, that as twenty cubits and four posts, are allowed for the East gate or entrance, so fifteen cubits and three posts are allotted of each side, for the North and South-gate, or entrance: whereas mention is made but of one gate of the court, vers. 16. and beside, all this from vers. 14. belongeth to the description of the East end; the other three sides, the South, North, and West, are made an end of before. 3. Now this gate was unlike the other, both for the breadth, it was twenty cubits broad, the gate of the Tabernacle was but ten; so that the whole Tabernacle might be seen and discerned of one standing in the gate of the court. It was also unlike, for the hangings: for this was neither so plain all of one colour, as the hangings of the court, it differed from them both in matter and form; they were only made of fine twined linen, this of blue silk purple, scarlet beside, Cajetan. Neither yet was it so curious as the curtains of the Tabernacle, which were wrought with Cherubims, so was not this, Tostat. qu. 27. It was set forth with diverse kinds of pictures of flowers, trees, knots, exceptis animantium formis, the forms and shapes of living creatures only excepted, Lib 3. de antiq. cap. 5. josephus. QUEST. XVII. Whether any of the lay people were admitted into the outward court. THe outward court being thus described, somewhat must be added concerning the use thereof. 1. Some think that the Levites only were admitted to come into this court, as the Priests of the second sort only went into the holy place, and the high Priest only into the most holy place: thus thinketh Ribera, who would seem to prove it by that place, Exod. 40.8. because Moses is bid to hang up the hanging or veil at the court gate: which was made twenty cubits wide, that the people might see the whole Tabernacle, and not desire to come near it. But this place proveth no such thing: it followeth not, because a veil was hung before the gate, that therefore none of the people might come in: the door or entrance was made so wide, that the people might not only see the Tabernacle, but it was so large, because many were to enter that way: and as Cajetan conjectureth, it being twenty cubits wide, it had quinque aditus in ingressu, five passages in the entrance, one between every two posts. 2. Lippoman seemeth to be of the same opinion, that none but of the tribe of Levi were suffered to enter: Qu● haberent tam Tabernaculum, quam Sacerdotes cum Levitis in majori reverentia; That they might have the Tabernacle, and the Priests with the Levites in greater reverence. But herein consisted rather the reverence to be showed toward the Levites and Priests, that they only were appointed to minister before the Lord, and to present the people's offerings unto God: and the like reverend estimation also they had of the Tabernacle, that although they might see it, and come near it, yet they might not enter into it. 3. I rather think then with Tostatus▪ that the people which came to offer, were admitted into the court, which was made so large, Vt ipsi offerentes haberent locum, in quo starent tempore sacrificiorum; that the offerers might have a place to stand in, in the time of their sacrifice●, quaest. 8. And that the people might come into this outward court, it may thus further be proved. 1 Deut. 12.18. it is said, Thou shalt ●at it before the Lord thy God in the place which the Lord thy God shall choose, thou, thy sons, and thy daughters, etc. This eating and standing before the Lord, was coram Altari, before the Altar, as Tostatus well interpreteth. 2. The people are commanded to bring their offerings, and present them at the door of the Tabernacle of the Congregation to the Priest, Levit. 17.5. but they could not come to the door of the Tabernacle, but first they must enter into the court. 3. This also appeareth by the practice of the people afterward, 1 Sam. 1.9. Anna is said to have prayed before the Lord, and Eli was not far off, sitting upon a stool by one of the posts of the Temple, which is like to have been one of the posts or pillars of the outward court. David also alludeth to this use and practice: saying, One day in thy courts is better than a thousand elsewhere, Psalm. 84.10. Neither was David only privileged to enter into God's courts; but he speaketh in general of all the faithful and true worshippers: Blessed is he whom th●● choosest, and causest to come to thee, he shall dwell in thy courts: which as Lippoman himself expoundeth, is, Membrum erit Ecclesiae tuae, he shall be a member of thy Church. 4. Beda also having reference unto this entrance and ingress of the people into the court; thus applieth it, Atrium Tabernaculi exterius, inciptentium rudime●ta demonstrat, etc. The outward court of the Tabernacle doth show the condition of those which are beginners, and newly entered into God's Church. Therefore junius judgement is here to be approved, who thinketh, that although afterward the courts were divided, of the Levites apart, and of the people apart, and of the women by themselves: yet in this Amb●latoria republica, unum fuit atrium commu●e, walking commonwealth (as it were) of the Israelites, there was one common court for all. So also Simlerus, Populus in hoc ingrediebatur; Into this outward court the people came, etc. QUEST. XVIII. Whether all the instruments of the Tabernacle were of brass. Vers. 19 ALL the vessels of the Tabernacle, etc. and all the pins thereof shall be of brass. 1. Tostatus thinketh, that some vessels belonging to the service of the outward court, as for the ministry of the Altar, were of gold, as the bowls and goblets, which were set upon the table of shewbread, which they used in the drinke-offerings. And he further is of opinion, that some vessels of brass served for the use of the inward Tabernacle, as the fire pans, which they carried fire in unto the Altar of incense. But it is not like, seeing such a curious distinction is made between the vessels of the Tabernacle, and the vessels of the outward court, that the one should be of gold, the other of brass; and that the Ministers of both places were distinct, for the Levites came not into the Tabernacle, but ministered in the outward court. It is like also, that the vessels were appointed to their several places and services; that neither the brazen vessels were carried into the Tabernacle, nor the gold vessels used abroad in the outward court. 2. Some other think that all the vessels and instruments whatsoever belonging to the setting up, or taking down of the Tabernacle, as the hammers, mattocks, spades, were of brass, Lyran. jun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle? josh. 6.19. And they may as well say, that the hatchets, to hew wood, and cutting-knives, and cleavers, and such like, wherewith they did slay, flea, and divide the beasts for sacrifice were of brass, which was no fit mettle for such uses. 3. Therefore seeing there were three kind of instruments belonging to the service of the Tabernacle, some that directly concerned some act of religion, as the vessels belonging to the Altar; others which were necessary parts of the Tabernacle, though not employed specially to any religious use, as the pins, and nails: and some again, that were no parts of the Tabernacle, but were used only to set up the Tabernacle, and take it down, as hammers, spades, mattocks, and to prepare things necessary for the use of the Tabernacle, as hatchers, knives and such like; the two first kinds must be of brass: it was not necessary the third should; for they were not properly vessels or instruments belonging either to the constitution, or daily service of the Tabernacle. These than might be made of iron and steel, as fittest to make them of, Tostat. qu. 5. 4. By all the vessels of the Tabernacle Cajetan understandeth such vessels and instruments, which were not before expressed, and appointed to be made of gold, yet served for the Tabernacle: as he saith, the brazen nails served to join together the double boards in the corners. But for that use there were rings appointed, chap. 26.24. which were of gold, vers. 29. neither is it like that any brass was used within the Tabernacle, but either gold or silver. Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brazen Altar. But they were at large described before, vers. 3. Thou shalt make all the instruments thereof of brass, so that this repetition needed not. junius seemeth by the Tabernacle to understand the outward court only. But the words following, as well the pins thereof, as the pins of the court, show that the court is distinguished from the Tabernacle. Therefore I think rather, that this is but an explanation of the former part of the verse, All the instruments of the Tabernacle, namely the pins, not before spoken of, which were fastened in the ground, together with the pins of the court. So Pelican understandeth this verse, Etiam clavi & paxilli non negliguntur; The very nails and pins are not neglected. And this may further appear, chap. 38.20. where after the description of the outward court, which was made according to the direction given unto Moses in this place, it is added, as this verse is here: But all the pins of the Tabernacle, and of the court round about were of brass; no other instruments are mentioned but the pins. QUEST. XIX. Of the mystical application of the court. COncerning the mystical application of this part of the Tabernacle, namely the outward court: 1. I will omit that curious allegorising of Beds, who, by the fine linen hangings, the matter whereof groweth out of the earth, and by much knocking, beating, whiting, washing, is brought to that perfection, understandeth the mortifying and subduing of the flesh: by the pillars, the Doctors of the Church, who in respect of the sound of preaching are resembled to brass, and for the purity of doctrine to silver: by the 50. cubits in length, the great Jubilee of eternity: by the three posts in the sides, the three theological virtues, faith, hope, and charity. And in this manner Beda goeth on in a large discourse allegorising every part of the court. 2. Rupertus by this court understandeth the Prophets and Patriarches, who were as the brazen pins, without the which the court nor Tabernacle could stand: so without their faith the Church of God was not builded. The length of 100 cubits, longa●imem significat Patriarcharum spem, doth signify the patient hope and expectation of the Patriarches. So also Gregor. 3. Procopius by the pillars would have signified the Apostles: and by the brazen sockets, the beautiful feet of those which preach the Gospel. 4. But thus better may this part of the Tabernacle be applied: 1. The great capacity of the court signifieth the amplitude and largeness of the Church, In qua tam periti, quam imperiti habitantes, etc. Wherein both the skilful and unskilful dwelling are pronounced blessed: as Psal. 64.5. Blessed is he whom thou choosest, he shall dwell in thy courts, Borrh. It signifieth also the length of it from East to West, and wideness from North to South, the dispersing and propagating of the Church into all the world, Marbach. 2. The veil set up at the entrance, that all must not be admitted into God's presence, but such as are prepared with humility and repentance, Pelarg. 3. The sockets and pins wherewith the court was stayed, do show, Ecclesiam ita esse firmatam, etc. the Church to be so confirmed and settled, that the gates of hell cannot prevail against it, Osiander. 4. And the ornaments of the pillars, de donis Spiritus sancti nos commonefaci●●t, do put us in mind of the diverse gifts of the Spirit, which the Lord hath bestowed upon his Church, to every one in measure, for the edifying thereof, Marbach. QUEST. XX. What manner of oil they are willed to bring. Vers. 20 COmmand the children of Israel, that they bring unto thee pure oil, olive beaten, etc. 1. This charge and commandment is so to be understood, that it was not imposed as an absolute and strict precept under some penalty, if they did it not; but they only hereby were advised, and admonished of the Lords will; and so charged to do it, as yet notwithstanding they brought it with a willing heart, as they are required to do, chap. 25.2. 2. They are willed to bring of the purest oil, beaten, not pressed out. There were three kinds of oil: first, that which flowed forth from the olive berries of itself, without any forcing and straining, which was the best of all: the second sort was that, which was beaten out of the olives with some beating instrument: the third kind was that, which was made by grinding and crushing them all to pieces. As there are three sorts of wine: one which cometh of the grape in the wine press, without any pressing: the second is forced with treading: the third is drawn forth, by great weights and stones laid upon the grapes. The first of these, as well of the oil as wine, is the best; the second next, the third is the worst. R. Solomon thinketh, that the first of these was for the lamps, the second for their drinke-offerings, the third for the use of the people. But the text is against this opinion, which appointeth it should be beaten oil. 2. Tostatus thinketh that the meaning is, not that they should only bring oil beaten out, which was of the second sort, but it should at the least be of that sort; they might bring of the first and best sort, if they would, qu●st. 19 But it is like that God would have them bring of the best, and fittest oil, and did set them the very kind. 3. junius thinketh, that although the first liquor of the olive be very commendable, yet Primam undam praeli superat ea qua i●diculis solùm extunditur, that which is beaten out with pestles, doth excel the first liquor of the press. 4. But I rather incline to Pelican's opinion, who thinketh the purer and thinner oil to have been used for the holy anointing: and the second sort, as the fittest, though not the purest, because it was a more fat and thicker oil, to be for the lamps. There was beside these religious uses, a profane use of this oil, as either for meat, Osiander: or medicine. This oil is therefore prescribed to be beaten only: because tundendo sola caro frangitur, in beating the flesh only as it were of the olive is bruised: but it being ground, the stones also are bruised together with the rest, and so the oil hath an impure mixture of the dregs, Cajetan. Vers. 20. That the lamps may always burn. 1. Some upon these words have thought, that the light in the lamps never went out, but burned continually both day and night: their reasons are these: 1. Cajetan would prove it by these words, That it may always burn: Hinc apparet, quod indeficiens erat lumen candelabri, tam die, quam nocte; Hence it appeareth, that the light of the candlestick failed not, neither by day nor night. Tostatus answereth, that here the word jugiter, always, non significat temporis continuitatem, doth not signify a continuance of time, but a perpetual ordinance, though interrupted. So also Piscator expoundeth, continually, that is, statis temporibus, at set times continually; as the daily sacrifice was called, juge sacrificium, a continual sacrifice, and yet it was offered but twice every day, at morning and even. 2. Simlerus thinketh that the lamps gave light by day, because, quia Sanctum fenestris caret, the holy place wanted windows, and therefore for a supply of them, the lamps did burn upon the candlestick. So also Pelarg. QUEST. XXI. Whether the lamps burned in the Tabernacle both day and night. BUt Pelican answereth, Solis clarissimum jubar, etc. that the most clear Sun beams, which shined by day, needed not have any help of candle light: for seeing all the East end was open, only a veil drawn before it, there might come in light enough, the Tabernacle opening toward the most lightsome part of the heavens, the rising of the Sun, to illuminate every part of the Tabernacle. Lib. 2. de Temp. cap. 12. 3 Ribera would prove as much by that place, Levit. 24.3. Aaron shall dress them both evening and morning before the Lord always. They were dressed to that end evening and morning, ut semper are derout, that they might always burn. But as Cajetan noteth, concerning the sense of that place; though he concur in the same opinion, Non tempus lucendi, sed disponendi lucernas decernitur; Not the time of giving light, but of disposing the lights is there decreed: So also Gallas. expoundeth these words, chap. 30.7. that Aaron every morning dressed the lamps; Notari tempus ordinandi lucernas, The time of setting in order the lamps is noted. And the lamps were dressed in the morning, that is, cleansed from the soil which it had gathered in the night: the Priest in the morning, quicquid immunditiarum noctu contraxerit, etc. did purge and cleanse whatsoever uncleanness was gathered in the night, Vatablus in cap. 30.7. 2. Therefore it is the better opinion, that the lights burned only in the night, and were extinguished and put out in the morning. 1. Tostatus and Oleaster do prove it by the words following in this place, in the next verse, They shall dress them from evening to morning: They therefore burned only till the morning: which the Latin Interpreter thus expoundeth, Vt usque man● luceat, That it may give light till the morning: and the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall kindle it, or set it on fire from the evening till the morning. 2. Piscator allegeth that place, chap. 30.8. where the Priest is said to kindle the lamps, or set them on fire in the evening: the word is behaghaleth, in causing them to ascend: that is, setteth them on fire, Paguine, because the fire ascendeth, or goeth up: but in the morning he is said only behetibo, to make good the lamps, that is, to cleanse them and dress them. 3. Vatablus and junius infer as much upon that place, 1 Sam. 3.3. Ere the light of God went out; that the lamps burned all night, and were put out in the morning. 4. Pelican useth this reason, Interdiu sole lucente, & omnia illustrante; The Sun shined by day, and gave light to every place, so that there was then no use of the candle light: they burned not in the day, Quia id divino operi non honorificum esset; Because that had been to the dishonour of that divine work of God, in creating the light of the Sun, if any should have thought it needed the help of humane and artificial light. 5. Beda upon this, that the lamps burned only in the night, and were put out in the morning, maketh this allusion, cum nocte transacta seculi hujus mane futuri seculi inclaruerit, etc. When the night of this world being past, the morning of the next world shineth clear, we shall then no more need lucer●a librorum, the light of books, the true light of the world shining upon us. 6. Lyranus also thus expoundeth: Semper, id est, qualibet nocte; Always, that is, every night. josephus thinketh, that all the seven lamps burned by night, and three of them only by day. But upon the former reasons it is evident, that the lamp burned not at all by day: the reason why the seven lamps were all set on fire was this, that though one or more by some negligence might go out in the night, yet not all, that some might hold light out still, and so there should be always light in the Tabernacle, Pelican. QUEST. XXII. What is meant by the Tabernacle of the Congregation, and whether it be so rightly called. Vers. 21. IN the Tabernacle or Tent of the congregation. 1. Some do read, In Tabernaculo testimo●●●. In the Tabernacle of the testimony. So the Latin and Septuag. But there is another word which afterward followeth, gheduth, which signifieth the testimony: the word h●●e used is m●gh●●● So Numb. 17.4. both these words are used together, in the Tent, maghedh, of the appointed meeting, before the Ark gheduth of the Testimony. And here the Latin Interpreter, to avoid the concurrence and repetition of the same word, is forced to read, Tabernaculum foederis, the Tabernacle of covenant. Neither was the candlestick set in the place where the Ark of the testimony was, but in the holy place without the veil: therefore for distinction sake of the places, it cannot be here called the Tabernacle of the testimony, Simlerus: as Tostatus taketh it, following the Latin text. So also Oleaster. 2. The Chalde Interpreter calleth it, Tabernaculum foederis, the Tabernacle of the covenant. But there is another word used for a covenant, aro● borith, the Ark of the covenant, 1 Sam. 4.3. 3. The most usual reading is, The Tabernacle of the congregation: for so the word maghed is taken for the assembly or congregation, Numb. 16.2. So Paguine, Simlerus, Osiander, with others. But Oleaster useth a good reason against this interpretation; because the assemblies of the people came not into the Tabernacle, but only to the outward cou●t: as the people themselves confess, Numb. 17.13. Whosoever approacheth to the Tabernacle of God shall die. 4. Therefore the word maghed, coming of jaghad, or jaad, (as Oleaster readeth) which signifieth to come, or meet with at a certain or appointed time; it is better interpreted, Tabernaculum convented, the Tabernacle of meeting, junius: or, the Tabernacle of appointment, Vatablu●: as the Lord himself giveth the sense of the word, chap. 25.22. Where I will meet with thee, or appoint with thee. So also Numb. 17.4. It may therefore most fitly be called the Tabernacle of appointment, or of the appointed meeting, where the Lord appointed to meet with Moses, and to talk with him. QUEST. XXIII. Whether it belonged to Aaron only to dress the lamps. Vers. 21. SHall Aaron and his sons dress them. 1. Cajetan well noteth, Non erat Levitarum hoc efficium, sed sacerdotum; This was not the office of the Levits, but of the Priests, the sons of Aaron, to dress the lamps. 2. And it must not be read with a conjunction copulative, Aaron and his sons, as Lat. Vatab. Mo●tanu●, as though all the whole company of them should go in together: but disjunctively, Aaron, or his sons, Tostat. I●n. 3. Hilary seemeth to be of opinion, that it belonged only unto Aaron to dress the lamps; making this allusion, Summus sacerd●s lucernas f●vens, ●n Psal. 100L. etc. i●●ago Christi est, qui solus ministrat & donat Spiritum sanctum; The high Priest nourishing the lamps; is a representation of Christ, who only giveth the holy Ghost. But this text showeth, that not only Aaron, but his sons also are charged with this duty. 4. Therefore Beda well applieth this text, understanding by the sons of Aaron, the Ministers and Pastors of the Church, Qui filii sunt veri sacerdotis nostri; qui lucem verbi ministrant; Which are the children of our true high Priest; which minister the light of God's word. 5. And whereas Levit. 24.3. it is said, Aaron shall dress them, it must be understood of Aaron, and of his sons the Priests, ex ipsius mandato, by his commandment, or appointment, junius. And therefore Aaron is only named, because all was done by his direction. QUEST▪ XXIV. Of the mystical application of the lamps and oil thereof. THe mystical application of this oil, which must be offered to maintain the lamps, is this: 1. In that the candlestick was placed not in the most holy place, which was a figure of celestial Jerusalem, it showeth that in the Church now present we have need of the direction of the word of God, yet in the Kingdom of heaven there shall be no such need: For the Lamb shall be the light thereof, Apocal. 21.23. Rupertus. 2. By the light we understand the word of God, which the Prophet David saith, is a lantern to the feet. Psal. 119.105. Pelargus. 3. Oleum gratiam Spiritus sancti ostendit; The oil signifieth the grace of God's Spirit, Isidor. Of this holy oil or ointment the Apostle speaketh, Ye have an ointment from hi● that is holy, 1 joh. 2.20. 4. As the oil is pressed forth of the Olive▪ so Oleum Spiritus sancti ècracis Christi torculari expressum, The oil of the holy Spirit is pressed out of the Winepress of the cross of Christ, Borrh. 5. In that they are commanded to bring pure oil without mixture or dregs, the purity of doctrine is signified: Haeretisi adulteri●um excogitant ●le●●; Heretics do devise adulterate oil, that is, corrupt doctrine, Procopius. 6. Lastly, Augustine thus applieth all together: August. superverba Christi Matt. 5. 〈◊〉. ●. by the Tabernacle he understandeth the world: Luce●nae accensid verbi est incarnatio; candelabrum crucis lignum; lucerna in candelabro lucens Christus in cruse penders; The lighting of the lamp is the incarnation of Christ; the candlestick is the cross; the lamp giving light in the candlestick is Christ hanging upon the cross, etc. QUEST. XXV. Of the description and situation of the whole Tabernacle. THis than was the form and fashion of the whole Tabernacle: 1. The outward court was first set up, which was an hundred cubits long of each side▪ and fifty cubits broad at each end; and round about it were sixty pillars, twenty of a side, and ten at each end: and this court was hung round about with curtains of five cubits high: on the East end was the gate in the midst of the side of twenty cubits, hung with a veil of four colours, white, blue, scarlet, purple. 2. Then was set up the Tabernacle, which was thirty cubits long, and twenty cubits broad; the which was compassed on each side, saving before toward the East, with boards laid over with gold, twenty on each side, and at the West end eight. Then it was hung over with the fine curtains wrought with Cherubims, which hung on each side of the Tabernacle, and went over the roof: upon them were laid the hair curtains: then round about below were hanged the red Ram skins, and above them the covering of Badgers skins. Thus the Tabernacle was finished without. 3. After this it was divided into the most holy place, which contained ten cubits square, and there, upon four pillars, was hanged a veil wrought with Cherubims: their followed the holy place, which contained twenty cubits in length, the rest of th●se thirty cubits: on the East side whereof, was hung up a veil upon five pillars, which was made of fine twined linen, blue silk, purple, scarlet, as the other, but not wrought with Cherubims. 4. The Tabernacle being thus set up and divided, than the holy instruments were placed therein: in the most holy place was the Ark, with the tables of the Law only within it: and before it Aaron's rod, and the pot of Manna: in the most holy place without the veil, was set on the South side the candlestick; over against that on the North side the table with the shewbread: and before the veil of the most holy place the Altar of incense. In the outward court, before the door of the Tabernacle, toward the North was the brazen Altar for sacrifice, and between that and the Tabernacle, the brazen Laver, wherein the Priests did wash their hands and feet, chap. 30.19. Montan, Ribera lib. 1. de Templ. c. 34. Ribera, ex josepho. 5. Now it appeareth by this description, that Augustine is in great error: 1. He saith, Intrabatur in Tabernaculum ab occidente: Augustine greatly deceived in the description of the Tabernacle. They entered into the Tabernacle on the West. Whereas it is most evident, chap. 26.22. that the West end of the Tabernacle was closed up with boards, that there was no entrance in that way. 2. He saith, that the outward court had obliqua latera, uneven sides: which he saith was twenty cubits wide at the entrance, and but fifteen cubits long on the sides, and thirty cubits wide at the door of the Tabernacle, whither he extendeth it, and no further: whereas this outward court by Moses description, is one hundred cubits long, and fifty cubits broad at each end. 3. He addeth further, Duo ●●rii ●●tertoris latera aequalem habent longitudinem, etc. That the two sides of the outward court were of equal length with the sides of the inward Tabernacle, each of them consisting of twenty pillars on a side: whereas it is evident, that the sides of the inward Tabernacle were but thirty cubits long, but the sides of the court one hundred long: neither had the inward Tabernacle pillars, but boards. 4. He thinketh that the first ten curtains, and the second sort of hair, which were eleven, did compass the Tabernacle and court round about, and did not cover it over from side to side: and he putteth them together one at the end of another; as the first ten, which were 28. cubits long, make 280. cubits in length, Quibus concludebatur interius Tabernaculum, wherewith the inward Tabernacle was enclosed: the other eleven, five of them made 150. cubits, being each of them 30. cubits long, and the other six made 180. cubits: and by the compass of these curtains, ●ingebatur atrium Tabernaculi, the court of the Tabernacle was environed: whereas it is evident, chap. 26.13. that the Tabernacle was covered with these curtains, and not compassed only. 5. He further divideth these curtains; and hangeth the outward court round about with the curtains of hair, and the Tabernacle within with the other: whereas the text showeth, that the hair curtains were made to cover the other, c. 26.9. And many other things Augustine mistaketh in the description of the Tabernacle, Quaest 173. in Exod. and falleth into that inconvenience, which he himself feared, saying: Quod sequitur ita est ad intelligendum difficile, ut ver●or n● id exponendo fiet obscurius; That which followeth is so hard to be understood, that I fear it will be made more obscure in the opening of it. QUEST. XXVI. Whether every part of the Tabernacle had a spiritual signification. NOw for the mystical application of the whole fabric and frame of the Tabernacle: 1. Some there are, that think, that every part thereof had some special signification, and accordingly do give a mystical and typical sense of every ceremony and circumstance belonging unto it. Thus Beda, Augustine▪ Rupertus, with other, draw every thing in the old Testament to be a type and figure. 2. Others are of opinion, that every part had a special signification, Sed non omnia possumus investigare; But we cannot find out every thing, Simlerus. But I rather approve Calvins' judgement, that we must not be so scrupulous in exacting every part, as to think, Quod nihil sit in sign● externo cui non respondeat veritas, That there is nothing in the outward sign and shadow, to the which some verity is not answerable. Tostatus also therein concurreth, whose opinion is, that although, totus status fuit figuralis, the whole state in general of that people was figurative, yet it was not in particular: for they had many ceremonies, which were made to attend as handmaids, upon the external service of the Tabernacle, which were not ordained for any special signification. And therefore, as Simlerus well saith, Satis est si corpus in umbris suit 〈◊〉; It is sufficient if we have the body and substance shadowed forth, though we cannot find out every particular. So also junius, Singula non sunt rapiend●, etc. Every thing must not be forced to a typical signification: Nuga● agit quisquis hoc nititur. He doth but trifle, that goeth about this, in Analys. QUEST. XXVII. The spiritual use of the whole Tabernacle, and the parts thereof. THus than the Tabernacle may be spiritually applied; first in general, then in particular. In the general application: 1. We understand by the three parts and divisions thereof, the orders and degrees of the Church: first, the whole company of the faithful and believers; as the people were admitted into the outwart court: secondly, the calling of the Ministers of the Gospel, of the Apostles, Prophets, Evangelists, Pastors, Doctors; as there entered none into the holy place, but the Priests: thirdly, as none had access into the most holy place, but the high Priest; so in him is represented our high Priest Christ Jesus, who only made a way for us by the veil of his flesh into heaven. 2. Hereby are shadowed forth three degrees of the Church. By the court, where the Altar of burnt offering was, the Church under the old Testament is signified, which had the sacrifices of beasts. By the holy place, where the candlestick was set, and the table of shewbread, is set forth the Church of Christ militant here in earth, which is nourished by the word of God, and the Sacraments. By the most holy place, is shadowed forth the Kingdom of heaven, where we shall enjoy the sight and presence of the Angels. 3. Here appeareth the difference between the old and new Testament: for as there was a veil hung before the most holy place; so while the Tabernacle stood, the way was not manifested unto the Kingdom of God: but this veil was rend asunder in the passion of Christ, and so our Saviour hath broken down the partition wall, both between God and us, and between the Jews and the Gentiles. 4. By these three diverse places in the Tabernacle, the one still exceeding and surpassing the other; we learn, that there are diverse degrees of knowledge i● Christian profession. First, we must be initiate in the faith of Jesus, as the Altar stood in the outward court, whither they first entered: then, as in the Sanctuary, they had the candlestick and table of shewbread; so they which profit and go forward in Christian knowledge, receive greater illumination and spiritual nourishment, till we be admitted unto the full fruition of everlasting life, which is insinuated by the most holy place, Borrhaius. 5. And generally, as the vessels of the Tabernacle were made of pure gold, so we are taught, that our hearts should be pure and clean, when we come before God, Simler. Now in particular, this use may be made of the parts of the Tabernacle. 1. The four cover of the Tabernacle, do show the diverse gifts and graces which God bestoweth upon his Church: beside, the covering of rams and badgers skins, do signify the sure defence and protection of the Church under Christ Jesus: the coupling of them together by loops and taches, express the spiritual conjunction of the Church by love. 2. The boards of the Tabernacle do shadow forth the Apostles, which are as pillars of the Church; but Christ God and man is the foundation, as there were two sockets under every board: by the bars are understood the Ministers and teachers of the Gospel, by whose preaching the frame of the Church is held together. 3. The two veils did both keep the people from curious gazing, and bold access: which admonisheth us, that we must not draw near unto God, without great reverence. 4. The large outward court, did represent and prefigure the vocation of the Gentiles, which should be called in great multitudes, whereas the Church of the Jews was straitened and penned up in a small corner, Simler. 4. Places of Doctrine. 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar. The Israelites had but one only Altar appointed, upon the which they were to offer all their sacrifices: and therefore both jeroboam sinned, that afterward set up two other Altars, one in Dan, the other in Beersheba; and Urias the high Priest, who to please the idolatrous King Ahaz, caused a new Altar to be set up, after the pattern of the Altar of Damascus. 2 King. 16. This one Altar was a type of our blessed Saviour, who only satisfieth for our sins, neither are we to use any other helps in our own works, or in the merits or mediation of Saints beside Christ; for this were nothing else, Quam aliud novum Altare prater Christum instituere, Then to appoint another new Altar beside Christ, who only is ordained of God to be the Saviour of the world, Marbach. As S. Peter saith, Neither is there salvation in any other, for among men there is given no other name under heaven, whereby we must be saved, Act. 2.12. 2. Doct. That all things should be done orderly in the Church. Vers. 9 THou shalt make the court of the Tabernacle. We learn by this, that, Nihil in Ecclesia confusum esse debet; Nothing in the Church must be confused, but all disposed in order: as in the Tabernacle, the outward court was appointed for the Levits, and vulgar sort; the holy place for the Priests; the most holy place none could enter into but the high Priest. So now in the Church of God, all things should be done in comeliness and order. Our assemblies should be orderly and reverently set and disposed. Distinction of degrees and persons to be observed; not all confusedly shuffled together, as now in many Churches, men and women, one with another are mingled together, Oleaster. This is S. Paul's rule, that all things be done honestly, and by order, 1 Cor. 14.40. 3. Doct. The mysteries of Christian religion are manifested to all. Vers. 16. IN the gate of the court shall be a veil of twenty cubits. Although the court were compassed about with curtains, yet, Ostium satis amplum habuit. It had a door wide enough, thorough the which they might see all the breadth of the Tabernacle: and the Hebrews think, that the curtains were made with holes, Quibus ea, quae in atrio agebantur, conspici potuerint; Whereby such things as were done in the court, might be seen. By the which is signified, that the holy mysteries of the Church are not such, as the ceremonies of Ceres of Eleusis, which were not imparted to strangers, or of juno of Coos, unto the which servants were not admitted: but the secrets of the Gospel are revealed to all the world, Pelargus, Lippoman. As the Apostle saith, If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4.3. 5. Places of Controversy. 1. Confut. Against free will in good things. Vers. 4. THou shalt make unto it a grate like network, etc. Beda thinketh that the fire was made under tbis grate, and that thorough the holes thereof, the flame ascended, and consumed the sacrifice: whereupon he giveth this note, Nequaquam obduremus corda nostra, more Pelagianorum, etc. sed liberè aperiamus, etc. Let us not harden our hearts, and lock them up as the Pelagians against the grace of God: but so open them, that as thorough many doors, in all things that we begin well, the grace of God may illuminate us, etc. And he showeth what the error of the Pelagians was, S●●e gratia Dei, se aliquid boni perficere posse praesumunt; They presume they can without the grace of God, do some good thing. And so they do not set a grate before their hearts, for the sacred fire of God's Spirit to enter: Sed quasi parietem solidum inter se & ign●m Spiritus sancti interponunt, But do put a thick wall between them, and the sire of the holy Spirit, lest they should be heated thereby, and warmed with love. With the Pelagians herein consent the Romanists, whose assertion is this, That a man naturally without faith, both with special assistance from God, Lib. 5. de gratia cap. 9 and without it, can perform some moral good work, if no temptation let, Bellarmin. But against both these, may be opposed that saying of our blessed Saviour, Without me can ye do nothing, joh. 15.5. See more hereof, Synops. Centur. 4. err. 43. 2. Confut. Against Altars in Popish Churches. Vers. 7. THe bars shall be in the two sides of the Altar, etc. This Altar was a type and figure of Christ; and it was to continue till Christ the true Sacrificer should offer himself upon the Altar of the cross. But now the Church of God knoweth no such material Altars, as Rupertus well observeth, this Altar was holy, Antequam Christus, qui per hoc promittebatur, veniret, etc. before Christ came, who was promised by it: but after that he is entered into the most holy place, Nunc reprobatum & abjectum est; Now it is repelled and rejected. The Romanists therefore do Judaize, in retaining still Altars in their Churches. Antiquity knew no such Altars of stone; as Celsus, as Origen saith, objected it as a fault among the Christians, Quod nec imagines, nec Templa, nec aras haberent, That they had neither images, Temples, nor Altars. Augustine calleth it, Mensam Domini, The table of the Lord; Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holy board: Athanasius, Mensam ligneam, The table of wood, B. Babing. Neither have they any colour for their Altars out of that place, Heb. 13. We have an Altar, whereof they have no authority to eat, which serve in the Tabernacle, etc. For the Apostle there speaketh of no material Altar, but of the death and passion of Christ, as it followeth, vers. 12. And Bellarmin forbeareth to urge this place, because diverse of their own writers apply it to Christ's cross, lib. 5. the miss. cap. 9 3. Confut. Against the setting up of candles in the day in popish Churches. Vers. 1. SHall dress them from evening to morning. The lamps burned in the Tabernacle only in the night, and were put out in the day, as is before showed, quest. 21. which showeth that the Romanists are herein more superstitious than the Jews, in setting up candles and tapers by day in their Churches. Hierom saith, Ceras non clara luce accendimus, etc. We do not light candles at noon day, but to qualify the darkness of the night. Cont. Vigilant. lib. 6. cap. 2. Lactantius also saith, Num mentis compos putandus, etc. Is he to be thought well in his wits, who offereth the light of candles for a gift, to the author and giver of light? B. Babing●. 6. Moral Observations. 1. Observ. Our hearts must be purged of worldly thoughts in our prayers. Vers. 4. THou shalt make unto it a grate. As the special use of this grate was to avoid the ashes and imbers from the hearth, where the fire burned: so in the Altar of our hearts, there must be craticula, a grate, quae cineribus excretis ignem splendentem foveat, etc. which may cherish the bright fire by separating the ashes, etc. Borrhaius. We must purge our hearts of all earthly thoughts, when we offer up the spiritual sacrifice of prayer, upon the Altar of our hearts: which is the meaning of the Wiseman when he biddeth us take heed unto our feet, when we enter into the house of God, Eccles. 4. 2. Observ. We must humble ourselves before God. Vers. 6. THou shalt make bars unto the Altar. They were to carry it on their shoulders, and not to refuse any the meanest service in God's worship; that men of never so high degree in the world, should think themselves of no reputation before God: as David humbled and abased himself, when he danced before the Ark, 2 Sam. 6. Oleaster. 3. Observ. The spiritual lights of the Temple are to be cherished. Vers. 20. COmmand the people to bring oil, etc. Hereupon Origen giveth this note, Nisi dederit oleum populus, Hom. 13. Levit. 2 Timoth. 5.17. extinguetur lucerna in Temple; Unless the people give oil, the lamp will go out in the Temple, etc. They then which by their light of doctrine do lighten the Church, aught to be maintained: For such as labour in the Word, are worthy double honour; of reverence and relief. CHAP. XXVIII. 1. The Method and Argument. AFter the description of the Tabernacle finished, followeth the institution of the Ministers of the Tabernacle, the Priests, whose apparel is described in this Chapter, and their consecration, with the execution of their office in the next. In this Chapter, which showeth what Priestly garments should be made for Aaron and his sons, and how: first, it is showed in general, to vers. 6. then in particular, to vers. 43. In the general sum, these things are declared: 1. For whom these garments should be made, vers. 1. 2. To what end, vers. 2. 3. By whom, vers. 3. 4. How many, vers. 4. 5. And of what matter, vers. 5. In the special and particular explication: first, the garments peculiar to the high Priest are described, to vers. 40. then such as belonged to other inferior Priests, vers. 40. to the end. The high Priests garments were these: 1. The Ephod, both the matter thereof, vers. 6. the form and fashion, vers. 7, 8. the ornaments, the two precious stones, with their graving, vers. 10, 11. their placing with their use, vers. 12. the instruments of the Ephod to fasten it, vers. 13, 14. 2. The breastplate is described: 1. The matter, vers. 15. 2▪ The form and fashion, vers. 16. 3 The ornaments of precious stones to be set in four rows, to vers. 21. 4. The instruments, chains and rings to fasten it, vers. 22. to 28. 5. The use thereof is expressed, vers. 29, 30. 3. The robe is set forth. 1. The matter thereof, vers. ●1. 2. The form of it, vers. 32. the ornaments, with bells and pomgranats, vers. 33, 34. 4. The use, vers. 35. 4. The golden plate is described▪ with the matter, form, instruments, and use, vers. 36. to 39 5. Then three other parts of the Priestly raiment are handled together▪ the embroidered coat, the mitre, and girdle, vers. 39 Secondly, the special attire for Aaron's sons, whereof some were common both to Aaron and them, are, namely, these four: their coats, girdles and bonnets, vers. 40. with the use of them, vers. 41. and their linen breeches, with the place where they shall wear them, vers. 42. and their use, vers. 43. 2. The diverse readings. Vers. 4. A breastplate, or pectoral B.G.I.U. cum c●ter. better than, a rational, that is, B.G.I. a vesture showing reason, or judgement. L. C. the word is coshen, a pectoral. Vers. 4. A broidered coat, as woven with eyes or chequer work. B.G.I.A.P. better than, a straight coat. B. G. I. L. S. C. V. the word shabats, is better taken in the first sense, to embroider, or make with eyes, as vers. 14. Verse 9 Two sardonix stones. I. So also josephus, and so they are called, Apoc. 21.29. better than, I. Onyx stones. B.G.L.C.P.A. or, smaragdes. S. shoham. H.U. Vers. 14. Of a certain length. B. or, equal. I. better than, at the ends. G. V. the word is, inigebalath, B. I. conterminus, ending together. A.P. this word is omitted by the rest. L.S.C. Vers. 17. A ruby, or, sardie, etc. see the several names, and diverse readings of these precious stones afterward at large, quest. 21. Vers. 24. See also the diverse readings of this verse, quest. 24. Vers. 30. Thou shalt put in the breastplate, etc. Vrim, and Thummim. B. G. I. V. A. P. C. better than, B.G.I. cum caeter. doctrine and verity. L. or, manifestation and verity. S. the words of themselves are better retained: which signify, illumination and perfection. Vers. 36. Holiness to the Lord. G.A.P.C.L.I. better than, the holiness of the Lord. G.A.I. B. S. V. the meaning is, that all holiness is to be ascribed unto God: and it is better translated, holiness, I.B.G. cum caeter. than, holy. L.U.C. the word is kodesh, which signifieth holiness, kadosh, is, holy. Vers. 38. To make them acceptable. B.G. cum caeter. not▪ that he may be acceptable. L. the word is lahem, B.G. cum caeter. B.G.I. to them. Vers. 41. Thou shalt fill their hands. B.G. cum caeter. consecrate their hand. L. P. offer their sacrifice. C. consecreate their ministry. I. the first translateth the words, the rest give the sense. 3. The questions discussed. QUEST. I. Wherefore the Lord instituted a Priesthood. Vers. 1. 'Cause thou thy brother Aaron to come unto thee, etc. 1. Ordo pr●posterus, here the order is inverted: for first the garments were made, and afterward Aaron came and his sons, to be adorned with them, and consecrated, Cajetan. 2. And here they are bidden to come unto Moses, to be instituted and consecrated: but first they were appointed, and ordained of God: so there was a double application, or drawing near of Aaron and his sons: first, they were applied, sequestered, and ordained by the Lord for his service: then they were applied unto Moses, to receive their consecration from him, Tostat. 3. 3. This applying of Aaron unto Moses, signifieth, Nihil in Sacerdotibus plebeium requiri, nihil populare, etc. That nothing in the Priests is required, like unto the common people, Ambros. Lib. 1. epistol. epist. 6. But that they, as they were called to a more excellent and eminent place, so their gifts and conversation should exceed the vulgar and common sort. 4. Thus, as God first made the creatures, and last of all man, whom he created for his glory: So after that God had appointed the Tabernacle to be made, and every thing thereto belonging, he in the last place setteth down the office and ministration of the Priests, who served to set forth God's glory in the Tabernacle, as man was created to that end in the world, Borrh. 5. And to this end God ordained the ministry of man in his service, to succour and relieve the imbecility of the people, who were not able themselves to endure the Lords voice, Simlerus. QUEST. II. Why Aaron was chosen to be the high Priest. Vers. 1. THy brother Aaron. 1. The Lord maketh special choice of Aaron, Moses brother, for the Priesthood: Propter principatum, & frequentia cum Deo colloquia▪ Because of his preeminence, and for the often conference they had with God, and the great works which were done in Egypt by the hands of Moses and Aaron. And therefore because in these respects they were more noble and famous than the rest of the people, the Lord doth single out Aaron for this high office, Simler. 2. And the Tribe of Levi was taken from the rest of the Tribes, Ad honorem Mosis & Aaron ducum populi, etc. For the honour of Moses and Aaron, the captains of the people, Ferus. 3▪ And Aaron was appointed to be the high and chief Priest; to be a figure and type of Christ, Simlerus. The diverse glorious vestures made for the Priest, do shadow forth the most heavenly graces of the Spirit, wherewith Christ was adorned, Ferus. And he is therefore called Moses brother, Qui● enim ampliùs al●eri est frater●● foedere nexus, quam Christu● Mosi, legi gratia, novum Testamentum veteri? For who can be nearer allied unto another by a brotherly league, than Christ to Moses, grace to the law, the new Testament to the old? Beda. QUEST. III Wherein the Priesthood of Christ, and of Aaron agree, and disagree. NOw Aaron in some things most fitly resembled Christ, and in some things between them, there is great difference. First, Aaron herein prefigured Christ, both in his peculiar function, in entering into the holy place, to make atonement for the people. So Christ is now entered into the heavens to appear in the fight of God for us, Hebr. 9.23. As also in those functions, which were common to Aaron with the rest: which were these three, d●cendo, precando, offer●●do, in teaching, praying, offering, or sacrificing: So Christ hath taught and lightened the world, with the revelation of his Father's will, and by the preaching of the Gospel. Christ also prayeth and maketh intercession for his people, Heb. 9.25. And he also offered up himself in sacrifice for our redemption, Tit. 2.19. He gave himself for us, that he might redeem us from all iniquity. But yet there is great difference between the Priesthood of Aaron, which was the type and figure, and the everlasting Priesthood of Christ. 1. In the dignity of their persons: Aaron was a mere man, Christ was both God and man. 2. In their condition, the Priests of the Law were men compassed with many infirmities, and subject to sin: but Christ was holy, harmless, undefiled, separate from sinners, Heb. 9.26. 3. In the excellency of the sacrifice: they offered the sacrifices of beasts: but Christ offered up his own body, as the Apostle saith, Heb. 9.12. Neither by the blood of goats and calves, but by his own blood entered he once into the holy place. 4. In the effect they differ; the Priests of the law did not perfectly reconcile, but only shadowed forth by that typical reconciliation, the true remission of sins by the blood of Christ, who hath obtained eternal redemption for us, and hath redeemed us from the curse of the law, Galath. 3.13. 5. In the continuance, the Priesthood of Aaron, was not to continue for ever, but as the Apostle saith, This man, because he endureth for ever, hath an everlasting Priesthood, Heb. 2.24. 6. In the manner of confirmation: They were made Priests without an oath: But this is made with an oath by him, that said unto him, The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedeck. Heb. 5.21. Marbach. QUEST. IU. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron. ANd although Aaron were a type and figure of Christ, yet he is called a Priest after the order of Melchisedeck, and not after Aaron; not because there was no resemblance between Christ and Aaron, but for that Melchisedeck and his Priesthood did in three things more lively set forth Christ's Priesthood, than did Aaron's: 1. In the eternity thereof: 2. Office and function: 3. And name. 1. As Melchisedeck is set forth without father and mother, without beginning of his days, or end of his life: not that he was so indeed, but they are concealed in story, to make him a more lively type and figure of Christ, who was in respect of his Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without mother: in regard of his humanity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without father. 2 As Melchisedek was both a King and a Priest: so Christ was a Priest in the expiation of our sins by the sacrifice of himself upon the cross; and a King, both in gathering his Church together by the sceptre of his word, and governing them by his Spirit; as also in that all power over all creatures, and over the universal world is committed unto him. 3. The name of Melchisedek fitly agreeth unto Christ, which signifieth the King of righteousness: and the place, whereof he was King, which was Salem, that betokeneth peace, did also set forth the peaceable Kingdom of Christ; both making peace between God and us, and taking away the wall of partition, that was between the Jews and Gentiles, making of both one: as the Apostle showeth, Ephes. 2.13. Now in Christ Iesu●, ye which were once a far off, are made near by the blood of Christ, for he is our peace, which hath made of both one. Marbach. QUEST. V. Why these Priestly garments are commanded to be made. Vers. 2. HOly garments, etc. glorious, and beautiful. 1. These garments were called holy in two respects; both because in respect of the end, they were consecrated and ordained only to holy uses: and therefore the Priests only were to put them on, and none other beside: and they were not at all times to use them, but only when they went into the Tabernacle; when they went out, they put them off: as also in respect of the manner of consecration, they were anointed with the holy oil, chap. 30. and so set apart for holy uses, Tostat. quaest. 2. 2. This apparelling of Aaron, with such glorious apparel, was commanded both in respect of themselves, that they by these ceremonies might be assured that their calling was of God, Ferus. 3. And in regard of the people, hereby the Lord would have their ministry the more reverenced, and had in reputation, Marbach. As josephus writeth, how Alexander the Great, when the high Priest met him adorned with his Priestly attire, reverenced him, and adored the great God of heaven in him, whose Priest he was. 3. Beside the comeliness and outward glory of the Priestly attire, there was another cause of their institution, speciali● acts ipsarum vest●um, the special action and use of those garments; for some of them were for some special ministration and service: as the breastplate, which was set with twelve precious stones, in remembrance of the twelve tribes of Israel, Tostat. quaest. 1. 4. Ornatus exterior veri & spiritualis defectum notavit: The outward adorning noted the defect of the true spiritual ornaments, etc. Calvin. And hereby was signified the insufficiency of Aaron's Priesthood. 5. And God by this glittering show of the Priestly garments, voluit pl●● quam Angelicum 〈…〉 spl●ndorem ostendere, would set forth the more than Angelical brightness of all virtues, which should shine in Christ. 6. And as those virtues served ad vitia ●egenda, to cover the faul●s of the body: so we are thereby taught, that we must come before God not clothed without own righteousness, but apparelled with Christ's robes, which shall make us to appear comely in the light of God, Simler. QUEST. VI Of the cunning men that wrought in the Tabernacle. Vers. 3. THou shalt speak to all cunning men, whom I have filled. 1. Although there might be men of ordinary skill in the host, yet that had not been sufficient for this extraordinary work: Co●munis peritia non satisfecisset huic operi; Common skill had not been answerable to this work, Gallas. and therefore the Lord infused into them a special gift of understanding and dexterity to work in all kind of curious work. 2. And it is probable that these principal and chief workmen had not only their skill and knowledge increased, which they were endued with before, but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts: as the text is, that God had filled them with the Spirit of wisdom, Oleaster. Like as the twelve Apostles were men altogether unlearned, whom God used in the spiritual building up of the Church, as these were employed in the material Tabernacle, 3. These were not only endued with an understanding heart, to invent curious works, and give direction to others: but their hands, and other parts of their body, were fitted accordingly for the execution and practice and finishing of these works. And chap 31.4. it is said, they were filled with wisdom, etc. to find our curious works, to work in gold and silver, etc. They did not only invent and find them out, but did also help to work themselves, Tostat. qu. 4. 4. It may be that such like works, quotidie nunc fiunt, etc. are now made in many places: but then in that simple age and rude time, such things having not been seen before, these curious works seemed strange and admirable, Tostat. qu. 2. QUEST. VII. Whether this gift of cunning and wisdom remained in the workmen after the Tabernacle was finished. TOstatus here putteth forth a question, whether, after that the Tabernacle and the work thereof was finished, these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may be thus proved, that their knowledge and skill then ceased, because there was no more use thereof, after they had finished that work for the which it was given them As also, like as the gift of prophecy always continued not with the Prophets, but during that time only wherein they prophesied. 2. But Tostatus here answereth, that though the work were ended, for the which the cunning men were endued with such wisdom, yet it was not necessary that the gift should be taken from them, though the act were discontinued: and again, there is difference between an habit of the mind, and an act only of the mind. The Prophets had not a Prophetical habit infused, but only an actual illumination was sent upon them while they prophesied, and that illumination being intermitted, they left prophesying: and therefore he concludeth, Deum non abstulisse habitus i●fusos, That God did not take away from them the habits of these Arts and Sciences infused, after the Tabernacle was finished, quast. 3. 3. But the more probable opinion is, that this gift was neither altogether lost, which they had received, neither yet did it wholly remain: for these workmen were endued with a double faculty; one was in the illumination of their mind, to invent how to fashion the work according to Moses direction, and that platform which was showed in the mount: the other was a dexterity and agility in their hand to work that which they had devised and invented. The first of these, being a prophetical gift, and proceeding of a special instinct, to invent and find out work answerable to the pattern, ceased and was intermitted in them, after the Tabernacle was finished: for it was an act rather of the mind, than an habit: neither was there any cause why that inward instinct should continue, the end being achieved wherefore it was first infused. But the other faculty in their handiwork, which was increased by their practice and experience, and was confirmed by use and custom, could not be so soon forgotten and laid aside: it is not unlike but that the same remained still, which they might have put in practice in other works and buildings, if there had been occasion offered. QUEST. VIII. Of the number of the Priestly garments and ornaments. Vers. 4. NOw these shall be the garments. 1. Beda is of opinion, that there were but eight kind of garments in all which the high Priest was apparelled with, namely these: 1. The breastplate, or pectoral for the breast. 2. The Ephod for the shoulders. 3. The robe. 4 And coat for the whole body, 5. The Mitre for the head. 6. And the girdle for the waste. 7. The linen breeches to cover the secret parts. 8. And the plate of gold for the Mitre: whereof three, the linen breeches, the linen coat, and the girdle, were common to the inferior Priests. But Beda is greatly deceived: and in these three points: 1. The coat here named called cetoneth tashebets, the embroidered coat, was not common unto the inferior Priests, but peculiar to the high Priest, vers. 39 Moses is bid to make Aaron's sons coats also, cet●neth, but they were not embroidered, vers. 40. 2. The high Priest also had a kind of girdle proper to himself, which was made of needle work, vers. 39 and the inferior Priests also had other girdles beside, vers. 40. 3. The other Priests also had bonnets, which were of a diverse fashion from the Mitre, which was made for the high Priest, vers. 40. 2. R. Solomon maketh but nine parcels of the Priestly attire: and Ribera likewise: namely four, Lib. ●. de 〈◊〉▪ which were common to all the Priests: the linen breeches, the linen coat, girdle and bonnet: and five peculiar to the high Priest: his Ephod, breastplate, robe, girdle, and mitre. But herein they are deceived▪ because they omit that garment which is called cetoneth tashebets, the embroidered coat, which was a special garment appertaining to the high Priest: and so the high Priest, beside his Ephod and robe, which had pomegranates and bells hanging at it, had also another embroidered coat, 〈◊〉 Vatab. whereof mention is made, vers. 39 3. Lyranus and Tostatus, qu. 2. following josephus, do number ten several Priestly ornaments: four common to all the Priests: 1. The linen breeches. 2. The linen coat. 3. The girdle. 4. And bonnet. Six other were peculiar to the high Priest: 1. The Ephod. 2. The pectoral or breastplate. 3. The robe with the bells and pomegranates. 4. The girdle. 5. The mitre. 6. The golden plate set upon the mitre. But they commit the same error with the other before, in omitting the Priests embroidered coat: which maketh up the number of ten: the golden plate being not reckoned apart by itself, but counted with the mitre. 4. This then is the best numbering of these Priestly garments: to appoint six as peculiar to the high Priest, as they are set down in the text, vers. 4. where the golden plate must be comprehended under the mitre, because it was but a part of it: and four other were common to all the Priests; the linen coats, girdles, bonnets, and breeches: as they are described, vers. 40. to the end; so they were ten in all: and if the golden plate be counted by itself, there will be in all eleven several kind of raiment and ornaments; Tho●. 1.2. qu. 103. ar. 5. ad. 9 some for Aaron, some for his sons. And so Cajetan accounteth them: and Thomas maketh seven garments of the high Priest, and four of the rest. QUEST. IX. What garments were peculiar to the high Priests, what common. Vers. 4. THese holy garments shall they make for Aaron thy brother, and for his sons. 1. These garments then being appointed only for Aaron, and his sons the Priests, were not also common to the Levits: and so Ribera collecteth out of josephus, because the Levits sacrificed not. 2. Some are of opinion, that all the garments which the inferior Priests used, the high Priest put on; as josephus saith, Pontifex etiam utitur hoc, nihil eorum quae enumeravimus omittens, etc. The high Priest also useth these, Lib. 3. de Temp. cap. 5. Lib. 3. de Antiq. cap. 8. Lib. 3. de Temp. cap. 5. omitting nothing of those which we have rehearsed. So also Tostat. qu. 2. and Ribera. But this is not like: for to what end should the high Priest wear two girdles, one of the common sort, which the inferior Priests used, the other the embroidered girdle? and likewise it had been superfluous for him to put on two bonnets, as josephus thinketh: one of linen, as other Priests, the other of blue silk. 3. Therefore the garments are better thus distinguished: that some of them were peculiar to the high Priests, as the six in this verse set down: some were peculiar to the inferior Priests to be usually and ordinarily worn, as their linen coats, girdles, bonnets, vers. 40. which sometime the high Priest did wear also, as in the day of expiation; but not ordinarily. See quest. 41. Some common to them both, as the linen breeches, which are said to be for Aaron and his sons: but the other three, mentioned vers. 40. are said to be made for Aaron's sons, jun. in Analys. Montan. The high Priest had like garments unto those three, a coat, a girdle, a mitre, but they differed in manner of workmanship. So then the high Priest had three garments unlike to the rest both in matter and form, the Robe, the Ephod, the pectoral: and three other, though like in fashion, his coat, mitre, girdle, yet differed in costly stuff and curious workmanship. QUEST. X. Which garments were put on first, which last. BUt further it is here to be considered, that the garments are otherwise and in another order rehearsed in this verse, and afterward appointed to be made, than they were put on: for, as Rupertus observeth, Feminalia linea, etc. postremò posita sunt: The linen breeches are set last in this description, etc. and yet they were put on first. In this manner then and order did the high Priest apparel himself: 1. He put on the linen breeches, which came no higher than his waste. 2. Next to that was the long broidered coat, which was made with eyes, or like chequer work, which reached down to the feet. 3. Upon that was put the Robe, which had bells and pomegranates in the skirts. 4. After that the breastplate before. 5. Then the Ephod upon the shoulders behind. 6. The girdle. 7. The Mitre with the golden plate. QUEST. XI. Whether the Priestly garments might at any time be carried and used out of the Tabernacle. Vers. 4. THat he may serve me in the Priest's office. 1. In that it is added, That he may serve me, the use of these Priestly garments is restrained for such service as was done before the Lord in the Tabernacle: the Priest then was neither to use these garments ordinarily, for he had other wearing apparel beside: nor yet in such Priestly offices as were to be done abroad, as when he went to view a leprous person, or leprous house, which belonged to the Priest, Levit. 13. for such places and persons infected with the leprosy were unclean by the law, and therefore in such offices it was not fit to use the holy garments. 2. Whereas then the Priest is commanded to wash his clothes, after he had seen performed all the ceremonies concerning the red Cow which was slain without the host, Numb. 19.7. they must be understood to be his own ordinary, and not the Priestly garments: which were not to be polluted or defiled, and so consequently were not to be washed and cleansed as other profane and common vestures. 3. This further appeareth, Levit. 16.23. where the high Priest is commanded to put off his Priestly garments, with the which he entered into the holy place, and then to wash his flesh with water, and put on his own clothes: he is not willed to wash the Priestly raiment with water. But if it be objected, that the washing of his flesh showeth he was unclean, and so by that means the holy garments were unclean also: it may be answered, that the Priest in this case having prayed for his and the people's sins, did wash his flesh, not as a sign of any legal uncleanness, for than he should not have entered into the holy place, but to signify that he was purified from his sins. And this may further be observed, that whereas there were two kinds of pollutions, one by moral offences, which indeed defiled the soul, the other by legal transgressions, which touched not the soul, but the external observation of the ceremonies only: in the first they only washed the flesh, in the second sometime their garments only, sometime their flesh and garments together, if it were a great pollution: but never their flesh alone, Tostat. qu. 7. & 8. QUEST. XII. Whether the high Priest did well in meeting Alexander in his Priestly attire. BUt if it were not lawful to carry the Priestly garments out of the Tabernacle: it will be objected, that jaddua the high Priest, being apparelled in his Priestly robes, met Alexander the Great without the gates of Jerusalem, and by the sight of him Alexander's wrath was appeased, and the City delivered from the danger which was feared. 1. Here it may be answered, that as we receive this part of josephus' narration, how Alexander meeting the high Priest, reverenced him, and adored that God, Lib. 11. de Antiq. I●daeorum c. 8. whose name he carried written in his forehead: so if we give credit to the rest, how that, after public supplication made before unto God, and solemn sacrifice for their deliverance, the Lord appeared in a dream the next night unto the high Priest, appointing him to go forth to meet Alexander in his Priestly attire; this being admitted for truth, this question is at an end: for by God's extraordinary direction, the Priest might do that, which ordinarily was not lawful: as, though they had a straight charge to offer their sacrifices at the door of the Tabernacle, yet the Prophets, as Samuel, David. Elias, built Altars in other places, and there offered their sacrifices, Tostat. quaest. 17. 2. But though there had been no such vision showed to the high Priest, which it is not necessary to believe, seeing josephus is found to be very forward in setting down such things as might tend to the credit of his nation: yet this act of the high Priest might be justified, in respect of that necessity whereunto they were then brought: for the ceremonial laws were to give way in such cases; as David to satisfy his hunger, might lawfully eat of the shewbread, which otherwise none were to eat of, but the Priests. So likewise, they might upon the Sabbath lead their ox or ass to water, Luk. 13.15. or help them out, being fallen into a ditch, and yet not transgress against the rest of the Sabbath. If these ceremonies were dispensed with for the safeguard and preservation of one man, or of a few cattle, much more for the deliverance of the whole City, which was then in danger, might the high Priest, without any extraordinary direction, have put on his Priestly apparel, to meet that victorious King. QUEST. XIII. Of the matter whereof the holy garment should be made. Vers. 5. THey shall take gold and blue silk. 1. By gold is here understood, Aurum in massa, & aurum in filis; Gold in the lump or mass, and golden thread, for the garments were made of golden thread: the precious stones were set into gold, and thereof was made the golden plate in the high Priests mitre, Tostat. qu. 8. 2. And under the name of gold are comprehended also the precious stones, because they were enclosed, and set into the gold, Simler. 3. And these five are named, gold, blue silk, purple, scarlet, fine linen, not that all these concurred to the making of every garment, Sed quia nullum ornamentum erat, quod non ex istorum aliquo, etc. But because there was not any of the ornaments, which was not made of some of them, Cajetan. 4. The blue colour was like unto the sky, or violet: the purple was like to the rose colour, which was made of the liquor or blood of a certain shellfish called the purple: the scarlet was died with certain grains growing in a tree, whereof Pliny writeth: and to make the colour deeper, Lib. 9 cap. 41. it was twice died, in the wool, and afterward, when it was spun: the fine linen was made of a most fine and white kind of flax or linen, Ribera. 5. These four colours represented the four elements; two of them in colour, the scarlet the fire; the blue the sky or air; the other in their original; the purple the water, the linen the earth, out of the which they came: and hereby as josephus noteth, was signified, Lib. 6. the bell. judaic. cap. 6. Sacerdotem illum esse summi rerum omnium conditoris: That he was the Priest of the high Creator of all things, because the colours of his garments did represent the whole world. 6. Beda also thus collecteth, that because all things were prescribed to be made of gold, and precious colours: Nihil vile, vel sordidum in Sacerdotis ore, vel opere debet apparere; Lib. 3. de sacri vestib. cap. 5● There should no vile thing appear either in the Priest's words or works, etc. Ribera. QUEST. XIV. Of the name of the Ephod, and the diverse kinds thereof. Vers. 6. ANd they shall make the Ephod. 1. The Latin Interpreter calleth it superhumerale, following the Septuagint, which interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shoulder garment: junius translateth it amiculum, a short cloak: but the Hebrew word is better retained, Ephod, because it was a peculiar garment belonging to the high Priest, so called of the word aphad, which signifieth to close or compass, or gird about; as chap. 39.5. Thou shalt close them to him with embroidered guard of the Ephod, Oleaster. 2. There were two kinds of the Ephod; one was common (made of linen only) both to the inferior Priests, as Saul put to the sword 85. Priests, that did wear a linen Ephod: as also to the Levits, as Samuel ministered before the Lord girded with a linen Ephod, 1 Sam. 2.18. Some think that this kind was also permitted unto lay men in general, Ribera. Some, that the Kings had a privilege to wear it, because David danced before the Ark in a linen Ephod, 2 Sam. 6. But R. Solomon thinketh more probably, that none were girded with the Ephod, but colentes Deum, aut servientes ei, They which worshipped God, or were specially addicted to his service. Other then beside the Priests might wear the linen Ephod, but only insacred actions: as David at that time danced before the Ark, Gallas. Oleaster. The other kind of Ephod was peculiar to the high Priest, which was made of gold, and of the four colours before named, Hierome ad Fabielam. And this Ephod it was not lawful for any other to imitate: which was the cause of the fall of Gedeons' house, because he made an Ephod like unto that used in the Tabernacle, Gallas. QUEST. XV. How Gedeon offended in making an Ephod. BUt whereas Gedeon made that Ephod of 1700. sicles of gold, judg. 8.26. 1. Augustine moveth a question, how so much gold could be put into one Ephod; and thinketh that by the Ephod are understood, as the whole by the part, Omnia qua constituit Gedeon in civitate ad colendum Deum; Quaest super judic. qu. 41. All the other things which Gedeon made in his City to worship God by, as in the Tabernacle. And he thinketh further, that all Israel is said to go a whoring after it: although Gedeon made no image, Quia extra Tabernaculum fieri aliquid simile fas non erat; Because it was not lawful to make any like thing out of the Tabernacle. 2. But it need not seem strange that so much gold was put into one vesture: for the whole sum, counting sixty sicles to a pound, amounteth but to eighteen pound weight, or thereabout: and seeing the text maketh mention of no other ornaments, which Gedeon made, but the Ephod, we cannot conjecture that he made any beside that. And though it were unlawful to make an Ephod elsewhere like that, which the high Priest used in the Tabernacle; yet that was not only Gedeons' fault, but for that also by this occasion the people fell to idolatry, and abused that Ephod in the idolatrous service of Baal Berith, as it followeth in the same place, judg. 9.33. jun. QUEST. XVI. Of the fashion of the Ephod. Vers. 7. THe two shoulders thereof, etc. 1. R. Ab. Ezra thinketh, that this Ephod only covered the backparts of the Priest, and that the breastplate or pectoral served for the other part before▪ but if it had been so, then how could the shoulders thereof be joined together one to another? therefore the Ephod had two parts, one before, and another behind, Cajetan. 2. Beda thinketh that the Ephod was made double, and so half of it was in sight without, and half within, and so it was joined together. But Hierom calleth it, palliolum mira pulchritudinis, a cloak of exceeding beauty: it was not therefore only put double upon the backparts; it was fastened in the shoulders, one part to another, Montan. 3. josephus thinketh it had sleeves; so also Ribera. But the contrary is received, that it was fine ma●icis, without sleeves, Lippoman. Riber. lib. 3. the sacr. vestib. c. 10. Tostat. qu. 2. 4. josephus also thinketh, that it was but a cubit long, and so came but to the waste. So also Ribera and Tostatus think, that pertingebat usque ad zonam, it came but down to the girdlestead, or waste: Procopius extendeth it, usque ad praecordia, unto the parts about the heart. But it rather reached à lumbis usque ad humeros, from the loins to the shoulders, as junius, and Montanus in his description, usque ad umbilicum, down to the navel, Cajetan: for if it did not hang down beyond the waste, the broidered guard of the Ephod could not handsomely serve to close in the other garments, and gird them in the waste together with the Ephod: as is prescribed, chap. 39.5. 5. Thus then was the Ephod made; it had four laps or wings: whereof two were joined together on each shoulder, and two were coupled beneath under the arm holes, Tostat. quaest. 2. which are called the broidered guard, or girdle, as jun. Oleaster, which was not made of the same stuff only which the Ephod was made of, but out of the same piece, to make a difference between the girdle of the Ephod, and the other embroidered girdle, which was put aloft upon the garments: so that the neither lappets of the Ephod served as a girdle to fasten it below, jun. Oleaster. 6. It was made of broidered work, not pictured either with beasts, or flowers, or any such, but devised work, as the word signifieth: such as Turkey and Arabian work is, Montan. 7. On the forepart of the Ephod, was left a certain hole or void place, for the pectoral to be placed in, josephus. Contra pectus nihil contextum erat, etc. Against the breast there was nothing wrought, that a place might be left for the pectoral or breastplate, Hierom. 8. Beside, the Ephod had two golden chains, not to hold up the breastplate or pectoral, as Tostatus seemeth to think, for these chains are described afterward, vers. 22. but they served rather, Vt illaquest parts superhumerales, etc. To fasten together the parts of the Ephod in the shoulder on both sides, Cajetan. Oleaster. For they were fastened on both sides to the bosses of gold upon the shoulders, where were set the two precious stones, vers. 14. which now come in the next place to be handled. QUEST. XVII. Of the two Onyx or Sardonyx stones, why they are called stones of remembrance. Vers. 9 THou shalt take two Onyx stones. 1. The Hebrew word is shoham, which the Chalde, whom Montanus followeth, takes for Berill, of a sea colour: the Septuag. for the smaragd, which is of green colour: Procopius for the Saphire, of sky colour: but josephus calleth it the Sardonyx, so junius: and commonly it is called the Onyx stone, rather the Sardonyx, because it is so called, Apocal. 21.20. which is of the colour of the nail showing upon the flesh, wherein there is a red mixed with white; Pliny lib. 37. cap. 6. so the Sardonyx hath a mixed colour of red, as the Sardius stone, and of white as the Onyx, which is of the colour of the nail, Tostat. qu. 10. Oleaster, Ribera. 2. In these two stones were graven the names of the 12. Tribes, according to their eldership: in the stone on the right shoulder, six of the eldest, and in the other, the six younger, josephus. The six elder were, Reuben, Simeon, judah, Dan, Nepthali, Gad: the six younger, Asher, Issachar Zebulon, Ephraim, Manasses, Benjamin; for Levi was left out, that Tribe being now to be sequestered for the service of the Tabernacle, and for joseph were written his two sons, Ephraim and Manasses. 3. These are called stones of remembrance, not that the Lord need be put in remembrance; but that hereby the Israelites might be assured, that they were always had in remembrance with God, Marbach. And Beda assigneth three other reasons, why they are so called: Vt ipse fidem Patriarcharum meminisset imitari; That he should remember to imitate the faith of the Patriarches, whose names he did bear: that the Priest should remember the Tribes in his prayers unto God: and to admonish the people in general, not to decline from the steps of their fathers, Beda. QUEST. XVIII. Of the mystical application of the Ephod, and the two precious stones. NOw this first priestly garment is diversely applied: 1. josephus by the two precious stones understandeth the Sun and Moon. 2. Philo, the two Hemispheres of the world. 3. Hierome by the twelve names written in the precious stones, would have signified the twelve Apostles, which first preached the Gospel. 4. Beda: The Priest is admonished hereby to follow the life, and embrace the faith of the Patriarches and Prophets. 5. But most fitly rather is hereby signified, that Christ doth bear his Church as it were upon his shoulders, even as the Eagle beareth her young ones upon her wings, Deut. 32.11. Marbach. Osiand. Simler. Rupertus also hereby understandeth the bearing of our iniquities, which were laid upon Christ's shoulders: Prosper, the government which is laid upon Christ. Procopius by the names graven in the stones, their names who are written in the book of life, whom Christ carrieth as it were upon his shoulders into heaven. QUEST. XIX. Why it was called the breastplate of judgement. Vers. 15. THou shalt make the breastplate of judgement, etc. 1. The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Interpreter following them, rationals, that is, the rational or reasonable ornament: so named (as Tostatus thinketh) of the effect, because by that, Ratio reddebatur de his qua ●nquirebamure; A reason was given of those things which were inquired. So also Ribera: because it was fat idicum, it prophesied of things to come, Procopius, because rationalis animi pars, etc. the reasonable part of the mind is placed in the heart, which the breastplate covered. Vatabl●s giveth this reason, Quia exactaratione consideranda erant, etc. Because the things therein, as the Urim and Thumbing, were exactly and with deep reason to be considered of the high Priest. But this descanting upon the word is here superfluous, seeing the Hebrew word coshen signifieth a pectoral or breastplate, and not as the Septuag. and Latin translate. 2. It is then called the breastplate of judgement: not as the Hebrews, because the high Priest found therein what the judgement of God was in that matter, which was inquired upon: for it shall afterward be showed, that the Urim and Thummius were not given to that end: nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breastplate, Marbach. for by that reason it might as well be called the Ephod of judgement: neither, because Aaron should in judgement have the people in remembrance, when he went into the holy place, Oleaster. But it was therefore so called, for that the high Priest did put it on, when he consulted with the Lord about the causes of the people, to give right judgement: as Numb. 27.21. He shall ask counsel for him by the judgement of Urim before the Lord, jun. QUEST. XX. Of the fashion of the breastplate. Vers. 16. Fouresquare shall it be. The breastplate is thus described: 1. For the manner of workmanship, it must be of broidered work like the Ephod. 2. For the matter, five things are required to the making thereof, as before in the Ephod: gold, blue silk, purple, scarlet, fine twined linen. 3. For the form and fashion, it must be four square, every side of even length, as appeareth by the four orders of the stones: and double it must be, that it might be of more strength to hold and receive the stones, ut firmius substaret auro, that it might be the stiffer for the gold and precious stones, Pelican. 4. For the quantity, it was an handbreadth, which was half a cubit, that is, twelve fingers: for if it had been but the small handbreadth, that is, four fingers, it had not been sufficient to cover the breast before, Montan. Ribera, Pelargus. 5. The ornaments also of the pectoral are set forth, which were twelve precious stones, set in four ranks or rows. QUEST. XXI. Of the twelve precious stones, their names, colours, qualities, and congruity with the twelve Tribes. Vers. 27. A Ruby, Topaz, and a Carbuncle in the first row. In the several application of these stones, these four things shall be observed: 1. The name. 2. The colour. 3. The virtues and qualities. 4. The congruity with the tribes of Israel. A Ruby. The first stone is called odeus of adam, which signifieth to wax red. josephus calleth it the Sardonix: the Septuagint the Sardie: it is most like to be the Ruby, 1. The Rubi●, or Sardi●●. Montan. Genevens. 2. The colour of it was red, Oleaster, as the signification of the word is, rather than yellow, of the colour of fire, as junius taketh it for Pyr●pus the Carbuncle, a precious stone like fire. 3. They say it repelleth fear, and cheereth and maketh bold, Tostat. sharpeneth the wit, and stauncheth blood at the nose, Magirus. 4. This stone, they say, stood for Reuben: Montanus maketh an allusion between Reuben and the Ruby: but Ribera giveth this reason: that as the Sardie is red and somewhat of a fiery colour: so he went into his father's concubine, & igne libidinis incensus fuit, and so was set on fire with concupiscence. A Topaz. 1. The Hebrew word is pitdah, in which there are three radical or principal letters, p, t, d, which being transposed, t. p, d, make topad, or topaz, not much differing in sound, 1. The Topaz▪ Montan. It is so called of the place where it was found, Topasos in Aethiopia, Marbach. Or the Isle Topazon gave the name to it, as Pliny lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to seek, because it was much sought for. Gloss. interlin. would have it called Topazium, as if we should say, topadium, that is, of all colour; but there is no reason of that etymology. 2. Some take it to be of green colour, Montan. And so some of the Hebrews think it to be the Smaragd. Ribera out of Pliny lib. 37. cap. 8. allegeth, that in greenness of colour it exceedeth all other precious stones. But it is rather of yellowish colour, mixed between gold and sky colour, Isider. Etymol. 16. Tostat. Gloss. interlin. There are two sorts of it: one of the colour of gold, which is more precious, the other like unto saffron, which is of the second sort, Marbach. And it seemeth to be of yellow colour, because job 28.19. the Topaz of Aethiopia, and the fine gold are named together. 3. It is available against frenzy, and lunacy, and melancholy, as Diascorides. 4. Simeon is resembled to this stone, not so much ob animum prasentem, for his present and resolute mind, which Ribera would have signified by the green colour: as because he was inflamed with ire and rage, when he slew the Sichemites. A Carbuncle. 1. josephus, with the Septuagint, call it the Smaragd, so also junius, Vatabius: 3. The Carbuncle, or Chrysolite. the Chalde also, and Latin Interpreter: but that stone is of green colour, it seemeth rather to be the Chrysolite, Montan. or the Carbuncle, Genevens. The word is bareketh, derived of barak, which signifieth to lighten. 2. It was then a precious stone that sparkled and glistered as the lightning, which could not be of green colour: though the Smaragd be commended for the exceeding glistering brightness; in so much that a Roman Emperor is said to have seen in his Smaragd the sword players, as they did fight. But because barak signifieth lightning, as Ezech. 1.13. Out of the fire went (barak) lightning; this stone being named thereof, may better be taken for the Carbuncle, or Chrysolite. 3. The Carbuncle is of such exceeding brightness, that it giveth light, and shineth in the dark. 4. Hereunto some resemble Levi, Montan, Tostat. But it is more like that Levi was omitted, because the high Priest of Levi, who was to wear this glorious breastplate, might stand for the whole Tribe: then judah was rather named in the third place, Ribera, Pelarg. whose royal power, streaming glory, and princely dignity, is more lively set forth in the shining Carbuncle, or glistering Chrysolite, Pelarg. than in the green smaragd: as Marbach. And whereas the Carbuncle is so called of the similitude of fire, licèt ignes non sentiant, although these stones feel no fire themselves, Plin. 37.7. by this property Messiah the Prince of Juda is shadowed forth, who in that respect may be called apyrotus, not to be vanquished or overcome with the fire of affliction: Of his government (as the Prophet saith) there shall be no end, Isai. 9.10. ●. The Emraud, or Smaragd. Vers. 18. In the second row, an Emeraud, or Smaragd, a Saphir, a Diamond. An Emeraud, or Smaragd: 1. The word is naphech, which is of an obscure signification. Montanus deriveth it of haphach, which signifieth to turn, or change: some take it to be an obscure stone. But it is like that the Lord made choice of the most special and principal precious stones to adorn the priestly pectoral. Most take it for the Carbuncle, Septuag. Lat. Vatab. Marbach. Pelarg· Ribera. saints Pagnine following R. David, taketh it to be a stone of a black colour. But it is most like to be the Smaragd, as the Chalde Paraphrast calleth it Semeragdin. So also Thargum Hierosol. Montanus, Oleaster therein also consent. junius translateth it the Chrysoprase, which is of a bright green colour, as it were between the colour of gold, and green: for so the word is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gold, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jeekes: but the Smaragd and Chrysoprase are two diverse kind of precious stones: the one is the fourth, the other the tenth in that order, set down, Apoc. 21.19. 2. The colour of the Smaragd is exceeding green, that other green things being compared unto it, seem not to be green. 3. It is comfortable to the sight, it is glistering, & receiveth the images of things, and maketh a show and representation of them, Plin. lib. 37. cap. 5. Isidor. Etymol. 16. it is good for the memory, Montan. resisteth poison, and is an enemy to venery, insomuch that it sometime breaketh in such unclean acts, Borrh. 4. Ribera, Pelargus say that Dan was resembled hereby: who as fire consumed the City Lais: and Samson of Dan, as fire devoured the Philistines: rather the Smaragd, which is of a green colour, like the green serpents, setteth forth Dan, whom jacob resembleth to a serpent, Genes. 49.17. And Samson of Dan, was as comfortable to Israel, as the Smaragd is to the eyes, and a preservative against the Philistines, as the other is against poison. 5. The Saphir. The Saphir. 1. So it is called also in the Hebrew, and therefore without all question it can be no other stone. Oleaster thinketh it to be the jasper stone: but the same word in the original, is a sufficient direction to led us to find out the kind. 2. There are diverse sorts of Saphires: some are white, and so hard, that they will abide the stroke of the hammer upon the anvil; which therefore are taken to be a kind of Adamant, Montan. But the usual colour is bluish, like unto the clear heavens, Exod. 24.10. and it shineth with golden speckes in it, as Plin. lib. 37. cap. 9 whereupon the Nazarites were compared for their ruddy colour, to polished Saphir, Lament. 4.7. Riber. 3. It stayeth the flux of blood, is good against poison, comforteth the heart, Tostat. It is good for the sight, and being beaten into powder, and so drunk, it healeth melancholy, and cureth the stinging of scorpions. 4. Montanus giveth this stone to Isachar; Tostatus to Dan: but the next in order of birth, which is here observed, was Nepthali, Levi being omitted, who is resembled to the Saphir, because of the heavenly colour; for that some of the Apostles are held to have been of this Tribe, who delivered the heavenly doctrine of the Gospel. And so as Nepthali is compared to an Hind let go, giving goodly words, Genes. 49.21. the Apostles were as Hinds let go, and sent out by our Saviour, uttering heavenly and comfortable words, Ribera. And the Hind to the which Nepthali is compared, for spots and colour, is not much unlike the Saphir. 6. The Diamond. The Diamond. 1. The word is jahalam, which is derived of halam, to smite, which showeth it to be a stone, that is not broken with smiting or beating: so O●kelas calleth it, cabehalam, of the same signification: it appeareth then to be the Adamant, or Diamond, which is of such hardness, that neque igne, neque ferro mollescit, it is neither mollified with fire, nor iron: the Arabians call it Almas for Adamas, the Adamant: R. Saadias', and R. Abraham, whom Montanus, Oleaster, junius, Pelargus follow, take it for the Diamond: the Septuagint, josephus, whom Ribera, Marbach, Borrhaius follow, take it for the Jasper, which is of greenish colour, with certain bloody speckes; but the Jasper is the last which is named, called also in Hebrew, jaspheh. 2. The Diamond is in colour like unto Crystal, somewhat yellower, but more shining and transparent. 3. It is of invincible hardness, yet may be mollified with goat's blood, Marbach. 4. This stone, Tostatus would have to resemble Nepthali, because he counteth Levi one; Montanus, Zebulon. but the next in order, Levi being not reckoned, is Gad, who for his courage and valour, is compared to a Lion, Deut. 33.20. and in that respect his invincible courage may be signified, by the hardness of the Diamond, Pelarg. Vers. 19 In the third row, a Turkeys, an Achate, an Amethyst, etc. A Turkeys. 1. The Hebrew word is lesem: Hierome following the Septuagint, and so also josephus before him, 7. The Turkeys. call it Lygurium, the Lygurian stone. Some think it should be read the Lyncurian: which many think to be a stone engendered of the urine of the Lynx, which he covereth in the sand, Vatabl. Oleast. Marbach. Pelarg. and so the Chalde Paraphrast useth the word kanchyri, which cometh near the word linkuri, Montanus. But Pliny denieth the Lyncurie to be a precious stone, but rather a kind of Amber, lib. 37. cap. 3. Ribera thinketh it should be rather called the Ligurian, than Lyncurian; and thinketh Erasmus to be deceived, that in Hierom, for Lygurian, would have read, Lyncurian; and he taketh it for a kind of Carbuncle, which was thought to be bred in Liguria, though Pliny deny it, lib. 37. cap. 7. Riber. lib. 3. c. 1●▪ But it is more like to be the Turkeys, Genevens. which junius taketh for the stone called Cyanus, which is of a blue colour. Gloss. interlin. saith it is a stone of blue colour, which is found in renibus bovis, in the kidneys of an ox. But no such stone of price is like to be there engendered, or of the Lynx urine, as to be thought meet to be put into the pectoral. 2. Ribera taketh this stone to be of a yellow and fiery colour, as the Carbuncle; but Hierome judgeth it rather to be the Hyacinth, which is a blue precious stone, as the Turkeys is. Tostatus saith, it hath colorem inter aureum & argenteum medium, a middle colour between gold and silver. This third order of stones rather imitated the purple colour, which was one of the four used in the Tabernacle: as the first row did resemble the scarlet, the second the white colour, the fourth the blue or hyacinth, which were the four colours of the Tabernacle. 3. The virtues of it are these: It taketh up straws, as the Load stone draweth iron: it discovereth poison: is good for those that want colour, Tostat. They say it is comfortable to the stomach, and stayeth the flux, Marbach. 4. Here, as Tostatus thinketh, was Gad's name written: Montanus, the name of Dan. But Asher is the next in birth to Gad: whom Ribera and Pelargus would have resembled by this stone, in regard of the plenty of blessings, wherewith he was endowed, Deut. 33.24, 25. as of favour, multitude of children, abundance of oil, brass, and iron: the Turcais is of a bluish metalline colour: and thereby might be signified the abundance of metals and minerals in Ashers' country. An Achate. 1. The Hebrew word is shebo: the Chalde translateth it tarkaia, 8. The Achate▪ which Montanus taketh to be the Turcais before spoken of: the Septuag. josephus, Hierome with the rest, call it the Achate: which, as Pliny writeth, is so called, because it was found in Sicilia near unto a river of the same name, lib. 37. cap. 10. 2. Isidor saith, it is of blackish colour, lib. 16. Etym. cap. 10. R. David, of blue or sky colour: but is indeed of diverse colours, white, red, green, blue, azure, Borrh. of such variety, that sometime therein are represented, woods, mountains, beasts, rivers, Marbach. Pyrrhus is said to have had such an Achate, that the nine Muses, and Apollo playing upon his Harp, might be descried therein, not by any artificial workmanship, but the natural mixture of diverse colours, Borrh. 3. It is thought to resist thunder, to allay tempests, to procure dreams, to prevail against poison, Tostatus. 4. Therein was not written Asher, as Tostatus; nor Nepthali; as Montanus; but Issachar rather, who followeth next in order: who is resembled to this stone of diverse colours, because of his variety of virtues: and for his piety, for calling the people to the mountain and service of God; Deut. 33.19. Pelarg. Ribera: but rather (saving that all these are mere conjectures) the variety of the colours representing mountains, woods, cattle, showeth Issachars desire to husbandry and tillage, to the which he should be addicted, Gen. 49.15. The Amethyst. 1. The Hebrew name is achlamah, derived of chalam, which signifieth to dream. 9 The Amethyst. The Hebrews hold that it causeth dreams, which seemeth rather to be one of their dreams, Oleaster: or rather, valet adversus insomnia, it availeth against dreams, Montan. It is usually called the Amethyst, Sept. joseph. Hierome, Vatab. jun. with others. Some take it for the Hematite, Genevens. but that is another stone of the colour of blood. 2. It is somewhat of violet colour, Plin. lib. 37. cap. 10. or near to purple, Marbach. 3. It hath a singular force against drunkenness, Dioscoridos. 4. In this stone was written, Issachar, as Tostatus; Gad, as Montan. rather Zabulun, who followeth in order: whereby is signified his charity and heavenly virtues: wherein he is joined with Issachar, Deut. 33.19. Pelarg. Ribera: rather the violet and purple colour of the Amethyst betokened their shipping, sails and streams, which were of blue and purple, Ezech. 27.7. And so Zabulun is celebrated for their navigation, voyages and goings out by Sea, Deut. 33.18. Vers. 20. And in the fourth row, beryl, Onyx, and jasper. beryl. 1. In Hebrew the word is tarshish, which is taken for the Sea: 10. The beryl. it was then a precious stone of sea colour, Chald. Montanus: so is beryl, as junius translateth: not the Chrysolite, Sept. Latin, Genevens. Riber. Pelargus: for that is of yellow glistering colour like gold: much less can it be the Carbuncle, as the Sept. interpret, Tarshis, Ezech. 10. Some take it for the Turkais, B. but that was the seventh stone before; Vatab. for the Hyacinth. 2. For the colour thereof, it was like unto the sea, from whence it hath the name. David Chimhi saith, it was caerulei coloris, of a bluish colour: Sanctes and Vatab. of the colour of the Hyacinth, which was of a deep blue: the beryl rather is of a green sea colour. 3. beryl is good for watery eyes, and it cherisheth matrimonial love, Dioscorides: the natural qualities thereof we allow, the supernatural are but after men's fancies, and therefore not to be insisted upon. 4. Here was written upon this stone Zabulun, as Tostatus; and as Montanus following the Chalde, Asher: but Ephraim followeth next in order, whom this sea colour resembleth, because he should mightily increase, as the Sea, Ribera: for his multiplicity of virtues, Pelarg. rather, because Ephraim in joseph is blessed with sweet dews, and pleasant fountains and depths below, Deut. 33.13. The Onyx. 1. The Hebrew word is soham, which the Sept. josephus, Lat. Vatab. Paguine, take for the Sardonyx stone: so also Ribera, Pelarg. junius here taketh it for the Sardie: 11. The Onyx or Sardonyx. but before vers. 9 the same word he interpreteth the Sardonyx: Montanus will have it to be beryl, because the Chalde useth the like word burla, and Tharg. Hieros'. bedulha: yet he thinketh the beryl to be a kind of Onyx stone: whereof he saith, he had seen ten several sorts, and one jacobus Trezzius of Milan promised to show him eighteen sorts of the Onyx stone. But the beryl is more like to be the stone of Tarshis, or Sea colour, next before described. 2. Tostatus saith, it is of a fiery colour, with white veins in it: but it rather resembleth the colour of the nail upon the flesh, whereof it is so called: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a nail, Plin. lib. 37. cap. 6. 3. It casteth the shape and images downward, as we see in hollow glasses. It hath evil effects, procureth sorrow, kindleth strife, Tostat. but it rather being hung about the neck serveth to strengthen the body, and restraineth venery, Borrhaius ex Albert. Mag. 4. Here was written joseph, Tostat. Montanus: rather Manasses, who otherwise should be excluded: by the reddish whiteness of this stone they understand candorem virtutum, the pleasant virtues in joseph, and in Manasses his son, his courtesy, and humanity, Pelarg. Ribera: the flesh colour of this stone may well signify, the humane and fleshy and tender affection. 12. The jasper. The jasper. 1. The Hebrew word is answerable, which is josphe: Oleast. and in the Arabian tongue it is called jasp, Montan. Onkelos calleth it panterens, it may be because the jasper is spotted like the Panther: the Septuagint, and josephus, whom Hierome followeth, translate here beryl: but the original word showeth that it must be the jasper. 2. It is of a greenish colour and transparent, Plin. lib. 37. cap. 8. But the jasper's which are brought from the East, have spots and speckes like blood, Borrh. 3. It hath a special astringent quality, and stauncheth blood, Borrh. 4. This stone, which as Pliny saith, tot habet virtutes, quot venas, hath as many virtues as veins, resembleth the perfection of virtues in Benjamine: in whose tribe it pleased the Lord to dwell, and there to build his Temple, Deut. 33.12. Ribera, Pelargus. QUEST. XXII. That it is not now certainly known, what these precious stones were, their qualities and signification. BUt now in the description of these precious stones, these things generally must be observed: 1. That neither their names, colours, nor properties are certainly known either to the Hebrews, or greeks, as appeareth by the variety and difference of opinion, and translation. 2. But as for the supernatural properties, which Dioscorides attributeth unto them: as that the Smaragd chaseth away Devils, the Sardie preventeth withcraft, the Saphir giveth victory: the Achates causeth one to dream, and allayeth tempests: the Onyx raiseth strife, causeth fear: the Chrysolite worn in gold, prevaileth against evil spirits: of these strange operations there can be no reason given, and they are beyond the reach and compass of natural things: and such observations tend rather to superstition, than any profitable instruction. 3. Likewise it is uncertain which of these precious stones were assigned to each of the tribes. Montanus setteth down the tribes in this order: Reuben, Simeon, Levi, juda, Issachar, Zebulun, Dan, Nepthali, Gad, Asher, joseph, Benjamin, therein following the Chalde Paraphrast: In which order he setteth down all the sons of Leah, before the sons of the handmaids. But this is against the text, vers. 10. which directeth their names to be set in order, according to their generation and age. Tostatus observeth the order of nature as they were borne: Reuben, Simeon, Levi, judah, Dan, Nepthali, Gad, Asher, Issachar, Zebulun, joseph, Benjamin: Ribera, Pelargus follow the same order, saving that they leave out Levi, and for joseph put in Ephraim and Manasseh, which is the more probable: because the high Priest of Levi was to bear this pectoral, who stood for that tribe, that there needed no stone of remembrance. And seeing this breastplate was to continue a long time, it is like the tribes were rehearsed, as they were afterward appointed: Ephraim and Manasseh being counted for two tribes. The twelve stones in the high Priests pectoral, compared with the twelve stones, Apocal. 21.19. 4. Yet there is more certainty what stones stood for every tribe, because the order of their birth is known, than which of the twelve precious stones should be assigned to the Apostles, Apocal. 21.19. whose certain order is no where set down in the Gospel: but they are rehearsed diversely, Mat. 10. Mark. 3. Luk. 6. Act. 1. 5. There is some difference between the rehearsal of these twelve precious stones, which stand for the patriarchs, and those twelve, Apocal. 21.19. which signify the twelve Apostles: 1. The order is not the same, for the last here, which is the Jasper, is the first there, neither are the rest set down after the same manner. 2. There are some names, which are not here, as the Chalcidon, the Hyacinth, the Chrysolite, and Chrysoprase: though these three last are named here by some, the former by Vatablus in the tenth place, the first of the fourth row, which the Septuagint call the Chrysolite: but it is before showed to be beryl: and the Chrysoprase junius taketh for the first of the second row, which is rather the Smaragd. 3. Yet I take it that these twelve precious stones, and the other are the same in kind though differing in names: the jasper, the Saphir, the Smaragd, the Sardonix, the Sardius, beryl, the Topaz, the Amethyst, are here also expressed by their names: all the question is about these four: the Chalcedon the third, the Chrysolite the seventh, the Chrysoprase the tenth, the Hyacinth the eleventh: which may be reduced to these kinds: the Chalcedon stone, as Arethas saith, is similit coloris cum carbunculo, of like colour to the Carbuncle: so also Isidor. lib. Etym. 16. cap. 13. and therefore it may be referred to the precious stone, which is here in the third place, bareketh, the Carbuncle, as the Chalcedon is the third there, so called, because it was found in the Chalcedon Sea: or rather the Diamond may be the Chalcedon stone: for as Beda saith, Quasi ignis lucernae pallenti specie renitet; It shineth with a pale and wan colour, as the light of a lantorne: and the Diamond, is ferro candenti similis, like unto iron red hot: then the Chrysolite may be the Carbuncle, the Chrysoprase the Achate, which is of diverse colours, and so is the Chrysoprase, mixed of a yellow and green colour: the Hyacinth may be the Turkais, which Hierome taketh for the Hyacinth: which is the seventh stone in order here: and he thus further saith, jidem in fundamentis ejus ponuntur lapides, etc. The same precious stones are there laid in the foundation of the celestial Jerusalem, which are named here. QUEST. XXIII. How many rings the breastplate had, and how placed. Vers. 22. THou shalt make two chains, etc. 1. Tostatus thinketh, that the breastplate had four rings in the four corners thereof, and that there were four rings answerable thereunto in the Ephod, to which the breastplate was fastened by certain laces of blue silk: and beside, in the upper side of the breastplate, he thinketh there were two rings more, which were fastened with two golden chains, to the golden bosses upon the shoulders by certain golden hooks, quest. 2. But it cannot be gathered out of the text, that the breastplate had any more than four rings: so also thinketh Montanus; two of those rings were made above, which should be fastened to the embossments of gold, upon the shoulders by two golden chains, vers. 24.25. and the other two rings were on the neither side of the breastplate below, toward the embroidered girdle of the Ephod, vers. 26. 2. Hierome also thinketh, that these four rings in the breastplate, Habentes alios quatuor contra se in superhumerali, had four other rings against them in the Ephod. But there is mention made only of two rings beneath in the Ephod, by the which the breastplate was fastened with a blue silk lace, to the two rings of the Ephod, vers. 27. for the upper side was fastened with chains by the two rings, unto the embossments of gold upon the shoulders. QUEST. XXIV. What is meant by the forepart thereof. Vers. 25. THou shalt put them on the shoulders of the Ephod, on the foreside of it. 1. Cajetan understandeth this of the backer part of the Ephod, because the words are, contra facies ejus, against the face of it. But what else is against the face of the chains ascending up, than the backpart, where they were to be fastened? But the text speaketh of the face or forepart of the breastplate, on the face of it, not of them, that is, the chains in the plural. 2. junius thus interpreteth, Versus anteriorem partem ejus; Toward his forepart, that is, the high Priests. But it is evident, vers. 27. that it is to be referred rather to the Ephod; for no mention is made before of the Priest in this place. 3. Therefore the meaning is, he should fasten the chains to the shoulders of the Ephod, in anteriore parte ejus, in the forepart thereof, Lippoman. As the Latin Interpreter also giveth the sense: in that part, quod rationale respicit, which looketh toward the rational, or pectoral. QUEST. XXV. Whether the breastplate were over or never untied, and loosed from the Ephod. Vers. 28. THat the breastplate be not loosed from the Ephod. 1. Beda is here of opinion, that the breastplate was fastened by chains to the Ephod, tempore inducendi, in the time only of the putting on. 2. But it is more probable, that they were not parted or separated the one from the other, no not when they were put off: for to what end should they have been so surely fastened together, if the breastplate were continually to be put to, and taken off again? And this may further appear that they went together; because when David bade Abiathar to bring the Ephod, 1 Sam. 23.9. the pectoral also with the Urim and Thummim were joined to it, whereby he consulted with God for David. 3. Yet were they not so tied, as Cajetan thinketh, Vt neutrum ab altero separari possit; That one could not be separated from another: for than they should have been made all one garment, not two: but they were so fastened together, that they could not be separated, nisi quis ea separaverit, unless one upon some occasion did separate them, Tostat. quaest. 12. QUEST. XXVI. Whether the high Priest went into the most holy place in his glorious apparel. Vers. 29. SO Aaron shall bear the names of the children of Israel, etc. when he goeth into the holy place for a remembrance before the Lord continually. 1. In that mention is made here of the holy place only, it seemeth that the high Priest did not put on all these garments, when he went once a year into the most holy place: and it is so expressed, Levit. 16.4. that he should then put on the linen coat, the linen breeches, a linen girdle, and a linen mitre: the other precious priestly garments are not mentioned. 2. junius thinketh, that here by a Synecdoche, the rest of the priestly attire is understood; these are named for the rest, and so by certain parts, all are to be conceived: so also Borrhaius: so also Osiander and Marbach. make the high Priest here a type of Christ, that as he put off his costly robes, and went forth and sacrificed in his own attire: so Christ was stripped of his purple raiment, and put on other clothes, when he went to be crucified. 3. But I prefer rather herein the opinion of Lyranus, following R. Solomon, Tostarus quaest. 11. and Pelican. That the high Priest at this time was only clad in linen: their reasons are these: 1. Because when the high Priest went in to pray for the people, and to make reconciliation for them, that was to be performed with all humility, and therefore the high Priest was to show his lowliness in his outward apparel: but afterward when he went out to sacrifice, that was a solemn act, and it was fit he should there administer in his priestly robes, Lyranus. 2. The most holy place was God's habitation, and there all was of gold: therefore it was not fit, that the high Priest should come in thither with his garments adorned with gold, R. Solomon. 3. But Pelican better explaineth this reason, that although the high Priest in his costly apparel seemed glorious in the eyes of the people, yet omniae illa ornamenta coram Deo feces erant, all those ornaments were but as dross before the Lord: and therefore in his sight, he was not to appear in them. 4. But an invincible argument may be taken from that place, Levit. 16.23. where the Priest is bid to put off the linen clothes, and leave them in the holy place, and then to put on his own raiment, and so come out, and make his burnt offering: these were not his own ordinary wearing clothes, for it is not to be imagined, that the Priest when he sacrificed, did not minister in his priestly raiment: therefore by his own clothes are meant, the raiment peculiar to the high Priest: whereas the other linen garments, which he had put on before, were common to the inferior Priests, Lyranus. 5. By this it is evident, that the high Priest did come into the outward court in his priestly attire, to offer sacrifice at the brazen Altar; though he entered not into the most holy place with them: both because it was fit he should be seen and beheld of the people in his glorious apparel, for greater reverence. And seeing he was not to enter into the holy place, but in that apparel, it is like he put them on at the door of the Tabernacle, as he did when he was first consecrated, chap. 29.5. 6. But it will be objected, that the high Priest was to bear the names of the children of Israel continually before the Lord, when he went in, and therefore it is not like, but that he went into the most holy place in his glorious apparel, wherein the stones of remembrance were: the answer is, that this being but once in the year, when the high Priest went into the most holy place, and yet after he came out▪ he put on his priestly robes, he might be said notwithstanding, continually to bear their names before the Lord. QUEST. XXVII. What the Vrim and Thummim were. Vers. 30. ALso thou shalt put in the breastplate of judgement the Urim and Thummim. There are diverse opinions concerning this Vrim and Thummim what they should be: 1. Some are of opinion, that it is not certainly known, neither can be defined what they were. R. David saith, Non est manifestum apud nos, quid haec significent; It is not manifest among us what these things signify, etc. Cajetan also saith, what is signified by these names, Vrim and Thummim, Nullus (quantum novimus) hactenus explicavit; None (that we know) hath hitherto explained, etc. 2. Hierom following the Septuagint, retaineth not the Hebrew words, Vrim and Thummim, but giveth their interpretation, doctrinam & veritatem, doctrine and verity; so the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifestation and truth: and they seem to think that hereby was meant only, that the Priest should be endued with sincerity and truth, as Esra 2.63. where the text is, Till a Priest rose up with Vrim and Thummim: Hierom translateth, Donec surgeret Sacerdos doctus & eruditus; Until a learned and skilful Priest should rise up. But it is clear, that the Urim and Thummim was some real thing in the pectoral, as Levit. 8.8. He put in the breastplate, Vrim and Thummim: and beside, they give not the right sense of the words, which signify light, or illuminations, and perfections, not doctrine and verity. 3. Tostatus also referreth these words unto the clear answers, which the Priest consulting with God, used to give: that they were not ambiguous and doubtful, as the oracles of Apollo, Sed illa manifestati● dubiorum, etc. erat clarissima ut lux, but that manifestation of doubts, which was made by applying the pectoral, was as clear as the light, quest. 13. But there was some material and real thing, which was called Vrim and Thummim, and not in signification only, as is before showed. 4. R. Abraham, Ab. Ezra thinketh they were certain plates put within the breastplate, in the folding thereof, the one of silver, the other of gold: from the similitude whereof the Astrologians afterward took the fashion of their Astrolabes, by the which they understood secret things. But this is a superstitious conceit: 1. These plates, which he imagineth, being put within the fold of the breastplate, how should they come to be seen of others, to make their Astrological instruments by? 2. The Astrolabe serveth only to search out the secrets of nature: but by the Urim and Thummim, the Priest gave answer of supernatural things: 3. Neither did the Priest when he consulted with God, look upon any such figures, as he imagineth to have been in these plates; but received answer from God, Sic Tostat. quaest. 12. 5. R. Solomon thinketh, that the Urim and Thummim was nothing else, but the name of jehovah, which was written in letters, and put within the breastplate: which name some ancient Hebrews, even before Christ, did take to signify the Trinity: In this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jehovah, the first letter jod, they would have taken for the Father; he, for the Son, which letter is doubled to signify his two natures, the humane, and Divine; and vau, which is a conjunction copulative signifieth the holy Ghost, Vatabl. But between these words, Vrim and Thummim, and the name jehovah, there seemeth to be small affinity. 6. Some of the Rabbins, as Paulus Fagius reporteth their opinion, think that this Vrim and Thummim, was an exposition of the name jehovah, consisting of certain letters, 42. in number, which were put within the pectoral: and Hugo de S. Victor▪ thinketh, that they were characteres inscripti diversis literis, characters written with certain letters. But there is no reason to call so many letters by the name of Urim and Thummim. 7. Some think that these very words, Vrim and Thummim, were graven in the pectoral: of which opinion seemeth Philo to be, Lib. 3. de vit. Mosis. calling the Urim and Thummim, duas virtutes depictas, two virtues set forth, and pictured in the rational, or pectoral. But the phrase of putting in the Urim and Thummim, showeth, that they were not wrought into the breastplate, but put into it after it was made. 8. Suidas thinketh it was a bright Diamond in the pectoral, which shined extraordinarily, when the Lord gave an acceptable answer: some think they were two precious stones set into the pectoral▪ beside the other twelve, as Calvin thinketh, Duas fuisse insignes notas; That they were two notable marks in the pectoral, to the which these names agreed. But the order of the precious stones being set in four ranks, would not leave any place for any other to be set in, Simler. And it is not like that this Diamond was one of the twelve: for why should one of these stones be called Urim and Thummim, rather than another? 9 Oleaster, Lippoman, Osiander, think that the Urim and Thummim were the very stones themselves, called Vrim of their brightness, and they were called Thummim of their perfection, or because they filled up the places, where they were set in. But if they were nothing else but the very precious stones themselves, which were described before to be set in the breastplate, what needed it be added again, Thou shalt put in the breastplate of judgement, Vrim and Thummim? Ribera. 10. And the same Ribera, though he mislike the former opinion of Oleaster; yet he doth not much differ from it; adding only this, that the Urim and Thummim were those twelve precious stones, not simply, Sed quatenus per eos Deus solebat futura praenunciare, & respondere in agendis; but as God did by them foretell things to come, and give answer what was to be done. And he urgeth this as a reason, because Exod. 39 where it is reported, what things the workmen had made according to Moses direction; the least thing being not omitted, yet no mention is made of the Urim and Thummim, which showeth that they were the very same with the twelve stones. Of the same opinion seemeth josephus to be, Lib. 3. de Antiq. cap. 4. that the Urim and Thummim were the twelve precious stones, which he saith, used to shine exceeding bright, when the Lord would give good success to the people in their war. But this reason may be retorted again, that seeing no mention is made of Urim and Thummim, that it was not prepared by the workmen, but was rather some sacred monument, which Moses received of God: as he did the tables of stone. To this opinion I before inclined in another place, Harmon. in 1 Sam. cap. 28. quaest. 5. that the Urim and Thummim were the precious stones themselves, so called of their excellent brightness and perfection: but now upon better reason I am moved to think, that they were a real and distinct thing from the precious stones: for the workmen set in the stones, Exod. 39.10. they filled it with four rows of stones: but Moses put in the breastplate, after it was made, the Vrim and Thummim, Levit. 8.8. 11. Thomas thinketh, that Quaedam scribebantur in rationali, etc. 1.2. qu. 102. are▪ 5. ad. 9 Some things were written in the pectoral, which concerned the verity of justice and doctrine. But this was no place for such writing in the pectoral, being filled with the stones. 12. Some therefore are of this judgement, that this Vrim and Thummim, Rem fuisse multiplici figura distinctam, claram, etc. was a thing of great variety, clear, bright, as may appear by the signification of the words, and that they are put in the plural number, Non humano artificio factum, sed divinitus Mosi datum; Not made by humane workmanship, but given unto Moses of God. What matter it was of, it can be no more conjectured, than of what stone the tables were made, wherein the Law was written: and whereof the Manna was, which melted with the Sun, and was hardened at the fire; or of what substance the holy fire consisted, which came down from heaven upon Aaron's sacrifice. This precious monument of Urim and Thummim, was put into the fold of the pectoral, which was to that end made double, Montan. in apparat. To the same purpose also junius: who thinketh that it was, soli Mosi à Deo data, given unto Moses only of God, and so put into the breastplate, Levit. 8.8. 13. Piscator reporteth this to be the opinion of Mathias Martinius, that these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Vrim and Thummim, Intra duplicitatem pectoris interposita fuisse, were put between in the doubling of the breastplate. So also Beda, Doctrina & veritas in rationali judicii sive literis est impressa, seu nominibus; Doctrine and verity was imprinted either in letters, or in names in the rational, or pectoral of judgement, etc. likewise Rupertus, Doctrina quoque & veritas inscribiturilli; Doctrine and truth is written therein, etc. that is, the Hebrew words, Vrim, Thummim, which they so interpret doctrine and verity: but they rather signify, light, or illumination, and perfection. Procopius inclineth to the same opinion, Incertum est an alii hic intelligendi sint lapides, vel capienda sit quaedam duorum nominum, quasi intabella, inscriptio; It is uncertain, whether other stones are here to be understood, or we may take it for a certain inscription of these two names in a table, etc. These two latter opinions I put together: that it is like, these Vrim and Thummim were written in some precious matter, not made by art, but prepared of God, and given to Moses, who put them within the breastplate. So Gallasius resolveth, Diversum aliquid fuisse à lapidibus & catonis, minimè dubium est: It is without doubt, that they were a diverse thing from the stones and chains: and what if we say, that these names, Vrim and Thummim, inscripta fuisse intra pectorale, were written within the pectoral? QUEST. XXVIII. How judgement was given by the Urim and Thummim. NOw it will be further inquired, how the Lord made answer, and the Priest consulted with God by Urim and Thummim? 1. josephus thinketh, that when the Lord promised good success to his people, the stones shined extraordinarily: but he saith, Desiit tam essen, quam Sardonix fulgorem emittere, etc. As well the pectoral, which he calleth the (essen) or rather choshen, which is the Hebrew name for the pectoral, and the Sardonix stone upon the right shoulder, which used to shine extraordinarily, as often as the high Priest sacrificed, did cease to send forth such brightness, and that two hundred years before his time: which Tostatus thinketh was in the time of the Macchabees: as he doth gather out of that place, 1 Macchab. 4.46. where it is said, that they laid up the stones of the Altar, upon the mountain of the Temple, till there should come a Prophet to show what should be done with them. It is like than they wanted that direction, to know the Lords will by the shining of the stones, Tostat. qu. 15. But I think it more probable with Montanus, that the Urim and Thummim was lost in the captivity, as also the Ark, tables of stone, Aaron's Rod, and the pot of Manna: as also thinketh Burgens. addit. 2. And as may appear, Ezra 2.63. that after the captivity they had no Priest with the Urim and Thummim. The Priest which met Alexander in his glorious apparel, might have precious stones in his breast, without the Urim and Thummim. 2. Ab. Ezra thinketh, that they used to write the thing inquired upon in a piece of paper, and so put it within the breastplate, upon the Vrim and Thummim: and there they should find written an answer of their question and demand. But it is evident, that the Lord, when he was consulted with, answered by voice, 1 Sam. 23.11. 3. Suidas thinketh that when the Lord granted their petition, the Adamant shined extraordinarily: Suidas in dictum. Ephod. if not, nihil accedebat ad solitum lapidis fulg●rem, nothing was added to the usual brightness of the stone: and when the Lord threatened war, pestilence or famine, the stone had the colour of blood. But it is showed before that the Urim and Thummim was no such stone. 4. Hugo de S. Victor. thinketh there were certain characters of letters, quibus projectis, ex literarum junctura des●per apparen●ium, etc. by the casting whereof, and the joining together of certain letters, it appeared what was to be done. But the Urim and Thummim was no such uncertain conjunction of letters: but some certain glorious thing put into the pectoral, as is before showed. 5. Montanus thinketh, that the Urim and Thummim, inde proferebantur, were taken out of the pectoral, when any answer was to be given: and that the Priest by the inspection thereof had his direction. But it is not like after Moses there put them, that they were taken out: as Tostatus well thinketh, Oportebateas educere è plicatura rationalis, quòd non conveniebat. etc. That it was not convenient to draw them out from the folding of the pectoral. 6. Nehemonides is of opinion, that the answer given by Urim and Thummim was madregeh, a certain degree and instinct of the Spirit, inferior to prophesy; yet of an higher nature than nathkol, the voice which came from heaven: Ex Pelarg. Ribera also thinketh, beside the brightness of the stones, that the Priest, ad prasentiam rationalis spiritum prophetiae accipiebat, at the presence of the pectoral received the spirit of prophecy. But for the Lord to answer by Urim, and by Prophets, were two distinct things: 1 Sam. 28.6. the Lord would not answer Saul neither by dreams, by Urim, nor by Prophets. 7. Wherefore it is most like, though this be not certainly determined in Scripture, that the Lord, when the Priest asked counsel of God by Urim, made answer by voice: As when David asked of God by the Priest that had the Ephod, whether Saul would come down, and whether the Lords of Keilah would deliver him into his hands: the Lord answered to both his questions, that Saul would come down, and that the other would deliver him. So, 1 Sam. 30.8. David asked counsel of the Lord, saying, Shall I follow after this company, shall I overtake them? and the Lord answered. Follow, for thou shalt surely overtake them, and recover all. Hence Tostatus well inferreth, Non fiebat inquisitio in aliqua lamina, sed à Deo inquirebatur veritas; There was no inquisition made in any such place, but the truth was inquired of God, quaest. 12. Ribera also useth this reason: that seeing God answered to every point, it was necessary there should be some voice heard: Lib. 3. the sacr. vestib. cap. 12. Nam fulgor gemmarum tot tantaque minuta declarare non potuit, etc. For the brightness of the precious stones could not declare such and so many small particulars. God used then to answer the high Priest by voice: as Numb. 7.89. When Moses went into the Tabernacle of the congregation to speak with God, he heard the voice of one speaking unto him from the mercy seat. But it will then be asked, if the Priest discerned not the Lords will by the Urim, why is it called the Urim of judgement, and what use was there of it? I answer, that it was so called, not of the effect, as though by the inspection of the Urim he gave judgement, but ex consequenti, by a consequent, because the Lord only vouchsafed to give judgement in the cause enquired of by the Priest, when he applied the pectoral with the Urim and Thummim: which was ordained to be a type of Christ, the true and perfect light, to signify that in him all wisdom dwelleth, and that by him only the will of God is revealed to us, Calvin. And this further may serve as a proof thereof: that it is like, if there had been any real demonstration in the stones of God's will, that means had been certain and perpetual, and never failed. But it was otherwise, for God answered not Saul by Urim; and in josias time, who was a virtuous King, the high Priest Hilkiah enquired God's will of the Prophetess Huldah, 2 King. 22. which he needed not to have done, if he might have known Gods will by looking into Urim. The Lord therefore only when it pleased him made answer by Urim: which showeth that it was by voice, rather than by any usual signification appearing in the precious stones, or Vrim. QUEST. XXIX. Whether the high Priest used to ask counsel of God by the Urim, or Ephod, and what Ephod it was. 1 Sam. 23.9. BUt it is said, that the Priest applied the Ephod, not Vrim, when he asked counsel of the Lord for David: 1. The reason thereof is, because the Ephod, wherein the Vrim and Thummim were, was tied fast unto the pectoral and the pectoral unto the Ephod, so that the one was not loosed from the other, as it is said here, vers. 28. So then by applying the Ephod, the pectoral, Vrim, and all were applied together. 2. Neither is this to be understood of the ordinary and common Ephod, such as the inferior Priests did wear, as Saul put to the sword in one day 85. persons, that did wear a linen Ephod: but it was the glorious Ephod, which was set with the four rows of the precious stones, peculiar only to the high Priest: for Abimelech the high Priest being dead, the right of the Priesthood descended by succession unto Abiathar his son, who escaping from that danger, as he fled taken the Ephod out of the Tabernacle at Nob, and brought it with him to David, 1 Sam. 26.6. where it is not called a linen Ephod, as before, where the Priests are said to have worn lined Ephods: but simply the Ephod, Tostat. quaest. 15. wherein Gods providence appeared, that the right Ephod should be preserved, and kept with David the true King, Genevens. and that he might have means to consult with God in all his dangers. QUEST. XXX. Of the mystical application of the priestly pectoral with the Urim and Thummim. NOw the mystical signification of the pectoral with the Urim and Thummim followeth: First, I will omit the curious significations, which are brought by some, as being impertinent and superfluous: 1. As josephus and Philo by the breastplate understand the Zodiac; by the twelve precious stones▪ the twelve signs in the Zodiac, and the twelve months of the year: which application Hierome himself seemeth not much to mislike. 2. Hierome by the four rows of precious stones would have signified the four moral virtues, Prudence, Fortitude, justice, Temperance; Epist. add Fabi●l. 3. Beda thus applieth them, that as there were four order of stones, and in every of them three: so, In quatuor virtutibus sancta Trinitatis fidem teneamus; That we should profess and hold the faith of the Trinity joined with the four moral virtues. 4. Gregory by the twelve stones, containing the names of the twelve patriarchs, insinuateth thus: Ascriptos patres semper in pectore far, est antiquorum vitam sin● intermissione cogitare; To bear the fathers written in the breast▪ is always to think of the life of those which are gone before. Secondly, there are fitter applications than these. To omit the rest: 1. Hierome by the twelve precious stones understandeth the twelve Apostles, by whom the Church was enlightened, and upon whose doctrine the Church of God was founded: as the twelve Apostles are set forth by these twelve precious stones, Apocal. 21. So also Gregory: Sancti Apostoli lapides sant ornamenti in pectore; The holy Apostles are the stones of ornament in the breast. 2. As the Urim and Thummim was put unto the precious stones, it signifieth Christum esse & conversari cum sanctis, that Christ is conversant with his Saints, Procopius. 3. Rupertus understandeth it thus, that as the Priest did bear two stones on his shoulders; and twelve in the breastplate of judgement: so Christ, cunctorum super humeros peccata portavit, carried the sins of all upon his shoulders: and in judgement, shall give unto every one according to his works: by the twelve stones signifying the diverse mansion places in the kingdom of heaven. 4. The Urim, that is interpreted light, showed, that in Christo sunt reconditi omnes thesauri scientia & sapientiae, in Christ are laid up all the treasures of wisdom and knowledge: and Thummim, which betokeneth perfection, symbolum fuit perfectae puritatis, etc. was as sign or symbol of perfect purity, which is to be sought only in Christ, Calvin. So also Marbach. 5. So both those do signify, that extra Christum nihil aliud nisi tenebrae & peccatum, without Christ there is nothing but darkness and sin, he is our illumination and perfection, Gallas. 6. As the two stones, each of them having six names were upon the Priest's shoulders, and the twelve stones with their particular names in his breast: so Christ, non gestat solum electos in humeris per potentiam, sed & in pectore per dilectionem, doth not only bear his elect in his shoulders by his power, but by love and dilection in his breast: neither this in general, but every of their names are there written: so, singuli fideles, etc. the faithful in particular are for ever written in Christ's breast, Ferus. 7. As there are two offices of the Mediator, one to reconcile us unto God, the other to communicate the mercies of God unto us: so both these functions of the Mediator are here shadowed forth. As the Priest did bear the names of the tribes in his breast: so Christ doth present the Church in the sight of his Father: and as there was Vrim and Thummim beside, so Christ from God communicateth unto us all illumination and perfection: he is both our wisdom, and righteousness, jun. in Analys. Piscator. 8. And that Christ was prefigured by the Urim and Thummim, this may be a reason, because in the second Temple they were wanting, as likewise the Ark with other things. Id agente Deo, etc. God so providing, ut sanctiorum rerum desiderio afficerentur, etc. that they might long for more holy things which should be offered in the new Testament, Montan. QUEST. XXXI. Of the robe of the Ephod, the fashion, and matter thereof. Vers. 31. THou shalt make the robe of the Ephod. 1. The word is meghil, which Montanus saith, was of two sorts, there was one common as well to the Priests as others, a civil kind of garment answering unto the Greekish gown, or Roman cloak, which was a loose and open garment: there was another, called the robe of the Ephod, peculiar only to the high Priest, which was whole round about, saving only a place for the head and arms: so also Ribera thinketh that meghil was as the cloak and outward garment, and that chetonez the coat, differed from meghil, as with the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Romans tunica and pallium, the coat and cloak: as our Saviour saith, He that will take away thy coat, let him have thy cloak also. But Oleaster thinketh rather, that this was a straight coat: Matth. 5.40. for loose garments were not so fit for those which did minister, and because it is said, 1 Sam. 1. that samuel's mother made him a little meghil coat. But because there was another coat beside under this, this is better taken to be the robe, which was the outward garment: the coat was next underneath, which was the longer garment, but this the loser: it is better therefore translated pallium, a robe, jun. than tunica, a coat, Lat. 2. It is called the robe of the Ephod, quia pars non minima superhumerali tegebatur, because a great part of it was covered with the Ephod, or shoulder garment, Beda. Et quia immediatè erat sub veste superhumerali; And because it was next under the Ephod, Cajetan. 3. For the fashion of it: Hierome thinketh, that it had assutas manicas, sleeves sewed unto it. So also Tostatus. But the more probable opinion is, that it was sine manicis, without sleeves, and had only holes or slits in the sides for the arms, Montan. jun. Ribera: and josephus seemeth to be of the same opinion, Qua manus exornatur, est scissa; It was slit at the going out of the hands, etc. for the robes used not to have sleeves, but the coats and inward garments. 4. It had an hole in the midst for the head to go thorough: and it seemeth to have been inconsutilis tota, to have been made whole of weaver's work without any seam: and so was the edge round about the hole for the head, made also opere textoris, of woven work: ne extrinsecus assuatur, it was not sowed to, but made out of the same, Augustine. So also Hierome: though Tostatus and Ribera seem to think otherwise, that the edge was sewed to, therein following josephus. But the text is against them: which prescribeth the edge to be made, textorio opere, with woven work: and the reason is added, ne facilerumpatur, that it be not rend: but if it had been sewed to, it had not been so strong, and would more easily have rend, than being woven unto it. 5. The Septuagint, whom josephus followeth, calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tunicam talarem, a coat down to the feet: but it was shorter than the inward coat, which was a side garment reaching down to the ground, Montanus. And if the bells and pomegranates had hung down to the feet, it would have hit upon the Priest's feet, and so hindered his going, Simler. Montanus and Lyranus in their description, make it to reach but a little beyond the knees. 6. For the matter of it, it was unlike unto the Ephod, to the making whereof went five things, gold, blue purple, silk, scarlet, and fine linen: but this was made altogether of blue silk, like to the hyacinth: which Cajetanus taketh to have been a violet colour: some an azure colour like to the air: but it was rather between both: for if it had been a perfect violet, it would not have differed much from the purple: it is better translated then a blue colour, than a violet, Genevens. QUEST. XXXII. Of the bells which hung in the skirts of the robe. Vers. 33. THou shalt make Pomegranates. 1. The Pomegranates are prescribed to be made of three colours, blue, purple, scarlet: all which do appear in the Pomegranates themselves: for the kirnels within are red: the colour of the rind or bark on the Sunside is purple, and on the other bluish. And by this mixture, the natural colours of the Pomegranates were fitly represented, Montan. 2. Oleaster seemeth to think, that these Pomegranates were rather acupicta, quam suspensa, wrought in with the needle into the skirts of the robe, than hung on. But seeing that the bells were made by themselves, and did hang between the Pomegranates; it is like also that the Pomegranates were made after the same manner, and so put to, as the bells were. 3. Montanus conjectureth that the golden bells were made ad formam mespilorum, after the fashion of meddlers, being open below, as little brazen bells of that fashion are in use this day: and being thus made, they were more apt to send forth their sound. 4. Hierome thinks, that there were 72. golden bells hanging in the skirts, and as many Pomegranates: Prosper saith, there were fifty of each sort: justin in Triphon saith there were twelve, to signify the twelve Apostles: but of this there is no certainty: only it is said, Ecclesiastic. 45.9. that he compassed him about with many bells: there were many of them, but what was the certain number, it is not expressed. QUEST. XXXIII. Why the sound of the bells was to be heard. Vers. 35. ANd his sound shall be heard, when he goeth in, etc. and cometh out, that he die not. 1. Some think, that because in the holy place there were diverse visions and apparitions of Angels, that by this sign the Priest coming in about his office and ministry, might give warning, and not rush in of a sudden to see the Lords secrets: like as men use to knock at their neighbour's doors, before they enter in. But God needeth not any such sign to be warned by; he knoweth every man's going in and out: and the holy Angels being searching Spirits, could have known when the Priest was entering, without any such notice. 2. But the reasons why the Lord would have the bells heard, were these two: first in respect of the Priest himself, that he might enter with more reverence: like as one will not rush into a great man's house by stealth, but first will knock at the door; or ring the bell, Tostat. quaest. 17. Oleaster. The other reason was in regard of the people: it was done for a remembrance to them, Ecclesiast. 45.9. that they might know when the high Priest entered in, and then lift up their hearts, when the high Priest went in to minister before the Lord for them, Calvin. 3. Mention is made of his going in, and coming out, because only, when he went and moved himself, the bells sounded; but while he remained within, and stood still, the bells stirred not. 4. The Lord threateneth death, if the Priest should enter otherwise, than thus apparelled with these garments: Non quòd sonus aliquid confert ad evadendum mortem; obedientia est illa, quae confert, etc. Not that the sound helped any thing to escape death: but it was his obedience that helped, Cajetan. QUEST. XXXIV. Of the mystical application of the robe. THis priestly robe is diversely applied. 1. josephus, by the linen coat, understandeth the earth; by the blue robe, heaven; by the pomegranates, the lightning; by the bells, the thunder. 2. Philo resembleth the air to the blue robe, which was long and side, as the other is extended from the Moon to the earth; and the consent of the elements among themselves, to the sound of the bells. 3. Hierome approveth Philo his conceit concerning the coat, and josephus for the bells. 4. Rupertus by the bells much better understandeth the sound of Christ preaching in the days of his flesh. 5. Beda by the blue robe, which resembleth the heavens, the celestial conversation of the Ministers of the Gospel. 6. Athanasius saith, that talaris tunica, the side coat is a type of humane flesh, which Christ wholly put on. 7. Prosper saith, Quaest 119. in Exod. the bells do signify the fiery tongues that sat upon the Apostles. 8. Augustine saith, that by these bells is insinuated, Vt nota sit conversatio Sacerdotis, that the conversation of the Priest should be known to all. 9 Procopius, by the blue robe of sky colour, understandeth immortality: the Pomegranates, urbium quandam speciem prae se ferunt, do signify Cities, which consist of walls and houses; as the pomegranate of the bark, and the grains or kirnels within: that as every pomegranate had a bell by it: so in every City there should be preaching. 10. But the best accommodation of the type is this: the pomegranates, which are of themselves of pleasant savour, and the bells do show, that Deus fragrantiam in illa veste requirebat unà cum sonitu; That God in that garment required both a pleasant smell and sound; signifying that we being clothed with Christ's righteousness, as with an heavenly garment, are acceptable unto God, and this sweet savour is dispersed, and communicated unto us by the sweet sound of the Gospel, Calvin, Simler. QUEST. XXXV. Of the golden plate, the fashion thereof, inscription, and fastening. Vers. 36. THou shalt make a plate, etc. 1. Concerning the fashion of this plate of gold, josephus saith it was like, dimidiato globo, to an half circle or globe; and Lyranus in his description, maketh it like an half moon, or an horn turning up with both the ends. But it seemeth by the text, that it lay plain upon the forefront of the mitre; as Tostatus thinketh, it was an half coronet, reaching from ear to ear: which is most like, because it is afterward called, chap. 3●. 30. the holy crown: it therefore compassed the head before, as a coronet, Borrh. Pelarg. 2. Hence also it appeareth, seeing the text maketh mention but of one plate or crown; that josephus narration hath no warrant out of the text, who saith, Hunc corona triplici circumdabat; He compassed the mitre, or bonnet, with a threefold Crown. 3. This plate had written in it, holiness to the Lord, kodesh lajovab, holiness to jehovah, not lafoy adonai, as Tostat. which was the Jews superstition, who were afraid to pronounce the name of jehovah, but in stead thereof said, Adonai. The meaning is, that all holiness belonged unto God, ille solum actus est p●rus, that he only in himself is a pure act: and that all his works are pure, Cajetanae. It also signified, that sacerdotalis majestas sacra Deo, that the priestly dignity was holy unto God, Borrh. Et non aliundo pe●endam esse sanctitatem, and that they should not look to be sanctified elsewhere, Calvin. Wherein the high Priest was an evident type of our blessed Saviour, who sanctified himself for us, and in whom we are sanctified: and this to be the meaning, the next words do show, because Aaron did bear the iniquities of their offerings, and sanctified them. 4. For the fastening of this plate, or crown of gold: Tostatus thinketh it was tied at both the ends to the mitre, with two silk laces at the two ears. But the text maketh mention only of one silk lace. Cajetan saith, that the plate did lie and rest upon this silk string or lace, which was in infima parte, in the neither part thereof, and so it stood upright, neque inclinabatur ad mitram, and was not put close to the mitre: but the golden plate could not lie without some fastening: therefore junius better giveth the sense, App●nas cum vitta hyacinthina, Thou shalt put it to, with a blue lace. QUEST. XXXVI. How Aaron is said to bear their iniquities. Vers. 38. THat Aaron may bear the iniquity of the offerings. Quaest 120. 〈◊〉 Exod. 1. Augustine by iniquities here understandeth those things which are offered for their iniquities: qua peccata dicuntur, quia pro peccatis offeruntur, etc. which are called sins, because they are offered for sins: and so his meaning seemeth to be, that Aaron shall take those things, which the people offer for their sins. But in saying, the iniquities of the offerings, it is evident that in this place a difference is made between the offerings themselves and the iniquities of the offerings. 2. Oleaster taketh here iniquity, pro poena iniquitatis, for the punishment of iniquity: and would have this to be the meaning, that if any oversight were committed by the people in their offerings, in not doing as they should, by Aaron's default, who was to look unto it, he should be punished for it. But the words following in the end of the verse, to make them acceptable before the Lord, show, that the meaning is, not that Aaron should be punished, but that by his office, their offerings, though otherwise imperfect, should be accepted. 3. Some think, if any error were committed in the ceremonies, id remissum fuisse sacerdotis precibus, that it was pardoned by the prayers of the Priest. But Calvin calleth this frigidum, a slender conceit: for here is no mention made of any prayers of the Priest, but only of the having the golden plate in his forehead. 4. Tostatus giveth this reason, why the Priest herein was acceptable unto God, quia sola erat obedientia in istis, qua Deo placebat, because it was obedience only in these things, which pleased God: which the Lord so highly esteemed of, that where obedience was wanting, things otherwise commanded were not accepted, as Saul's sacrifice: and where it was found, even the service in things of themselves evil, was pleasing unto God, as Abraham's obedience in sacrificing his son, Tostat. 19 Who hath given a good reason, why the Priest in his own person should be accepted of God, performing his obedience in such things, as were commanded: but the Priest's obedience was no cause why the Lord should be pleased with the people: for the word is lahem, that with them God may be pleased. 5. Cajetan saith, this is the reason, ut profitendo sanctitatem summo Deo, tollat immunditiam sacrificiorum, etc. that in professing holiness unto God (as it was written in his forehead) he might take away the uncleanness of their offerings. But Tostatus addeth further: Hoc protestari meritorium est; To profess this, that is, to give God the praise, and to ascribe all holiness to him, was meritorius. But Aaron herein merited not for himself, much less for others: the bearing of the plate could be no such meritorius thing of itself. 6. Herein therefore the high Priest was a type of Christ: Condonabitur propter sacerdotem summum; It shall be pardoned because of the high Priest, who represented Christ, Vatabl. Sic in front unici sacerdotis omnes sensus nostri defixi maneant, etc. Let all our senses be so fixed in the forehead of the only high Priest, that we may know that all holiness floweth forth from him to his Church, Calvin. QUEST. XXXVII. The mystical signification of the golden plate. THis golden plate upon Aaron's head, is diversely applied: 1. Hierome maketh this application: The writing of the name aloft, sheweth universa, quae subter sunt, Dei nutu gubernari, that all things below are governed at God's beck. 2. Lippoman thus: It signifieth, ut in front & anima portent nomem ipsius Dei, that men should bear in their forehead, that is, in their souls, the name of God: as Apocal. 14. it is said they had the name of the Lamb, and the name of his Father written in their foreheads. 3. Beda also to the same purpose, Significat hac lamina ipsam professionis nostra sidu●iam; This plate in the forehead signifieth the confidence of our profession. 4. Origen: Hereby is signified, Homil. 6. in Levit. as the name of jehovah was set highest above the rest of the garments, sic super omnia eminentier scientia Dei, that the knowledge of God exceedeth all. 5. But it is more properly referred, and applied to Christ: This golden plate, corona est gloria & honoris in capite, etc. is the crown of glory and honour in the head of our Redeemer; whom God hath exalted, and given unto him a name above all names, as the Apostle saith, Philip. 2. Rupertus. And hereof prophesied David, Psal. 132.18. Upon him shall his crown flourish: 〈◊〉 if he should say, Super ipsum erit lamina diadematis; Upon him shall be the plate of the Diadem. He it is indeed that hath sanctified himself, to bear the iniquities of the people, Lippoman. QUEST. XXXVIII. Of the embroidered coat, the fashion and making thereof. Vers. 39 THou shalt embroider the fine linen coat, etc. 1. josephus, whom Ribera followeth, taketh this to be the linen coat, which was common as well to other inferior Priests, as to the high Priest, which, he saith, was called chitomene. But herein he is deceived: for this coat is embroidered: whereas the other for Aaron's sons, are simply called coats, without any other addition, which were of linen only, Levit. 16.4. 2. Pagnine readeth, strings, thou shalt tie close the linen coat: and so the Latin Interpreter, Serin ges tunicam bysso; Thou shalt tie the coat with silk: which some understand of the girdle, which should gird it about: but the girdle is described afterward, which was not made of linen, but of needle work. 3. Tostatus understandeth it of the robe of the Ephod, which was made of blue, that he should tie and bind it about with silk, as the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the knots or purls of the coats shall be of silk. But the robe before described is called meghil, this is named octoneth, which are rehearsed as two distinct garments, vers. 4. 4. The word shabats, rather here signifieth, thou shalt embroider, or make with eyes: which Montanus thinketh were made in the garment, as in the Low Countries they have linen clothes with birds eyes, which we call Diaper. junius calleth it tossellatam tunicam, a coat made as it were with chequer work. 5. Hierome thinketh it was a straight coat, without any wrinkle, and close to the skin. So Lippoman: Adhaerebat cuti; It was next to the skin: and that it had sleeves, and came down to the feet: all which seemeth to be true, saving that an embroidered coat was not like to be next to the flesh: neither was it so straight or close as a shirt, because it was girded about, Levit. 8.8. which needed not, if it had been so close and straight. 6. Hac tunica descendebat ad tales; This coat came down to the ankles, Oleaster. Hoc erat primum ornamentum, etc. This was the first ornament, and it was under the robe of blue silk, Cajetan: and it was seen hanging down beneath the blue robe or mantle even to the ground, as both Montanus and Lyranus do set it forth in their description. QUEST. XXXIX. Of the high Priests mitre. Vers. 39 THou shalt make a mitre of fine linen. 1. josephus, whom Ribera followeth, thinketh that the high Priest had a linen cap underneath, and then a mitre upon that, of an hyacinth or blue colour: Hierom thinketh chose, that the blue silk mitre was underneath, and covered with linen. But the text is otherwise; that this mitre was made of fine linen: as Cajetan well noteth thereupon, Vbi clare vides, non sericam, vel auream, sed lineam scribi mitram pontificis; where you see that the high Priests mitre is written to be of linen, not of silk, or gold, etc. So also Ribera thinketh, that the high Priests mitre, and the other Priests bonnets were made of the same. The golden plate put upon it, made a difference between the high Priests mitre, and of the rest: there was also some difference in the fashion, as appeareth by the diverse names, whereby they are called. 2. Hierom following josephus, thinketh, that this mitre covered not all the head, sed tertiam partem à fronte inapertam relinquit, but it left the third part from the brow or forehead uncovered, and was tied behind with a lace or string. But the word mitznepheth, which is derived of tzanaph, which signifieth to compass, or go out, sheweth rather, that it covered the head, and compassed it round, much like to the Turkish Torbant, as Montanus thinketh. 3. For the fashion of it: josephus saith, Gestabat pileum non fastigiatum; The Priest did wear a cap, which did not rise to a top: so also Hierom, Non habet acumen in summo, it is not sharp above, as Lyranus describeth it to be, and Genevens. But it was rather in fashion like unto the caps of estate, which Princes wear; it may be called a Diadem: as Isai. 62.3. the like word tzeniph, of the same root is used. Hierom calleth it Galerum, an hat, and rotundum pileolum, a round cap. The other Priests bonesses did rise up like a mitre, as the word migbaoth signifieth, of geba, which is an hillock: so Oleaster saith, that the Priest's cap or mitre, was involucrum capitis, wrapped about the head, but the other were mitra elevatae, mitres rising up. The high Priests cap came nearer unto the fashion of a Prince's Crown and Diadem, than a Bishop's mitre: though josephus thinketh, that none of the Priests bonnets did rise, or were lifted up, as is touched before. QUEST. XL. Of the girdle of needle work, and embroidered. Vers. 39 THou shalt make a girdle of needle work, etc. 1. Some think that this which is here called a girdle, was medictas vestis, half a garment reaching down from the middle to the foot, like unto an apron. But this is not like, for it was necessary that the Priest should have a girdle, to tie his garments together, which were loose about him, which otherwise would have hindered him in his ministry. josephus' opinion than is more probable, whom Hierom followeth, that this girdle was about four fingers broad, hanging down somewhat before, Tostat. quaest. 6. 2. This girdle was made of needle work, and that of diverse colours, not of linen only, but of blue silk, purple, and scarlet, as it is described, chap. 39.29. 3. This girdle, Lyranus thinketh, was put above upon the Ephod, and so girded the Ephod, and the robe, and the rest of the high Priests garments: so also Beda, and Cajetan. But it appeareth otherwise, Levit. 8.8. that the girdle was put upon the broidered linen coat. And so thinketh Hierom, after he had described the fashion of this girdle, that it was in colour like unto a snakes skin, and that it was made round and hollow, Vt marsupium longius putes, that you would take it for a long purse, and that it was made of scarlet, purple, and blue silk, addeth, Lincam tunicam inter umbilicum & pectus hoc stringunt baltheo, they do tie the linen coat between the navel and the breast, with this girdle, etc. QUEST. XLI. How the high Priests attire differed from the apparel of the inferior Priests. Vers. 40. THou shalt make for Aaron's sons coats, etc. Here follow three other kinds of garments, which were common unto the inferior Priests, the linen coats, girdles and bonnets, which differed from those which the high Priest did wear: 1. Aaron's inward coat was embroidered, as is showed before, vers. 39 but the other coats for the inferior Priests were only of linen, chap. 39.27. Aaron upon his fine linen coat, had first a robe, then upon that, the Ephod with the pectoral: but the other Priests did wear their linen coats uppermost of all: these linen coats of the Priests were called Ephods or mantil●, 1 Sam. 2.18. and 28. and chap. 21.18. jun. because it was their uppermost garment; but the high Priests coat was not so called, but the uppermost garment only, which had the pectoral fastened to it, wherein were the precious stones set, was named the Ephod. 2. Their girdles also differed: for Aaron's girdle wherewith he girded his fine linen coat, was of diverse colours, chap. 39.29. but the other girdles were of fine linen only, Levit. 16.4. Again, Aaron beside that costly girdle, which girt his linen coat, he had a kind of girdle upon his Ephod, the neither laps whereof did close in the robe and Ephod, chap. 29.5. so that the high Priest had in effect two girdles, the one upon his linen coat, the other which was fastened to the Ephod. 3. Their bonnets differed not in matter from Aaron's mitre, they were both made of fine linen, but in form they were diverse: the mitre was round to the head, the bonnets were piked and sharp above; as is before showed, quest. 38. Likewise the high Priests mitre had a crown or plate of gold, so had not the other. QUEST. XLII. Whether Aaron did always put on the common Priestly garments. Vers. 41. ANd thou shalt put them upon Aaron and his sons. Hence Cajetan collecteth, because both Aaron and his sons are named, that these three garments before mentioned were common to them both. But here are three opinions: 1. josephus thinketh, that the high Priest did wear all these together, both the linen garments of the inferior Priests, and then his own glorious apparel put upon them: so also Beda, Lyranus, Tostatus. But this is both against the text, chap. 39.5. and Levit. 8.8. where mention is made but of one coat, or tunicle, upon the which the next was the robe, than the Ephod: and beside, it is unlike that he did wear two bonnets, one upon another, Cajetan: neither is it like that he had two girdles one upon another, as Tostatus reasoneth, qu. 19 for one girdle would have sufficed to gird many garments together close. 2. Some think, that Aaron did not wear them all together, the common Priestly garments and his own, but apart: his own, cum sacra obeunda essent, when he was to offer sacrifice; and the common, when he did any other service about the Tabernacle, ex Simler. But the text is otherwise, the sound of the bells must be heard, as often as he goeth in and out of the Sanctuary, vers. 35. and he must bear the judgement of the children of Israel, which was the Urim and Thum●im, put into the pectoral, before the Lord continually, vers. 30. Therefore at all times when he ministered, Aaron was to put on his glorious attire. 3. I therefore here consent rather unto Cajetan: Do not so (saith he) understand this, quòd Po●cifex uteretur istis tribus, etc. that first the high Priest put on these three garments, and then the other seven: but that, quandoque utebaturistis, quandoque illis, sometime he used these, sometime those, etc. no● all at once, but at diverse times: as in the day of reconciliation, he only put on these plain linen garments, Levit. 16.4. and not the other: and this seemeth to be josephus' opinion, as he is explained by Ribera; though, as he is usually translated, he is drawn to a contrary sense, De bell. judaic. lib. 6. cap. 6. Riber. de vestib. sacr. l. 3. cap. 14. as though he should think that the high Priest did wear his glorious apparel only then, when he went into the most holy place, which was once a year; whereas josephus' meaning is, that then viliorem assumebat, he put on a plainer garment: and he giveth a reason, Quia eo die omnes jejunare mos est, Because it is the custom that all fast upon that day, and humble themselves. QUEST. XLIII. What it is to fill the hands of the Priests. Vers. 41. THou shalt fill their hands. 1. Tostatus understandeth it thus, In manus cujuslibet complebis ceremonias, quae requiruntur ad consecrationem ejus; Thou shalt fulfil in their hands the ceremonies, which belong to their consecration, qu. 19 he understandeth all the ceremonies which were used in their consecration, as their washing, anointing, putting on their garments. But this rather is understood by the next word following, Thou shalt sanctify them. 2. Some understand it of their anointing, because their hands were as filled with oil, when they were anointed. But the anointing is spoken of immediately before, Oleaster. 3. Some take this to be the sense, Thou shalt give them possession of the Priesthood: for when possession is given, they use to put somewhat into the hand, Vatablus. But the possession of the Priesthood went not before their consecration. 4. Some understand it of filling their hands with gifts and sacrifices, which they should bring and offer to the Lord: so the Chalde, Oleaster, Borrh. 5. Some take it for their consecration, because they used to put some part of the sacrifice into their hand, when they were consecrated, Gallas. Paguine also translateth, Consecrabis, Thou shalt consecrate them. 6. But the filling of their hands, signifieth rather the consecrating of their ministry, which is signified by the hands, not because any thing was put into their hands at the time of their consecration, as chap. 32.29. Moses saith to the Levits, when they went up and down slaying the Idolaters, Consecrate your hands unto the Lord: the Hebrew phrase is, Fill your hands, jun. To this purpose also Calvin, Implerimanus dicuntur, datus aptantur ad offerendum; Their hands are said to be filled, while they are made fit to offer: Quamdin profanae sunt, vacuae censentur, etc. As long as they are profane, they are counted empty, because no gift is acceptable to God, nisi jure sacerdotii, but in the right of the Priesthood. QUEST. XLIV. Of the fashion and use of the linen breeches. Vers. 42. THou shalt also make linen breeches, etc. 1. josephus describeth the fashion of them, that they were made of twisted silk, or rather, linen; and first the Priest put thorough his legs, and so drew them up to cover his secret parts, and tied them about his middle. 2. They reached down from the middle, or loins, to the knees: they could not be so woven together, but were first woven, and afterward sewed together with the needle, Hierom. 3. The word is micnesaim, which is derived of 〈◊〉, which signifieth to tie, or gather together, as josephus interpreteth it, Constrictorium, a gathering garment, or trussing up: because thereby the secret parts were trussed together: or as Rab. Solomon, because the two slops or breeches were tied and knit together about the middle. 4. These linen breeches, though they are last spoken of, were first put on, as well of the high Priest, as of the inferior Priests, Cajetan. 5. These are not mentioned afterward, where Moses caused Aaron to put on his Priestly apparel, chap. 29.5. and Levit. 8.8. the reason is, Quod ad genitalia nostra lex non mittit manum, sed ipsi secretiora nostra tegere debemus, because the law reacheth not unto our secret parts, but we of ourselves should cover our privy members, Hierom. Because modesty itself, the garment being once prescribed, would put them in mind to wear it, it is therefore in those places omitted. 6. The use of this garment was for comeliness, to hide their secrets; lest while they went about their service in the Tabernacle, if they should chance to fall they might discover that which was to be hid, Hierom. And beside, Tostatus giveth this reason, that by the trussing up of those members, the inordinate motion thereof might thereby be better stayed, qu. 21. And Hierom further addeth, why these uncomely parts should not be discovered, that it should not appear to the eye, Quomodo de foedissimis initiis, tanta hominum nascatur pulchritudo, How from such homely beginnings, such great beauty in men and other things is brought forth. QUEST. XLV. How this precept and charge concerning the linen breeches, agreeth with that law, Exod. 23.26. BUt it will seem superfluous, that this kind of garment should be prescribed, seeing before, Exod. 20.26. it was provided, that they should not go up by steps unto the Altar, lest their nakedness might be discovered. 1. To this question it cannot be answered, that the former law was abrogated by this, seeing it was made not many days before, it may be, not above nine or ten, or at the most forty; for the first precept was given at that instant, when the Moral law was proclaimed, and other judicial laws prescribed, chap. 21.22, 23. Then Moses came down, and went up again, and stayed in the mount six days, and the seventh God called him up, and there he stayed forty days, in which time he received all these orders, concerning the making of the Tabernacle, and of the Priest's apparel: the former law being not yet put in practice, it is not like it was repealed: for God is not as men, who many times make laws, and afterward seeing the inconvenience, do reverse them. And further it is evident, that both these laws stood still in force, and were put in practice in the old Testament. 2. Wherefore the better answer is this; that the nakedness of a man is taken two ways, either for the secret parts themselves, or for the parts next adjoining: so then, although the privy parts being thus covered, could not be seen in the casting abroad of their garments, yet the near parts thereunto, as their knees, and part of their thighs being left bare, might be seen. Therefore that there might be a greater care of comeliness and decency, a double bar is laid, and two cautelous provisions made, that neither the one part or the other should be discovered. To this purpose Tostat. qu. 20. QUEST. XLVI. Of the mystical application of the inferior Priests garments. FOr the mystical application of these four Priestly garments, the linen coat, the girdle, bonnet, and linen breeches: 1. Hierom by the coat made of linen, which groweth out of the ground, understandeth the earth: by the girdle, the Ocean sea, quo terra constringitur, by the which the earth is as it were girded about: and by the bonnet aloft, God's providence, that watcheth over all. But this seemeth to be somewhat curious. 2. Rupertus applieth them unto Christ, the linen breeches he would have to signify the holy incarnation of Christ, qua praeornata est natura nostra ignobilis, by the which our unable and base nature is adorned; and the uncomeliness of our nature, even original sin covered and healed. But as the high Priest with his ornaments was a type and figure of Christ: so the inferior Priests with their attire do better resemble other sorts of Christians. 3. Therefore, thus may the ornaments of the high Priest be applied unto Christ: The long white garment signifieth his innocence: the mitre with the crown, his Kingdom and power: the girdle, his justice: as Esai. 11.5. justice's shall be the girdle of his loins, Marbach. As in our blessed Saviour there are three heavenly functions and offices: his Prophetical, to teach us what evil is in ourselves, and what good we receive from God: his Priestly, to reconcile us to God, in delivering us from the evil which we have deserved, and from our sins, and in communicating unto us righteousness, and other graces from God: his Kingly, that our deliverance from evil, and our possession of heaven and heavenly things may be confirmed unto us by his Kingly power for ever. So these three offices were shadowed forth in Aaron's glorious apparel: his robe with the bells setteth forth Christ's Prophetical office: the golden plate, wherein was written, Holiness to jehovah, his Priesthood: and the mitre, which was put aloft as a crown, his kingly power, jun. in Analys. And herein Aaron also was a lively type of Christ: that as three duties were to be performed by the high Priest; to teach the people by purity of doctrine, with integrity of life, signified by Urim and Thummim, and to take care of the Church continually, which is meant by bearing the names of the tribes, graven in precious stones, in his breast: and by his sacrifices and prayer to be Mediator for them unto God: So all these, but shadowed forth in Aaron, are truly performed by Christ: who is our Prophet, most holy and perfect, to teach us his Father's will: as our King, he protecteth and keepeth us, and taketh care for us: and as our Priest, he did once for all offer up himself in sacrifice for us, and still continueth our Mediator, Borrh. 4. Now the inferior Priests garments are fitly applied to set forth the qualities and conditions of the faithful, which are the members of Christ, as the other did shadow forth Christ our head. 1. Beda by the linen garment interpreteth decorem castitatis, the comeliness of chastity: by the girdle, vigilantem mentis custodiam, the diligent watchfulness of the mind to keep the same: by the bonnets, visus, anditus, gustus custodiam, the diligent keeping of the sight, hearing, taste, and of all the senses. 1 2. qu. 102. art. 5. ad. 9 2. Thomas maketh a more general use: Castitas significatur per femoralia, etc. Chastity is signified by the breeches, Puritas vita per lineam tunicam; Purity of life by the linen garment: Moderatio discretionis per cingulum; Moderate discretion by the girdle: Rectitudo intentionis pertiaram; And a right intention by the bonnet. 3. But this application is more fit: The linen garment signifieth our innocence and righteousness, which we receive in the lavacre of regeneration, being clothed with Christ's righteousness: Galath. 3.27. Ephes. 6.14. as the Apostle saith, All ye that are baptised unto Christ have put on Christ: the girdle signifieth constancy in the truth: as S. Paul saith, Stand therefore, your loins girded about with verity: Tiara protectionis divinae signa erant; The bonnets were signs of the divine protection: the linen breeches show, what care should be had of comeliness, and what reverence is to be used in the service of God, Pelarg. Marbach. Who addeth this further, that as we put more comeliness upon our uncomely parts: as the Apostle saith, 1 Cor. 2.23. So our Saviour hath respect unto the vile and abject members of the Church, such as are despised and counted base in the world. 4. And like as we use three kind of garments, some for necessity to cover our naked parts, some for ornament and comeliness, and some for defence, as military garments: as here the Priests had their linen breeches of the first sort; their linen coat of the second, and their girdle of the third: So unto a Christian are necessary three kind of spiritual garments: the first is the garment of faith, whereby our sins are covered: secondly, the ornaments of the soul are requisite, whereby Christians must be adorned, in the sanctity and integrity of life: thirdly, they must put on their spiritual armour, and take the sword of the Spirit, the word of God, whereby they may fight against Satan, Simler. Borrhaius. 4. Places of Doctrine. 1. Doct. None must intrude themselves into the callings of the Church. Vers. 1. 'Cause thou thy brother Aaron to come. In that Aaron intruded not himself into the Priest's office, but was thereunto called, Procopius giveth this note: Qui temerario ansu ad se trahere sacerdotium, etc. He that will rashly draw unto himself the Priesthood, shall suffer punishment. So also Oleaster. So the Apostle observeth upon this very example of Aaron: No man taketh this honour to himself, but he that is called of God, as Aaron, Heb. 5.4. 2. Doct. The agreement which ought to be between the Civil and Ecclesiastical state. OLeaster noteth here further, in that Moses, who was the chief Magistrate, called Aaron to the Priesthood, the concord and amity that ought to be between the Civil and Ecclesiastical state is commended: that as joash prospered while he followed the direction of jehoiadah; 2 King. 12.2▪ so both the Ecclesiastical state should imitate jehoiadah, to give holy counsel and direction unto the Magistrate, and the Magistrate to be like joash in following the same. 3. Doct. Profitable arts are the gift of God. Vers. 3. Speak unto all cunning men, whom I have filled with the Spirit of wisdom, etc. Gallasius hereupon thus writeth: Omnem artem & industriam, etc. Dei donum agnosco; Every art and industry, which bringeth utility unto man, I acknowledge to be the gift of God: as the Prophet Isaiah saith, that God instructeth the husbandman to have discretion, Isa. 28.26. Men therefore to whom God hath given the knowledge of profitable and commendable arts, should have a care to employ them to God's glory, and not to abuse them to wantonness. 4. Doct. Whatsoever is instituted in God's service, must proceed from his wisdom. Vers. 3. Speak unto all cunning men: in the Hebrew, wise in heart. Whatsoever is instituted in the service of God, à sapientia Dei proficisci debet, must proceed from the wisdom of God: no humane device must have place or be admitted there, Simler. Saul's policy, in transgressing God's Commandment, in saving the best things of the Amalekites, though he thought he did therein well and wisely, yet was displeasing unto God. 5. Doct. The sound of the Word in the Gospel, exceedeth the sound of Aaron's bells under the law. Vers. 35. HIs sound shall be heard, etc. Herein, as Lippoman well observeth, appeareth the excellency of the Gospel beyond the Law: they heard then but the sound of Aaron's bells, Nunc audimus clarum sonitum Evangelii, Now we hear the clear sound of the Gospel, &c And as the understanding of a man exceedeth the capacity of a child, and the clear day the dawning: so the clear light of the Gospel excelleth the shadows of the Law: God providing better things for us (as the Apostle saith) that they without us should not be perfect, Heb. 11.40. 6. Doct. There aught to be order among the Ministers of the Church. Vers. 40. THou shalt make for Aaron's sons coats. In that Aaron the high Priests coats were made more costly and glorious, than his sons the inferior Priests: therein commendatur ordo inter Ecclesiae ministros, is commended order among the Ministers of the Church: that although Christ do forbid bid his Disciples, Luk. 22. to exercise dominion one over another, as the Princes of the world do, Neutiquam tamen ordinem abrogat; Yet he doth not abrogate order, seeing he hath not only distinguished them himself in gifts, but in offices: as the Apostle saith, Ephes. 4. He hath given some to be Apostles, some Prophets, some Evangelists, some Pastors and Doctors, etc. Marbach. 5. Places of Controversy. 1. Controu. Against the superstitious apparel of the Romish Priests. Vers. 4. THou shalt make a breastplate, an Ephod, and a robe, and a broidered coat. These Priestly garments being ceremonial and typical, are now abolished, Christ the true high Priest being come with his ornaments. Therefore the Romanists do plainly judaize, in bringing again into the Priestly order such variety of garments: as the Pall, the Mitre, the Crozier staff, the Albe, the Chimere, the grey amice, the Stole, with such like. Their Priests come forth, as though Aaron addressed himself with his attire to sacrifice at the Altar. S. Paul hath given us a rule concerning these things, which are but a shadow of things to come, but the body is in Christ, Coloss. 2.17. But it will be here further asked, if it be not lawful now for the Ministers of the Gospel to be distinguished by some distinct apparel in their ministry? For answer and satisfaction unto this demand, I will produce two grave testimonies of two learned Writers in this age: Marbachius of late the Professor of Divinity in Straughsborow, and Gallasius not long since a Minister of the Church of Geneva. Marbachius thus writeth: In Ecclesia omnia decenter fieri debent, & ad aedificationem, etc. In the Church all things ought to be done decently and to edification: Itaque tali vestitu utendum, qui non sit offendiculo, etc. Therefore such a garment must be used, as is not offensive, but bringeth some commendation and authority to them which minister, and may discern and distinguish them from other men. Gallasius also thus delivereth his judgement upon this place: Ego quidem fateor hoc ad decorem pertinere, ut ordines in politia distinguantur, etc. I confess, that this appertaineth to comeliness, that degrees should be distinguished in the Commonwealth: neither is the Gospel against decency and order, but rather helpeth and maintaineth them: Sed nego ad verbi aut sacramentorum administrationem vestem lineam, How far the Surplice may be used, & tolerated in divine service. etc. But I deny, that the linen garment or pall belongeth to the administration of the word or Sacraments. I would not truly have any stirs or tumult moved in the Church for the use of external things (seeing it is indifferent;) yet the superstition, into which men are ready to fall, and the abuse I hold to be condemned. We must also take heed lest while we tolerate things indifferent, or are constrained to wink at those things which cannot be amended, we detract from other men's liberty. Thus far Gallasius of this matter. 2. Controu. That we offend in our best works. Vers. 38. THat Aaron may bear the iniquity of the offerings. The people then sinned even in their religious works: which showeth, in ipsis benefactis nostris peccatorum labem inesse, etc. that even in our best works, there is some blemish of sin, which cannot be acceptable unto God, but for the worthiness and mediation of the true high Priest Christ Jesus, whom Aaron prefigured, Simler. To the same purpose also Calvin: Discamus nostra obsequia, ubi in conspectum Dei veniunt, peccato permixta esse; Let us learn, that even our service when it cometh into God's sight (to be examined) is mixed with sin, and is only sanctified by Christ, etc. So the Prophet Isaiah saith, chap. 64.6. All our righteousness is as a stained clout. Hereby then appeareth the error of the Romanists, who hold, that a just man in his good works doth not sin so much as venially, Concil. Trident. sess. 6. can. 25. See more hereof Synops. Centur. 4. err. 70. 3. Controu. Against merit in good works. Vers. 38. TO make them acceptable before the Lord. Tostatus saith here, that the Priest was accepted of God, and the Lord was well pleased with him: because he ascribed all holiness unto God, as it was written in his forehead: Holiness to jehovah. Hoc autem protestari meritorium est, & Deum nobis placatum reddimus; And to protest this is meritorious, and by this means we do pacify and appease God toward us, qu. 19 Contra. 1. The former doctrine, that the people sinned in their very offerings, in their best works, which are spotted and blemished with some imperfection or other, overthroweth this error: for that which meriteth at God's hand must be perfect: our best works then being imperfect are not meritorious. Therefore Calvin much better here inferreth; This place teacheth us, Quicquid honorum operum Deo offerre studemus, adeo nihil mercedis mereri, etc. That whatsoever good works we offer unto God, they are so far from meriting any reward, that they make us guilty before God, unless the holiness of Christ, wherewith God is pleased, do procure pardon for them, etc. 2. The Scripture evidently testifieth this: as Dan. 9.8. We do not present our supplications before thee, for our own righteousness. So Luk. 17.10. When ye have done all, say ye, we are unprofitable servants; we have done that which was our duty to do. If then we are unprofitable servants in our best service, we are far from meriting or deserving any thing: and if we do no more than our bounden duty, nor yet all that, we have no reason to expect any reward beyond our desert. See more hereof, Synops. Centur. 4. err. 79. 4. Controu. Against the Pope's triple crown. Vers. 36. THou shalt make a plate of pure gold. Ribera following josephus, who speaking of this plate of gold, saith: Hunc aurea corona triplici circundabat, etc. He beset round the Priest's mitre or bonnet, Lib. 3. de sa●r. 〈◊〉. ●. 1●. with a threefold crown, etc. hereupon thus inferreth: Hinc factum arbitror, ut summus pontifex triplicem in capite coronam gerat, etc. Hence it is, that the chief Priest (meaning the Pope) doth now bear a threefold crown upon his head, etc. And he addeth further, Quamvis hujusmodi corona, etc. Although such a crown was received from the Apostle Peter: which is yet to be seen in S. Peter's Church, which Silvester showed unto Constantine, etc. This he saith S. Peter used by the instinct of the Spirit, that the verity might be answerable to the figure, that Christ's high Priest might wear that, which the high Priest the figure of Christ did wear. Contra. 1. All this is grounded upon an uncertain text: for there is no mention made here of a triple crown: it is but josephus' report without any warrant out of the text: the golden plate indeed is called the holy crown, chap. 29.30. But of a threefold crown there is not one word. 2. They may be ashamed to abuse the world with such foppish fables: who ever will believe, that S. Peter ever did wear a triple crown, or that any of the Apostles used any such worldly pomp, whose glory was their poverty, and contempt of the world; their crown their sufferings, their obedience to powers and subjection, their renown. 3. And if there had been such a glorious crown, it had belonged rather to S. Paul, than to Saint Peter, for he was the Apostle of the Gentiles, the other of the circumcision. 4. And if any such crown had been then, it is more like that Constantine gave it to Silvester, whose donation they pretend for their great sovereignty and privileges, than that Silvester first showed it to him. 5. And if that indeed be Peter's triple crown which yet is to be seen, why doth the Pope refuse to wear that, but rather maketh choice of a massy triple crown of gold and precious stone? 6. I had thought that Aaron had been a figure of Christ, not of the Pope: and temporal things do not prefigure temporal, one triple crown another, but that outward crown shadowed forth the spiritual Kingdom and regal dignity of Christ. 5. Controu. Of the single life of Priests. Vers. 40. ANd thou shalt make them girdles. Ribera further by the girdle which compasseth the loins, understandeth the continency and single life of Priests, out of Beda. Contra. 1. If it had any such signification, wherefore was not single life enjoined Aaron's sons first, to whom this girdle was prescribed? 2. Beda indeed hath such a collection, but he addeth withal: Quod videlicet genus virtutis, nulli per legem Dei necessario imperatum, sed voluntaria est devotione Deo offerendum; Which kind of virtue is necessarily enjoined none by the law of God, but it must with a voluntary devotion be offered unto God, the Lord thus saying hereof: Non omnes capiunt verbum hoc; All cannot receive this saying, etc. Why then do they impose necessarily upon their Priests solitary and single life? which forced chastity hath brought forth and yet doth many foul fruits among them, as adultery, fornication, Sodomitry, and such like uncleanness. 6. Moral Observations. 1. Observ. Apparel commendeth not one to God. Vers. 2. THou shalt make holy garments for Aaron, etc. glorious, and beautiful. We read of diverse glorious garments made in the world: As of the costly vesture of Alcisthenes the Sybarite, which Dionysius sold for 120. talents unto the Carthaginians: Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and stars, which no King durst put on, quòd invidiosa nimis esset impendii magnificentia, because it was too envious, because of the magnificent cost. But Aaron's glorious apparel exceeded all these, Athenaeus 〈…〉 cap. 1● Cael. lib. 6▪ 〈◊〉 not so much in the sumptuous cost and cunning workmanship, as in respect of the institution, which was from God, and the signification, which was to set forth the glorious Priesthood of Christ: and as this was typical in itself, so morally it showed with what variety of virtues first the Ministers of God, than all his faithful people and worshippers should be adorned: not with putting on of gold, or outward apparel, but with the spiritual ornaments of the inward man, as S. Peter teacheth how women should be adorned, 1 Pet. 3.4. 2. Observ. Ministers must be adorned with verity of doctrine, and holiness of life. Vers. 30. VRim and Thummim. Which signify knowledge and perfection: whereby the Minister and man of God is set forth, that he ought to be adorned with soundness of doctrine, and integrity of conversation, B. Babing. As Saint Paul requireth, that his Bishop for the one should be apt to teach, for the other unreprovable, 1 Tim. 3. 3. Observ. Ministers must not be dumb or idle. Vers. 35. ANd his sound shall be heard, etc. Gregory well noteth upon this, that the Priest dieth, In regist. lib. 1. cap. 24. if his sound be not heard, when he goeth in and out before the Lord: Iram contra se occulti judicis excitat, si sine sonìtu praedicationis incedit; He stirreth up the anger of the secret Judge against him, who goeth on without the sound of preaching, etc. So the holy Apostle saith: We is unto me, if I preach not the Gospel, 1 Cor. 9.16. This maketh against two sort of Ministers, the ignorant and unskilful, that cannot sound forth the voice of preaching, and the idle and slothful, that do not. CHAP. XXIX. 1. The Method and Argument. THe Tabernacle with the parts thereof being thus finished, with the garments and apparel of the Priests: now followeth the consecration of them in this Chapter, which consisteth of two parts: first, of the consecration of the Priests, to vers. 37. Then the sanctifying of the Altar and Tabernacle for the public service of God. In the consecration: 1. Is set down the preparation itself, both of the things wherewith they should be consecrated, to vers. 5. then of the persons, Aaron and his sons, who are first attired and apparelled, with their several raiments, to vers. 10. 2. The consecration followeth: first, of Aaron and the rest for that time, to vers. 28. then the general manner is prescribed to be observed afterward, vers. 28. to vers. 37. In the special consecration for that time: 1. The manner is prescribed how the calf or bullock shall be used: 1. How and where he should be killed, vers. 10, 11. 2. What shall be done with the blood, vers. 12. with the fat, vers. 13. with the flesh and skin, vers. 14. 2. How the ram of burnt offering should be sacrificed, is showed, vers. 16. to vers. 19 3. The ram of consecration, which was the third beast, must be thus bestowed: 1. The blood, part must be laid upon certain parts of Aaron; with part the Altar, and Aaron and his sons, with their garments, must be sprinkled, vers. 20, 21. 2. The flesh and parts, some must be burnt upon the Altar, with the manner how they must be first put into Aaron's hands, and shaken to and fro before the Lord, to vers. 26. some, as the breast and shoulder shall be for Aaron and his sons, to vers. 28. In the general prescription, these things are declared. 1. The perpetual law of the heave offering, vers. 28. 2. The use of the Priestly garments, vers. 29, 30. 3. How the ram should be dressed, and eaten, to vers. 34. 4. And nothing must be reserved, vers. 34. The second general part belongeth unto the daily and public service of God. 1. The instrument thereof is declared, the Altar, with the manner of consecration, to vers. 38. 2. The matter of the daily offering, two lambs, one at morning, the other at even, to vers. 42. 3. The place is described, at the door of the Tabernacle, vers. 42, 43. 4. The Ministers, vers. 44. 5. The effect, Gods dwelling among them, vers. 45, 46. 2. The diverse readings. Vers. 1. Take a young bullock under the dam, or, sucking. I. been bakar, the son of a bullock. A.P.H. better than, I. a young calf. B.G. for here, been bachar, is not interpreted, phar, of itself signifieth a young calf, or than, a young bullock from the oxen, V.S. or, a calf from the heard. L.C. See qu. 2. following. Vers. 5. And shall gird them with the broidered girdle of the Ephod. I.B.C.P. or, broidered guard of the Ephod. G.U.A. better than, thou shalt gird them with a girdle. L. for here, Ephod is wanting: or, thou shalt couple the breastplate to the superhumerall or Ephod. I.B.C. S. for here, bechesheb, with the broidered guard, or girdle, is omitted. I.A. Vers. 10. Shall stay his hands upon the head of the calf: fulcient. A. or, shall rest with his hands upon, etc. better than, put to their hands. V. or, join their hands upon, etc. P. or, put on their hands, etc. G.L.S.C. samac signifieth sustentare, to stay, Oleaster. S.A.U. Vers. 14. It is sin. S.A.H. etc. that is, an offering for sin. I.G.B. as S. Paul saith in the same sense, that Christ was made sin for us, 2 Cor. 5.21. V. better than, it is an expiation. C. or, it is for sin. L. for, is added, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chatath, sin. I.A.C. Vers. 25. And thou shalt burn them in the Altar upon the burnt offering. I.A.S. better than, for a burnt offering. P.L.B. or, in the Altar of burnt offering. S. for here the preposition is omitted: or, beside the burnt offering. G.U. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ghal, above, upon. B.G.U. Vers. 35. Thou shalt fill their hands. B.G.U.A. consecreate their hands. P.S.L. consecreate their ministry. I. offer their oblations. C. the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temalle, shalt fill. B.G. cum caeter. Vers. 36. Thou shalt cleanse the Altar. G.B. cum caeter. not, sprinkle the Altar with the sin offering. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chata in piel signifieth to cleanse, and so junius translateth, Levit. 14.52. 3. The questions explained. QUEST. I. Why it pleased God to have the Priests thus consecrated. Vers. 1. THis is that thou shalt do unto them in consecrating them, etc. 1. First, it was requisite that there should be some singled out, and appointed to minister in the Priest's office, to avoid confusion: lest every one at his pleasure might have presumed upon the Priest's office; as among the Gentiles, he that was the more mighty and honourable, took upon him to be a sacrificer, Lippom. Pelican. 2. The Lord, as before he beautified the Priests with glorious apparel, so here he by certain public and solemn rites, doth cause them to be consecrated in the sight and view of all the people, for the greater reverence and authority of their calling. 3. And hereby the Priests themselves were assured also of their calling, which was sealed and confirmed unto them by these signs. 4. And these ceremonies were figures and types of the high Priest Christ Jesus, whom the Lord hath anointed: and of all the faithful and believers, whom Christ hath made Kings and Priests to God his Father, Simler. QUEST. II. Why the calf is said to be the son of a bullock. Vers. 29. TAke a young bullock yet under the dam. 1. Some take this to be according to the Hebrew phrase: A calf, or steer, the son of a bullock; that no more is thereby signified, but that he should take a bullock; as, so they say, the son of a goat, the son of a dove, and such like, Oleaster. But this were in that sense a needless repetition: for a bullock must needs come of a bullock, and a goat of a goat. 2. Some make this to be the meaning, that he should take a young bullock out of the heard, de armento, so Latin. Septuag. Chalde, Vatab. But more is signified thereby than so, for Genes. 18.7. it is said that Abraham ran to the heard, and fetched filium bovis, the son of a bullock; not out of the heard, for that is said before. 3. Rab. Solomon thinketh this is added by way of distinction, because the word phar signifieth not only a young bullock, but an old calf: and therefore by this addition it is signified, that it should be a young bullock. But this addition needed not for that cause: for the word phar, of itself signifieth a young bullock, as the Septuagint translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a calf. 4. Wherefore I prefer here junius reading: who interpreteth it, juvencum filium bovis, a young bullock, the son of an ox or bullock, juvencum subrumum, a calf or bullock yet sucking, under the dam not weaned: and therefore sometime been bakar, the son of a bullock, is put alone without the other word, phar. QUEST. III. Why a bullock, two rams, and other things were offered at Aaron's consecration. A Young bullock. 1. Lyranus thinketh, that they are bid to take a calf or young bullock for Aaron's consecration, to make atonement for that sin, which he had committed in making the golden calf: and the two rams were prescribed, one in remembrance of the ram, which was sacrificed in the stead of Isaac, and the other for a commemoration of the paschal Lamb, which they offered at their departure out of Egypt. But these are light conjectures: for Aaron had not yet committed that sin, in making the golden calf, neither was it a ram, but a lamb, which they celebrated the passover withal. 2. Therefore this is the reason, why all these things, and of this sort and kind are taken: According to the dignity of the persons here consecrated, such are the sacrifices and gifts of their consecration, as Levit. 4. a calf or young bullock is prescribed to be offered for the sin of the Priest, whereas but a goat was sacrificed for the sin of the Prince: because the sins of the Priests, who professed knowledge, were more dangerous, and scandalous. So then because here the high Priest with his sons are to be consecrated, a bullock must be taken. 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts: it was fit and requisite, that they should be consecrated with sacrifices of all sorts, which were three, either sin offerings, burnt sacrifices, or peace offerings: of the first kind was the bullock here; of the second, the first ram, and of the third, the second. 4. And for that there were diverse kinds of meat offerings, some of things that had life, as beasts and birds; some without life, as cakes, unleavened bread, and such like: and the meat offerings of things without life, were of diverse sorts, some out of the oven, some of the frying pan, some out of the cauldron, Levit. 2.4.5. here all these varieties are presented: unleavened bread out of the oven, cakes tempered with oil in the frying pan, and wafer's boiled in water, as R. Solomon thinketh, like unto our fimnels, Tostat. qu. 1. 5. And because the Priests were duces & ante signani ali●rum, the Captains and ringleaders of others, to signify, that there was a greater holiness required in them; they are consecrated all kind of ways: 1. They are washed. 2. They are clad with the Priestly robes. 3. They are anointed. 4. The sacrifices, both for sin, the burnt offerings, and peace offerings are offered for them. 5. They are purified with blood: both their ears, hands and feet are touched therewith, and they themselves and their garments are besprinkled also with blood. And this was not to be done one day, or two: but their consecration did continue for seven days together, vers. 36. Gallas. QUEST. IU. Why Aaron and the Priests were called to the door of the Tabernacle. Vers. 4. THou shalt bring Aaron and his sons to the d●●re of the Tabernacle. The reasons hereof may be these, why Aaron was brought to the Tabernacle there to put on his Priestly garments: 1. Because he was to serve with the rest of the Priests in the Sanctuary within, into the which Aaron was not to enter without his Priestly attire: for his sound must be heard when he goeth in and out, lest he die; chap. 28.35. 2. Because at the door of the Tabernacle was placed the brazen Altar, where the Priests were daily to offer sacrifice: and therefore it was meet they should be there consecrated, where the chief of their service and ministry was to be executed. 3. And there between the door and the Altar was the brazen Laver, where Aaron and the Priests were to wash themselves before they put on the holy garments: thither therefore are they called, because there they were to be washed with water, Tostat. qu. 1. QUEST. V. Why Aaron and the rest are washed, and how. Vers. 4. ANd wash them with water. 1. Not with common or every water, but with that which was in the brazen Laver, chap. 30.18. jun. 2. But here we must consider, that always the order of time is not set down in Scripture, in setting down the story of such things, as were done: for the brazen Laver wherein they were to be washed, is afterward appointed to be made, chap. 30. Tostat. quast. 2. 3. They were washed, not only their hands and feet, as in their daily ministry, chap. 40.33. but in their whole body, as thinketh Rab. Solomon: because their first consecration required a more solemn oblation, and washing, than their daily ministration. And like as the oil was poured upon Aaron's head, but ran down along upon his beard and other parts; so it is like the water was applied to his whole body, Lyran. Tostat. And this washing was a figure of Christ's baptism, who went into the water when he was baptised, Matth. 3. Simler. 4. It was fit they should be washed before they put on the holy garments, both for decency and comeliness, that the soil of their body might be cleansed, before they applied the precious and glorious apparel: and for signification, that they might thereby be admonished to cleanse and purge themselves from their sins and corruptions. QUEST. VI Of the Priestly apparel which Aaron put on, and why the girdle is omitted. Vers. 5. Put upon Aaron the tunicle, etc. 1. Tostatus thinketh that this was the linen garment, which was common to Aaron and the inferior Priests. But it is showed before, chap. 28.39. that the high Priests linen coat was embroidered, and so were not the other Priest's linen coats. 2. Tostatus also hath another conceit, that the high Priest did put on this linen coat, supervestes communes, upon his common wearing apparel, qu. 2. But that is not like: for Aaron put off his clothes, when he was washed, and then he is immediately clothed with his Priestly apparel. 3. Because no mention is here made of the girdle; Cajetan thinketh, that cingulum erat commune pontifici & sacerdotibus, that there was one common girdle for the high Priest and the rest: and therefore afterward vers. 9 mention is made once for all of the girdles of the Priests. But it is evident, chap. 28.39. that the high Priests girdle was embroidered of needle work: whereas the common girdles were only of linen, Levit. 16.4. This rather is to be supplied out of Levit. 8.8. where he is girded with a girdle upon his coat: and so Oleaster thinketh well, that Aaron hath seven ornaments put upon him beside the linen breeches: the tunicle, the robe, the Ephod, the pectoral, the girdle, the mitre, and golden crown. 4. And whereas it is said, and shall cleanse them with the broidered guard of the Ephod: Tostatus following josephus thinketh, that this was the girdle, wherewith his garments were girded all together, qu. 2. whereas it was the broidered guard, which was in the neither part of the Ephod, the laps whereof below, did gird the Priest in the waste, as a girdle, jun. Lippoman. Simler. Vatab. QUEST. VII. How Aaron was anointed, and with what. Vers. 7. ANd thou shalt take the anointing oil. 1. Though it be called oil, yet was it more than oil: for it was a precious ointment, made of Rosin, Myrrh, cinnamon, and other things, as it is prescribed, chap. 30. jun. 2. The high Priest was anointed in his head, but it is not expressed how the inferior Priests were anointed; it is like, but in their hands: though Tostatus useth but a slender conjecture to prove it, because now their Bishops use to be anointed in the head, the inferior Priests but in the hands, to signify that the one receive a superiority in their consecration, the other but a kind of service and ministry: for what warrant have they to use the Jewish rites and ceremonies under the Gospel, in their consecrations? 3. Now because it would seem an uncomely thing, that all Aaron's garments should be besmeared with this ointment, if it had been poured on Aaron's head; R. Solomon thinketh that Moses took his finger and dipped it in the oil, and so strake it on Aaron's forehead. But the text is against his conceit, both in this place; because it is said, and shalt pour it upon his head; and likewise Psal. 133. where it is expressed, that the ointment ran down upon Aaron's beard, and so to the skirts of his clothing, Tostat. qu. 2. QUEST. VIII. How the ordinance of the Priesthood is said to be perpetual. Vers. 9 THe Priest's office shall be theirs for a perpetual law. 1. Whereas the like phrase is used, chap. 28.43. This shall be a law for ever, etc. which some restrain unto the particular precept of wearing linen breeches, because the law of comeliness and decency is perpetual: here it is evident, that it is generally meant of the exercising and execution of the whole Priesthood, Calvin. 2. Therefore this ordinance is said to be eternal, and perpetual in respect of the subject, because it was to continue, toto tempore, quo durarent sacrificia, all the time that the sacrifices were to continue: the sacrifices then in Christ being determined, (for the Jews themselves at this day forbear to sacrifice, nay they would choose rather to die, than offer sacrifice, out of the land of Canaan, and especially because they have no Tabernacle nor Temple, where only by the law they were to sacrifice:) the law of the Priesthood must also cease, the sacrifices, wherein the Priesthood was exercised, being abolished, Tostat. cap. 28. qu. 21. 3. Augustine giveth another reason why it is called perpetual, quia res significaret aeternas, because it signified eternal things. So also Gloss. interlin. it is so called, quia perpetuam futuram, id est, Christianam religionem significabat: Quaest 114. because it signified the Christian religion, which should be perpetual. And Calvine also approveth this sense: Hac vera est ceremoniarum perpetuitas, etc. This is the true perpetuity of the ceremonies, that they have their being in Christ, the substance and truth of them. QUEST. IX. The spiritual application of Aaron's manner of consecration. NOw this manner of consecrating of Aaron, by offering sacrifices, washing, putting on the Priestly apparel, in being anointed, hath this signification: 1. The presenting of the bullock to be sacrificed, Aspersionem designat sanguinis Domini nostri, doth signify the sprinkling of Christ's blood, Beda. The two rams do set forth Christ, ex anima & corpore, etc. consisting in his humane nature of body and soul, Strabus: or they signify, duplicem populum, etc. the two people, the old and new, Lippom. panes azymi munditiam vita, the unleavened bread betokeneth the holiness of life, without the leaven of maliciousness, as S. Paul expoundeth, 1 Cor. 6. 2. The solemn washing of Aaron and his sons, did signify the Sacrament of Baptism: and as they do not put on their garments, until first the filth of the flesh be washed away: Sic nisi in Christo novi homines renaseantur; So unless they become new men in Christ, they are not admitted unto holy things, Hierom. They which come unto God must first be purged, and cleansed from their sins, Pelarg. And hereby more specially was signified in this solemn washing with water, the public Baptism of Christ, which though he needed not in respect of himself, yet thereby he would consecrate that Sacrament for us, Osiander. 3. By the putting on of the Priestly garments, after they were washed, is signified the putting on of Christ, cum tunicas polliceas deposuerimus, after we have put off our old vestures, Hierom. So Procopius applieth those words of the Apostle, Put on the Lord jesus Christ; So also Pelarg. 4. By the oil, wherewith Aaron was anointed, Beda understandeth, Gratiam Spiritus sancti, The grace of the Spirit. And Hierom here applieth that saying of the Prophet David, Psal. 45. God even thy God hath anointed thee with the oil of gladness above thy fellows. Therefore was Aaron only anointed in the head, and none of the rest: because Christ received the Spirit beyond measure; and the holy Ghost descended and lighted upon him, when he was baptised, Matth. 3. Osiander. QUEST. X. Why the Priests lay their hands upon the head of the beast. Vers. 10. AAron and his sons shall put their hands upon the head, etc. 1. Augustine by this ceremony understandeth the receiving of power, Vt ipsi etiam aliquid consecrare possent, that they also might consecrate afterward unto God. So also Lyranus. But because the people also did use to lay their hands upon their sacrifices which they brought, Levit. 4. who received thereby no power to sacrifice, this seemeth not to be the meaning. 2. junius thus expoundeth it, Quasi seipses sisterent. Qu●st. 125. ●● Exod. & sacrificarent jehovae: As though they did present themselves to be sacrificed unto God, yet not in their own person, but Christ's. But this cannot be the meaning, for the former reason, because the people did also lay on their hands, who were therein no type of Christ that sacrificed himself for us. 3. Some think, that by this ceremony in imposing of their hands, they did resign their right in that beast, Tostat. Et destinarunt illud, ut fieret sacrificium, and ordained it to be a sacrifice, Osiander. 4. But there is more in it than so: they hereby confess, that they were worthy to die in God's justice for their sins: Sed ex divina misericordia mors in animal transferebatur: But by the divine mercy, their death was transferred upon the beast, Lyran. wherein Christ is lively shadowed forth, who died for us, Simler. QUEST. XI. Of the diverse kinds of sacrifices, and why some kind of beasts were taken for sacrifice, and not other. Vers. 11. SO thou shalt kill the calf, etc. 1. There were three kind of sacrifices which were usually offered: the first was called holocaustum, a burnt offering, because it was wholly consumed upon the Altar: and this kind was offered specially, ad reverentiam majestatis, for reverence of the divine majesty, to testify our obedience and service. The second was the sacrifice for sin: whereof part was burned upon the Altar, part was for the Priests use, unless it were a sin offering for the Priest or the people: in which cases all was consumed on the Altar. The third sort were peace offerings, which were offered in sign of thanksgiving for some benefit received, or to be received, whereof part was burnt upon the Altar, part was for the Priest, and the rest was for the offerer, Thom. 2. Now although there were many clean birds and beasts, yet there were only two kind of the one, the pigeon, 1.2. qu. 103. ●. 3. ad 8. and turtle dove; and three of the other, bullocks, sheep, and goats, which were taken for sacrifice: whereof Philo giveth this reason; because both among the fowls and beasts these are of the meekest and mildest nature, the pigeon and turtle dove, and amongst the beasts these three sorts are tamest, when we see, that whole herds and flocks of them may be driven by a boy: and they have neither paws or claws to hurt, as ravenous beasts; nor yet armed with teeth to devour, wanting the upper row: wherein appeareth the harmless disposition of these creatures. Philo addeth further, that these beasts of all other are most serviceable unto man's use, sheep and goats for clothing and food, Libel. de victim. and bullocks beside the use of their flesh for meat, and their skins for leather, they serve with their labour in the tilling of the ground. To these may a third reason be added: because the land of Canaan most abounded with these kinds of fowls and beasts, they are prescribed for sacrifice. And a fourth also may be this: they were not to offer of wild beasts, because they could not easily be had, and hardly are they gotten alive: for which cause they were not appointed to offer fishes, which could not so easily be taken; and very hardly alive: but their sacrifices must be brought alive, Riber. 3. Now in the consecration of Aaron and his sons, all these sacrifices are offered; a bullock for a sin offering, one ram for a burnt offering, Lib. 4. the sacrif. cap. 1. and another for a peace offering. QUEST. XII. Why the blood was laid upon the horns of the Altar. Vers. 12. THou shalt take of the blood, and put it upon the horns, etc. 1. The blood here was not used▪ to confirm any league or covenant between God and his people, as chap. 24. for in that case, first the words and articles of the covenant were read, before the blood was sprinkled, and beside each party, between whom the covenant was made, were besprinkled; not only the Altar, which represented God, but the people also. But here neither of these is performed, there is no covenant rehearsed, neither are the people sprinkled with the blood. 2. There was then another use beside this of the sprinkling of blood, which was to purge and cleanse, and so to pacify and appease: as this reason is yielded why they should not eat the blood, because the Lord had given it to be offered upon the Altar, to be an atonement for their souls, Levit. 17.11. And not only the Altar of burnt offering was cleansed by blood, but the whole Tabernacle; the high Priest in the day of reconciliation sprinkled the blood upon the Mercy seat, and before the Mercy seat, the Altar and Tabernacle also, to purge them from the sins and trespasses of the people, Levit. 16.16. Therefore the Apostle saith, Almost all things by the law are purged with blood, Heb. 9.22. The blood of the sacrifices than was put upon the Altar, that thereby, as if it were their own blood, God's wrath might be appeased: by which blood of the external sacrifices Christ's blood of atonement was prefigured, whereby indeed the wrath of God is appeased toward us, Tostat. q. 5. 3. And although the sin offerings were specially intended for the remission of sins, and so the blood in such sacrifices was to that end laid upon the horns of the Altar, to purge and reconcile: yet in other sacrifices also, as in burnt offerings, Levit. 1.11. and in peace offerings, Levit. 3.2. the blood was sprinkled round about upon the Altar; because in them also there was atonement made with God, Levit. 1.4. though not so directly as in sin offerings, Tostat. qu. 6. 4. R. Solomon here is of opinion, that the blood was not laid upon all the four horns of the Altar, but only in two corners thereof one opposite to another, and not upon the same side. But Levit. 16.18. it is said in express words, that he should put of the blood upon the horns of the Altar round about. QUEST. XIII. What became of the blood, which was poured at the bottom of the Altar. Vers. 12. THou shalt pour the rest of the blood at the foot of the Altar, etc. 1. Lyranus thinketh that there was some pipe full of holes in the bottom of the Altar, whereby the blood soaked into the ground, and was so dried up. But the ground could not drink up all the blood of the sacrifices: especially in their solemn feasts, when many sacrifices were offered: as when Solomon at the dedication of the Temple offered so many thousands of beefs and sheep: the ground being so filled with blood would have been very noisome. 2. Tostatus therefore saith, that this blood, miraculosè de●iccabatur was miraculously dried up, and converted by God's power into some other element, qu. 6. But where any other reason may be found out, we must not run unto miracles. 3. Cajetan here maketh mention of his former conceit, that the Altar was filled with earth within, which might be imagined to serve to drink up the blood, and that there was some void place left beside. But the same inconvenience in the noisome smell of the earth so tainted, would have followed. But Cajetan addeth further, that jugis ignis altaris tollebat ●mnem inde●●utiam foet●ris, the continual fire upon the Altar did take away the stinch of the blood. 4. But the more probable opinion is, that not only the smell was taken away by the smell of the fire, but sanguis ipse consumebatur: but the blood itself was consumed by the heat of the fire, being poured at the bottom of the Altar on the inside, Oleast. Simler. QUEST. XIV. Why the fat was burned upon the Altar, and how. Vers. 13. THou shalt take all the fat. 1. The Lord commanded the fat of the offerings to be burnt upon the Altar, ut obviaretur ritui idololatrarum, to contrary the rite and custom of Idolaters, who used to eat the fat of their sacrifices, as Deut. 32.38. they did eat the fat of their sacrifices, Lyran. Tostat. qu. 6. And another reason is this: Deus optim● quaque sibi offerri, etc. God will have the best of the sacrifice to be offered to him, Lippoman. 2. Together with the fat, and kall they must also take the kidneys, which are not properly taken for any part of the flesh: for the flesh must be burnt without the host, yea all the flesh, Levit. 4.11. 3. Because the word katar, doth properly signify thur●ficari, to burn, as incense: and so the fat here is prescribed so to be burned. Cajetan would infer, that it was to be burned as incense, that is, not to be consumed with the flame, sed instar thuri● paulatim resolvi in fumum: but as incense to be resolved into smoke by little and little. But this seemeth to be too curious. Oleaster giveth a better reason, why this word is used, because God being displeased with the stinking smell of our sins: Hujusmodi suffumigationibus occurrebatur; These suffumigations were used by way of remedy whereby the Lord smelled a savour of rest, as the Scripture speaketh, and yet but typically: for the true sweet smelling sacrifice was Christ. QUEST. XV. Why the flesh, skin, and dung was burned without the host. Vers. 14. THe flesh, his skin and dung shalt thou burn without the host, etc. 1. In this special sacrifice for sin, which was offered in the consecration of Aaron, the skin, together with the flesh was burnt without the host: but in burnt offerings, because all was to be burned upon the Altar, and yet it was not fit the skin should be consumed with the rest, that belonged to the Priest, Levit. 7.8. but in peace offerings the skin was the offerers, as the rest which remained beside the Priest's portion, Tostat. 2. All is commanded to be carried out of the host and there burned, not only to signify, as Lyranus●aith ●aith, Quod peccata longè esse debene à sacerdotibus▪ That sins must be far off from the Priest: for the like was to be done also in the sin offering for the whole congregation, Levit. 4.1. but in every sin offering they did not so; as if the sin offering were for the Prince, or any other private person, they did not then carry it without the host: this was done therefore, in detestationem peccati sacerdotis, to show the greatness of the sin of the Priest, as likewise of the whole congregation, Tostat. qu. 7. 3. And whereas this is added as a reason, for it is a sin offering, it must not be so understood, as though generally every sin offering was so to be served: for in the sin offerings for the Prince, or any private person, that usage of burning without the host, was not observed: but it must have special reference to the thing here sacrificed for sin, which was a young bullock. Now for the Prince or private person a goat was offered, not a bullock: but when a bullock was offered, as for the sin of the Priest, or of all the whole congregation, than it was to be so burned without the host: this than is the sense, because this bullock is sacrificed for sin, Tostat. qu. 7. 4. Though here no mention be made what shall be done with the inwards and legs, and other parts of the beast, which are not here rehearsed: yet it may be supplied out of Levit. 4.11. that all those likewise should be carried without the host, and there burned, Tostat. qu. 6. QUEST. XVI. Of the mystical application of the sacrifice of the bullock, with the rites thereof. THis first sacrifice of the bullock is thus mystically applied: 1. By the fat of the inwards, the liver and kidneys, Theodoret understandeth the affections: Adeps, qui ventriculum oper●t, gulae vitium indicat, etc. The fat which covereth the belly, signifieth the vice of gluttony, etc. that which covereth the reins and kidneys, the pleasure of the flesh; and the liver, unto which the seat of choler is annexed, betokeneth anger: H●c omnia consecrarijubet; He commandeth these things to be consecrated. To the same purpose also Basil, Quibus omnibus id nobiscum agitur, ut adversus voluptatem totam, Basil. de vera Virgin. quasi contra multorum capitum hydram, etc. By all these we are moved, that we should fight against all pleasure, as a serpent of many heads, etc. 2. So Borrhaius thereby understandeth the mortifying of the old man: and by the carrying of the flesh, skin and dung without the gate, as a thing ignominious, the suffering of Christ, which took upon him our reproach without the gates of Jerusalem, as the Apostle applieth it, Hebr. 13.12. So also Gallas. Marbach. 3. By the four corners of the Altar, which were touched with blood, Lippoman interpreteth the shedding of Christ's blood, who is our Altar and sacrifice, by the which we are redeemed: Terra quoque nostris sceleribus polluta, etc. hausto Christi sanguine reconciliatur, etc. The earth also, being polluted with our sins, having as it were drunk in Christ's blood, is reconciled: which otherwise would cry out for vengeance against us. 4. Marbach. by the laying the blood upon the four corners of the Altar, would have signified the preaching of the shedding of Christ's blood, and the dispersing thereof to the four corners of the world. And by the inwards, liver, and reins, which are the seats of pleasure, the willingness of Christ, and delight in fulfilling the will of his Father. So also Osiander. 5. But this is the most proper signification thereof: by the fat is understood the grossness of our nature, in all the faculties and powers of the soul: which are three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the understanding in the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the angry motion in the liver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the concupiscence or desiring faculty in the reins: all which by nature are corrupted: and therefore they must be offered unto God, to be purged by the fire of his Spirit. So junius, Pelargus, Simlerus. QUEST. XVII. Why the sacrifice for sin was offered first. Vers. 15. THou shalt also take one ram. Now followeth the second kind of sacrifice, which was the burnt offering: 1. The bullock, the sacrifice for sin, was first to be offered, that thereby the other sacrifices might be accepted: for as it is in the Gospel, joh 9.31. God heareth not sinners: neither doth he accept the sacrifice of sinners. And hereof it was, that in the solemn day of reconciliation, the high Priest first prayed for his own sins, and made reconciliation for himself and his house, Levit. 16.11. and then for the people. So in this place the burnt offering and peace offering would not have been accepted, unless first the Lord were appeased toward them for their sins: it was requisite therefore, that the sacrifice for sin should be the first, whereby the rest might be sanctified. 2. But it will be objected, that by the same reason neither can the sacrifice for sin be accepted, because he that offereth it, hath not yet obtained remission of his sins. The answer whereunto is this: That it must be considered, whether he that sacrificeth for sin doth it for his own sins, or another's: for others, his sacrifice cannot be accepted, as long as he is in sin, but for his own sins such sacrifice is available. As concerning prayer likewise, which is the spiritual sacrifice of Christians: a man yet in his sins shall not be heard, praying for another: but for his own sins he shall be heard: otherwise it would follow, that he which hath committed any sin, should never have remission and forgiveness of them, if his prayers should not be received. 3. Beside, as it is in the Sacraments of the new Testament: Quadam requirunt dispositionem in suscipiente, quaedam non; Some required a disposition and preparation in the receiver, some not: as in the Eucharist, unless one examine himself before, and so be prepared to receive that holy Sacrament, he is an unworthy receiver, and eateth and drinketh hi● own damnation, 1 Cor. 11.29. But in the other Sacrament of Baptism no such disposition in the receiver is required: for infants that cannot examine themselves, neither have faith, are thereunto admitted. So the like difference there was in the sacrifices of the Law: some served to prepare and dispose the offerer to perform other duties, as the sacrifices for sin: some required a preparation, and disposition going before, as the burnt offerings, and peace offerings, Tostat qu. 9 QUEST. XVIII. How the blood of the burnt offering was bestowed upon the Altar. Vers. 16. THou shalt take his blood, and sprinkle it round about upon the Altar. 1. This must be understood to be all the blood, which was to be bestowed round about upon the Altar: for it was not lawful to carry any part of the blood to any other profane place: and it was the law of burnt offerings, that all the blood should be offered unto God, Levit. 1.5. 2. Concerning the manner of sprinkling or pouring this blood round about upon the Altar, neither is the opinion of R. Solomon and Lyranus to be received, that think, this was not done in part superiore, sed magis circa basin, in the upper part of the Altar, but rather toward the bottom: for it was sprinkled upon the Altar, therefore not under; and it was offered unto God: but all offerings were offered upon the Altar. And again, Levit. 1.15. it is said the blood should be strained, shed or pressed forth on the sides of the Altar: it seemeth then that it was sprinkled above▪ and so ran down by the sides of the Altar. Neither yet doth Tostatus guess aright, that the blood being poured aloft did run down per partem exteriorem, by the outward part or side of the Altar: for it could not be conveniently so poured without, as to run down by the sides: therefore the blood was rather poured on the inside of the Altar: because it was part of the burnt offering, and therefore was to be consecrate unto God by fire, as it is said, vers. 18. It is an offering made by fire unto the Lord. And by this means the fire licked up the gross substance of the blood, and so dried up the vapours thereof, which otherwise would have been very noisome, Simler. QUEST. XIX. Why the horns of the Altar are not here touched with blood. Vers. 16. ANd thou shalt sprinkle it round about upon the Altar. 1. Some things are common to the burnt offering, and the sacrifice for sin; as that Aaron and his sons did stay their hands upon the head thereof, that it was killed before the Lord, and that the blood thereof was laid upon the Altar: but these things were peculiar unto it; the dividing of the parts, not to burn them by piecemeal one after another, but to couch them better together, and to lay one part upon another: then the inwards and legs were washed, and all was burnt upon the Altar, Simler. 2. But here the blood is not appointed to be laid upon the horns of the Altar, as in the sin offering: not because, as some think, in the sin offering expiation was made for sin, and therefore the horns of the Altar were touched with blood: for in other sacrifices also there was expiation of sin: as Levit. 1.4. it is said of the burnt offering, It is his atonement▪ and the peace offering also was for a sweet savour, Levit. 33. And generally in every sacrifice, the blood which was offered upon the Altar, was for atonement, Levit. 17.11. now the Altar was sprinkled with blood both in the burnt offerings, Levit. 1.5. and in the peace offerings, 3·2. therefore in them also there was atonement made. But because the sin offering was specially and principally intended to be a sacrifice for sin, whereas the other directly were referred to the praise of God: therefore after a more special manner the horns of the Altar are touched with blood in the sacrifice for sin, and not in the other, Tostat. quast. 8. QUEST. XX. Why the dung in the sin offerings, being an unclean thing, was prescribed to be burned. Vers. 17. ANd wash the inwards, and the legs, etc. This rite and usage was not observed before in the sin offering, for there the skin and dung was burnt without the host. But here this doubt will be moved, seeing that no unclean thing must be offered unto God, how the dung could be burnt with fire. For answer whereunto: 1. It must be considered, that this was no part of the sacrifice properly: for the sacrifices which were offered unto God, were burnt upon the Altar: but these things were burnt without the host: so likewise the red cow which was burnt without the host, with the skin and dung, Numb. 19 was not properly a sacrifice offered unto God, though it were an holy rite by him ordained to be observed. 2. This ceremony in burning the skin, and dung of the sin offering without the host, was prescribed to be done to this end, ad monstrandam detestationem peccatorum magnorum, etc. to show the detestation of great and enormous sins: and therefore this rite was only observed in the sin offerings for the Priest, and the whole congregation, to show that their sins were greatest: in the sin offerings for the trespasses of others, it was not prescribed, Tostat. quaest. 10. QUEST. XXI. Why the burnt offering was so called, and how it differed from other sacrifices. Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, because it was whole, or all burnt upon the Altar, saving the skin: in other sacrifices, as for sin, and in the peace offerings, certain parts only were burnt, as the fat and the kidneys, with some other parts; but here all was consumed, Tostat. qu. 10. 2. But the word in the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gholah, or as jun. reads, hholah, Oleaster pronounceth it without an asperation, olah, which is derived of ghalah, to ascend: so called because it all ascended into vapour and smoke, Oleaster. 3. So this holocaust or burnt offering is commended for three things: 1. Because it was a burnt offering, it was all consumed upon the Altar: 2. In respect of the effect, it was a sweet savour: all here turned into vapour, and so gave a more fragrant smell than the other sacrifices, which did not send up such a cloud of vapour or smoke, because they were not all consumed, as the burnt offering was: 3. It was an offering made by fire: Dic●tur hoc ad differentiam elixorum, which is so said by way of difference from those things which are boiled in water, Cajetan. QUEST. XXII. Why the burnt offering is called a sweet savour. Vers. 18. FOr a sweet savour. 1. The word is riach nic●oa●h, a savour of rest, that is, an acceptable savour wherein the Lord delighteth, and being thereby appeased, resteth and ceaseth from his anger, Oleaster. It is a metaphor taken from sweet odours, wherein he which smelleth a sweet savour resteth and contenteth himself: Non parientes aliquid fastidii, etc. such odours as bring no loathsomeness, Cajetan. 2. Which phrase must be figuratively taken; for properly God, nor no other spirit, is said to smell: for savour and smell is the object of the sense of smelling: Spirits than not being endued with the sensitive faculty, are not properly affected with the object of the sense. And though the Lord should be affected with smells, yet the savour that cometh from the burning of flesh of itself, is not so pleasant and savourly, Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God, in regard of their obedience and willing mind: as Augustine, Deum delectat, cum spiritualiter exhibetur, God is delighted, Quaest 127. in Exod. when it is spiritually presented, etc. that is, with faith and true devotion of the heart. So also Theodoret, Sacrificium quod ex lege fiebat, suavem odorem appellavit, The sacrifice which was done according to the law, he calleth a sweet odor. Therefore where the external act was offered, without the inward devotion and obedience, the Lord was not pleased with such sacrifices, as with cain's and Saul's, Tostat. qu. 10. 4. But it is called a savour of rest, specially because it was a type and sacrifice of our blessed Saviour, who was indeed an offering and a sacrifice of a sweet smelling savour unto God, Ephes. 5.2. Osiander, Gallas. To the same purpose, before them, Procopius. Christ was offered for us all unto his Father, in odorem bonae fragrantia, for a sweet smelling savour. QUEST. XXIII. Of the mystical sense of the ram of burnt offering. FOr the mystical sense of this second sacrifice of the first ram, which was a burnt offering: 1. Procopius by cutting the same in pieces, understandeth the diverse members of Christ, which make all one body: by the washing of the inward parts, sermonis puritatem, the pureness of speech. 2. Pelargus, by the division of the parts, would have signified the right dividing of the Word: by the washing of the inwards, the purging of our internal parts: by the burnt offering, the consecration both of our bodies and souls unto God. 3. But these figures are more fitly accommodated and applied to Christ. By the kill of the ram, the division of the parts, and the washing of them, is shadowed forth the passion of Christ: and by the burnt offering the ardent love of Christ, quo totus in cruse conflagravit, wherewith he was all as it were set on fire on the cross, Marbach. 4. And as the burnt offering ascended up in the fire, so Christ is ascended into heaven, having obtained eternal redemption for us: and afterward sent the fire of his Spirit upon his Apostles, Simlerus, Borrhaius. QUEST. XXIV. Of the third ram, why it is called the ram of consecration. Vers. 20. ANd take of the blood, and put upon the lap of Aaron's ear, etc. 1. Now followeth the third kind of sacrifice, which was of the kind of Eucharistical, or peace offerings: and in the consecration of Aaron, and his sons diverse sacrifices are used, because this calling, cater as omnes dignitate anteiret, etc. did excel all other in dignity, Gallas. 2. The peace offerings were of two so●●s, either to obtain some blessing, as to entreat for peace and prosperity▪ or to give thanks for some blessing received▪ in both these respects; it was requisite, that Aaron should offer peace offerings in his consecration, bothe● beg of God, that he might prosper in the execution of his office, as also to show his thankfulness to God, who had advanced him to such an high calling, Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 pacifica, peace offerings: but this was the ra●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, milluim, of filling or perfection, vers. 22. quia illia Sacerdotum consecratio perfic●retur, because thereby the consecration of the Priests was perfected, Gallas. QUEST. XXV. Why the blood was put upon the right ear, thumb, and toe of Aaron. Vers. 20. Put upon the lap of Aaron's ear. 1. Not, in superiore parte auris, in the upper part of Aaron's ear, as the Chalde, but the neither lap, jan. Or soft part of the ear, Genevens. 2. The ear, hand and foot, are anointed with the blood, to signify the purging and sanctifying of all their parts, to make them fit for the Priesthood: as Isaias tongue was touched with a coal from the Altar, and so purified, Isai. 6. Tostat. qu. 10. 3. Though the right ear, right hand and foot are only named, because dexterae partes sunt insigniores, the right parts are more excellent: yet thereby the consecration of the whole man is signified, Simler. 4. The ●ongue of the Priest is not here mentioned, but the ear, which is the sense of doctrine, by the which the understanding is informed, and without the which the tongue cannot speak: for as the Wiseman saith, He that heareth, speaketh continually, Prov. 21.28. And beside, the ear is expressed to shadow forth the obedience of Christ, in hearing and obeying his Father's will, Simler. Calvin also giveth another reason, Hîc non attingi d●cendi munus, sed intercedendi; That Christ's office of teaching is not here touched, but of mediating. QUEST. XXVI. How the blood was sprinkled upon the Altar round about. Vers. 20. ANd shall sprinkle the blood upon the Altar round about. 1. The Latin Translater here readeth, Thou shalt pour the blood upon the Altar: but the word is zarak, to sprinkle. First, the Altar was sprinkled, and then the rest was poured at the foot of the Altar, vers. 12. for if it had been all poured there now, whence should Moses have had the blood, which in the next verse is said to be upon the Altar, that is, in some vessel there standing, wherewith he besprinkled Aaron, and the rest, and their garments? 2. Neither is R. Solomon his conjecture probable, that the blood was laid only upon two corners of the Altar, not on the same side, but one contrary to the other; for this is against the Text, which saith, that he sprinkled upon the Altar round about: than not in two corners only. And beside, if the blood had been put only in two corners of the Altar, it should have been laid, not poured or sprinkled; but the blood was not put upon the horns of the Altar, in any peace offering, as was used to be done in sin offerings, Tostat. quaest. 11. 3. And whereas the Altar is sprinkled round about, we must not understand this to be done at the bottom round about upon the pavement, but above, so that the blood might run down to the bottom. QUEST. XXVII. How the blood and oil was sprinkled upon their garments, without spotting. Vers. 21. ANd he shall take of the blood, etc. and of the anointing oil, etc. 1. Some may think that this sprinkling of the blood, and oil, was done severally one after another. But because there is mention made but of one sprinkling, it is more like they were tempered and mingled together, and so sprinkled, Lyran. 2. R. Solomon thinketh, that the oil was sprinkled in remembrance of Jacob's anointing the stone in Bethel with oil: and the blood, in remembrance of the striking of the blood of the paschal Lamb, upon the doore-posts in Egypt. But there was small affinity between those ceremonies, and the consecration of the Priests. Therefore this rather was the reason of it, because almost all things in the Law were purified with blood, that the Priests garments might by this means be purified, and sanctified most of all, which they were to use in the sanctifying of others. 3. And because the sprinkling of blood and oil, might seem to be a blemish to the priestly garments: some think that they were washed afterward. But it is not like, that that was washed off, wherewith the garments were consecrated. Some do bring in here a miracle, in that the garments were kept from spots and blemishes, notwithstanding the sprinkling of blood and oil upon them. But we are not to admit of unnecessary miracles. These spots than were very sma●l, and so made no notable marks in the garment: and if they did, it was magis ad honorem, quam horrorem, etc. more for honour, than horror: seeing thereby the priestly vestures were consecrated, Tostat. qu. 11. QUEST. XXVIII. The mystical signification of the ram of consecration, with the rites thereof. THe mystical signification of this ceremony is this: 1. The ram of perfection or consecration, signifieth Christ: Christus omnes in virtutibus perfectos constituit; Christ maketh us perfect in all virtues: he it is that sanctifieth our ears, hands and feet, and all our parts and members, as here the tip of the ear, the right thumb, and great toe, are touched with blood, Procopius. 2. Hereby also is signified the obedience of Christ, by dipping the ear in blood, who was obedient to his Father, Simler. 3. And hereby also, the high Priest was put in mind of his duty, by the dipping of the ear is signified, that the Priest, primum oracula Divina auscultare, etc. should first give ear to the Divine oracles, and then teach them unto others, Simler. By the dipping of the thumb and toe in blood, omnes actiones vitae, etc. all the actions of the life are expressed, Calvin. By the feet also in Scripture, are signified the affections: this dipping then of the hands and feet, doth signify, Omnem actionum externarum & internarum sanctificationem, the sanctifying of all, both external and internal actions, Simler. 4. And by this sprinkling of the blood, is signified the sprinkling of Christ's blood by faith, upon the hearts of the faithful, hac enim aspergillum illud est, etc. for this is that sprinkle, wherewith our hearts are sprinkled, Marbach. 5. And further, whereas Aaron with the rest of the Priests are thus sprinkled with blood, it is showed, summos Sacerdotes non fuisse ita perfectos, etc. that the high Priests of the Law were not so perfect, that they needed not to be purged, Osiand. But they had need of another high Priest, by whose blood they should be sanctified. QUEST. XXIX. How these things were put into the Priest's hands, and shaken to and fro. Vers. 24. THou shalt put all this in the hands of Aaron, and shake them to and fro, etc. 1. The Latin Interpreter here readeth amiss: thou shalt sanctify them: which Tostatus would help out thus: because diverse ceremonies were used in the consecration of the Priests, quaelibet earum sanctifica●io vocabatur, every one of them was called a kind of sanctifying. But the word nuph, signifieth to shake, or move to and fro. 2. Some do translate it, thou shalt lift up. So Pagnin. Oleaster, who referreth it to the ascending and rising up of the vapour or smoke. But this shaking to and fro was done before they were burned upon the Altar, which followeth in the next verse: and there is another word afterward used, to show the lifting up, for the shaking to and fro is called tenuphas, and the lifting up terumah, of rum to lift up. 3. R. Solomon saith the manner of putting these things into the Priest's hands, and shaking them to and fro, was this: Moses did put them into their hands, and then with his hands underneath theirs, did shake them to and fro, toward the East and West, and then toward the North and South. 4. And by this ceremony of putting those things into the Priest's hands: Moses delivered them, jus talia possidendi, right to enjoy such things: they should be afterwards for the Priests use, Lippom. QUEST. XXX. Whether Moses were indeed a Priest. Vers. 26. ANd it shall be thy part. 1. The Latin Interpreter readeth here corruptly, erit in partem suam, it shall be for his part, that is, Aaron's: for what Aaron's part should be, is afterward showed, vers. 28. the word is, lecha to thee: as the Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it shall be for thy part, that is, Moses should have the Priest's part at this time. 2. Lippoman hence would infer, that Moses was the high Priest: both because he did consecrate the high Priest, and he had the breast for his part, which only belonged to the high Priest. 3. I rather think with Osiander, that Moses did at this time, quodam modo fungi officio Sacerdotis, etc. after a sort execute the Priest's office. So also Simler. Gallas. He was in the Priest's stead in the consecration of Aaron. But if Moses had been actually a Priest, he could not afterward have resigned that office and calling: neither can this be inferred upon that place, Psalm. 99.6. Moses and Aaron among his Priests, that Moses was a Priest: but it showeth that Moses and Aaron were most excellent among the Priests, as Samuel among those that called upon his name, Vatabl. Or Moses was counted among the Priests, because he did extraordinarily execute the Priest's office, as in the consecration of Aaron, 4. Tostatus calleth Moses, simplicem Levitam, a simple or plain Levite, quaest. 14, He was indeed of the tribe of Levi, and in that sense Aaron also might be called a Levite: but Moses was more than a Levite, because he both sacrificed, and consecrated the Priests, which the Levites could not do. QUEST. XXXI. Whether Aaron had the breast and shoulder of the ram of consecration. Vers. 27. THou shalt sanctify the breast of the shake offering, and the shoulder of the heave offering. 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar, this could not be the shoulder of the heave offering here spoken of: for it was burnt already upon the Altar. 2. Some think therefore that it was the left shoulder, which is here called the heave offering, and that Moses had that and the breast for his part at this time, because he was now in the Priest's stead, Osiand. Marbach. But this is not understood of Moses, that he should have them; they are for Aaron and his sons, vers. 28. Moses part is set down before, what it should be, vers. 26. namely the breast. And it was the right shoulder, not the left, which was given to the Priest, Levit. 7.32. The left shoulder, and the rest of the peace offering, beside that which was due unto the Priest, belonged unto the offerer. 3. Therefore this Law here set down is not concerning the ram of consecration, out of the which Aaron had not now the Priest's part, because he and the other Priest were at that time but as the offerers and presenters: but for the time to come an order is set, what part they should have out of the peace offerings of the children of Israel, namely, the breast, and the right shoulder, Tostat. quaest. 13. jun. Gallas. QUEST. XXXII. What difference there was between the shake-offering and heaveoffering. Verse 27. THe shoulder of the heaveoffering, etc. 1. Some think, that the breast was only shaken to and fro, and therefore was called tenuphas, the shake-offering, and the shoulder was only lifted up, so called also terumah, Vatabl. Which Osiander calleth, the one Movenda, the sacrifice to be moved or shaken, the other Levanda, to be lifted up: and junius seemeth to be of the same opinion, who readeth distinctly, which was shaken to and fro, that is, the breast, and which was lifted up, that is, the shoulder. But the words following will not bear this sense: which was heaved up of the ram of consecration. Now no mention is made before of the heaving up of the shoulder, but of the shaking of it to and fro, with the other things which were put into Aaron's hands, vers. 24. so that the right shoulder of the consecration ram, was not only lifted up, but it was also shaken to and fro. 2. The general opinion therefore i●, that as well the breast as the shoulder, were first heaved up and down, and then shaken to and fro. So R. Solomon, Lyranus, Simlerus, Gallasius, Tostatus, with others. But if they were both indifferently shaken to and fro, and lifted up alike: why are these special names given unto them, Levit. 7.34. The breast shaken to and fro, and the shoulder lifted up? 3. Therefore I neither think, that the breast was shaken only, nor the shoulder lifted up only, because the shoulder was shaken to and fro, vers. 24. and the breast together with the shoulder are indifferently, vers. 28. called an heaveoffering: neither yet is it like, that there was no difference of motion in the shaking of them, and the heaving them up: seeing they have special names given them of their diverse motions. But it is most probable, that the breast was more shaken to and fro, than lifted up, and therefore is called tenuphah, of the more principal motion: and the shoulder, though it were moved to and fro, yet was chiefly heaved up, and thereof is called terumah, an heaveoffering. QUEST. XXXIII. What is here understood by the heaveoffering. Vers. 28, FOr it is an heaveoffering of the children of Israel. 1. Some by Terumah, which is a special name signifying an heaveoffering, do understand in general an oblation, Vatarlus. But the same word being in the next verse before used in a special signification for an heaveoffering, must be also so taken here. 2. Some do take it in that special sense, but then they restrain it only to the shoulder before spoken of, which is called the shoulder of the heaveoffering, Osiander. But it is evident, in that a perpetual Law is made for Aaron and his sons, what part they should have of the peace-offerings, and they had as well the shaken breast, as the shoulder, that was lifted up, Levit. 27.34. that this clause must be understood of both those parts before spoken of, the breast, and the shoulder. 3. Some by the heaving here understand only the dividing and separating of these parts, which was to be made by the children of Israel, So Oleaster: and in the same sense the Latin Interpreter translateth, primitivae sunt, they are the first things, that is, the principal or best of the offerings of the children of Israel. But the word terumah being before used in that special signification for an heaveoffering, should be also so taken here. 4. Therefore this term terumah, heaveoffering, is given both to the shaken breast, and heaved shoulder, of the more principal motion: for these gifts were first of all by the Priest lifted up▪ and presented before God in the hands of the Priest, and in that respect were called an heaveoffering, Borrh. QUEST. XXXIV. Of the mystical application of the shaking to and fro, and of the breast and shoulder of the ram given unto the Priests. FOr the mystical application of these rites and ceremonies: 1. In that part of the sacrifice was shaken to and fro on every side, it signified Deum totius terra esse Dominum, that God is Lord of the whole earth, Oleaster: and beside it betokened, that Christi vera victimae merita & beneficia, etc. that the merits and benefits of Christ, the true sacrifice, should by the preaching of the Gospel be spread abroad into all the world, Borrh. But the Hebrews exposition is fond, who would have hereby signified, that all men from all parts of the world should come to Jerusalem, ibi optimâ aurâ fruituros, there to have their health, and to enjoy an wholesome air, Ex Oleastro. For we see that not by coming to Jerusalem, but in departing from the earthly Jerusalem, with the carnal rites thereof, by preaching of the Gospel the Gentiles have received health and salvation of their souls, which is more precious than the health of the body. 2. In that part of the sacrifice was given unto the offerers to eat; it showeth that Christ did not only deliver himself unto death for us, sed etiam in cibum dare, etc. but also giveth himself to be our meat, nourishing us unto eternal life: as he saith, joh. 6.54. My flesh is meat indeed, my blood is drink indeed, etc. Marbach. 3. And in that the breast and shoulder are given unto the Priest, it teacheth, as Gregory well saith: Lib. 1. Moral. cap. 40. Vt quod de sacrificio praecipitur sumere, hoc de seipso discat authori immolare; That what he is commanded to take of the sacrifice, he should learn himself to offer unto God; quod toto pectore & oper●, etc. that with all their heart and endeavour, they should watch upon their office, jun. Vt sint tanquam pectus, & humeri populi, etc. To be as the breast of the people to provide and take care for their souls, and to be as their shoulders, to bear the burden of their vocation, Simler. QUEST. XXXV. Of the consecrating of Aaron's successor in his garments. Vers. 29. ANd the holy garments, etc. 1. The Latin Interpreter readeth in the singular, the holy garment: but it is in the plural, bigdee, garments: for there was not one garment, but many, ten in all, which were consecrated for the high Priest. 2. The Priests which succeeded Aaron, were not to use any other garments, but those which Aaron was consecrated in: as Eleazar put on Aaron priestly vesture, when he was consecrated Priest in his father's place, Numb. 20. Lyran. 3. And it is added, shall be his sons after him: whereby the use of these garments is not made general to all the Priests, but only unto them which should succeed in the priesthood, Cajetan. 4. And this difference may be observed between the consecration of Aaron, and his successor: that Aaron in his consecration, was both consecrated himself, and his garments with him: but his successor only was to be consecrated in those garments, which needed not to be consecrated again: unless, the old garments being old, new were to be made in their place, and then they were to be consecrated, as Aaron's priestly garments were at the first, Tostat. quaest. 13. 5. These garments the high Priest at the time of his consecration was to wear seven days together: he was not afterward tied necessarily to wear them so long together, but as his ministry and service required, Tostat. qu. 14. QUEST. XXXVI. By whom the high Priests succeeding Aaron were consecrated. Vers. 29. TO be consecrate therein. 1. There were two high Priests consecrated extraordinarily: first Aaron, who received his consecration from Moses, who was no Priest, but only for the time executed that office in Aaron's consecration: secondly, Eleazar was consecrated high Priest, his father being yet living: which was not afterward seen in any other succeeding high Priest: for there could not be two high Priests together. But Eleazar was consecrated, his father yet living, because the time of his death was certainly known: as the Lord had showed to Moses: and immediately after Eleazar's consecration he died, Numb. 20: but this could not be known in any other high Priest. 2. The rest of the high Priests, which followed after Moses death, were consecrated by the inferior Priests. Tistetus giveth an instance, how the Pope at this day is consecrated by the Bishop of Hastia. But the Gospel acknowledgeth no such high Priesthood, and the Pope doth usurp that place over other Churches: therefore it is nothing to us how an usurper entereth. A better instance may be given, Act. 13.3. where certain that were but Prophets and Doctors of the Church, do yet lay their hands upon the Apostles, Saul and Bernabas, and so they did consecrate them to the work whereunto they were called. Therefore by the like example the inferior Priests might consecrate the high Priest in the old Testament, there being no other high Priest to do it. QUEST. XXXVII. Whether Eleazar was consecrated after the manner here prescribed. Vers. 30. THat son that shall be Priest in his stead, etc. Which is not understood only of the next son of Aaron, which should succeed him, which was Eleazar, but of all the rest of his posterity, which should succeed Aaron in the priesthood: and this order of consecration was rather fulfilled in them, after they came into the land of Canaan, and had a settled State there, than in Eleazar, in whose initiation and entrance into the Priest's office, many of these rites and ceremonies were omitted, in respect of the necessity of the time and place: for he is only said to have put on Aaron's priestly clothes: there is no mention made of his washing, anointing, sprinkling. 1. Some think, that those things were done also, though they are not there expressed: as in Scripture many things belonging to the history and narration are omitted. But the ceremonies here prescribed to be done in Aaron's consecration, are not only omitted there in the narration, but they could not be performed in act: for the high Priest was ordinarily to be brought to the door of the Tabernacle, and there to be first washed, and then to put on the priestly garments; but Eleazar was in mount Hor, when he put on Aaron's clothes; where the Tabernacle was not: for this was done in the sight of all the people, who could not see what was done in the Tabernacle. And if Aaron had died in the Tabernacle, it should have been thereby polluted; for the tent wherein any died was unclean, Numb. 19.15. Again, the high Priest, who was anointed in his head and hands, was not to come near any dead body, Levit. 21.10, 11. Eleazar then could not be anointed here in the presence of Aaron, who died there before his face. 2. Some other think therefore that Eleazar only put on Aaron's clothes there; the other ceremonies were performed afterward, when they were come down from the mount: but Eleazar, for the comfort of his father, was there bid to put on his clothes, that he might see his son consecrated in his stead before he died. But this is not like: for the ceremonies could not be kept according to the law of the consecration: seeing the high Priest was first to he washed at the door of the Tabernacle, before he put on the holy garments: he was not by the usual order to put on the Priest's apparel first, and then to be washed. Again, seeing Aaron by stripping off his clothes, was together with them deprived of his Priesthood; Eleazar together with the clothes received the full right and authority of the Priesthood: as Vatablus well expoundeth those words of the Lord to Moses, Numb. 20.26. Cause Aaron to put off his garments, and put them upon Eleazar his son: that is, constitues pontificem Eleazarum, thou shalt appoint Eleazar Priest for his father. 3. Some further may allege, that seeing Eleazar was consecrated to be a Priest before, there needed now no new consecration, but only the putting on of the priestly garments. But this answer doth not fully satisfy, though Eleazar were now consecrated with his father, and in that respect needed not in all respects to be consecrated, as they which had received no such consecration: for there were certain peculiar things used in the consecration of the high Priest, whose head and hands were anointed with the holy oil, Levit. 21.10. and so were not the inferior Priests. 4. Therefore Tostatus opinion upon the former reasons is most probable, that Eleazar was made high Priest, speciali modo, after a special manner, qu. 15. QUEST. XXXVIII. What services the high Priest was bound to do in the Sanctuary. Vers. 30. TO minister in the Sanctuary, or, holy place. 1. The holy place or Sanctuary is taken diverse ways: 1. For the whole Tabernacle, together with the outward court: in which sense it is said, that Aaron and his sons should bear the iniquity of the Sanctuary, Numb. 8.1. 2. For the Tabernacle itself, without the outwart court: as Exod. 28.35. His sound shall be heard when he goeth into the holy place, that is, when he went into the Tabernacle. 3. It is sometime taken for the outward court: chap. 28.43. when they come to the Altar to minister in the holy place: here it is taken for the Tabernacle. 2. Aaron had four services to do in the Tabernacle: 1. To set the bread in order upon the table, Levit. 24.6. 2. To dress the lamps morning and evening, Levit. 24.3. 3. To burn incense upon the golden Altar, chap. 30.7. 4. To go into the most holy place once in the year to make reconciliation, Levit. 16. But the three first services were common unto the inferior Priests: the last was peculiar to the high Priest, Quaest 1 29. Tostat. qu. 16. 5. Augustine is here deceived, with whom Borrhaius acordeth, that the most holy place is here meant, into the which the high Priest entered only once in the year: for the high Priest did not then put on his glorious apparel, as he did here at his consecration when he went into the most holy place, but the common linen garments, Levit. 16.4. QUEST. XXXIX. Of other rites belonging to the ram of consecration. Vers. 31. ANd seeth his flesh in the holy place. Now follow other rites and ceremonies belonging to the ram of consecration: 1. The flesh thereof, that is, the third part remaining, beside that which was offered upon the Altar, and that which was due for this time unto Moses, Osiand. was to be boiled, not upon the Altar, nor yet in any profane place, but in the outward court, here called the holy place. 2. They must eat them at the door of the Tabernacle: after they had boiled them in some place of the court further off, than they shall come nearer to the Tabernacle, and there eat them, Tostat. qu. 16. 3. A stranger shall not eat thereof, not only they which were strangers from Israel, but even the Israelites themselves not of the tribe of Lev●, yea the Levites not of the family of Aaron, could not eat hereof, Tostat. Borrhaius, Osiander: though Simlerus thinketh otherwise, understanding by strangers such as were polluted and unclean, because the lay people might eat of their peace offerings. But though the people might eat of their ordinary peace offerings, yet here because the Priests were the offerers, they only must eat thereof: yea here is no exception of their wives, or children. Lippom. 4. The flesh and bread must be eaten the same day, if any remained till the morning, it should be burnt with fire: this is required, lest by reserving any part thereof, either they might grow into contempt of the holy things, making no difference between them, and their ordinary food, which they might reserve at their pleasure; or lest that which remained might be abused to superstition, Simler. And whereas in ordinary peace offerings they might eat of it the next day, but not upon the third day, Levit. 7.18. but no part of this must be eaten the second day: this was to show that this ram of consecration was a more holy thing, than their ordinary peace offerings, Tostat. quaest. 16. QUEST. XL. Whether all these rites were of the necessity of the consecration. Vers. 35 THou shalt do thus unto Aaron, and to his sons, etc. 1. Some are of opinion, that all things here prescribed to be observed and done, were the necessitate consecrationis, of the necessity of the consecration, and if any thing were omitted, the consecration was void, R. Solomon, Lyranus. But this is not like, that if any thing were neglected in the manner of eating, in respect of the place, persons, or time, that their consecration should thereby have been void: as Levit 10.17. Aaron being in grief for the sudden death of Nadab and Abihu, forgot the sin offering, which they should have eaten, and suffered it to be all burnt: and this was the eighth day after their consecration, Levit. 9.2. when as yet the anointing was fresh upon them, and they did not yet come forth of the doors of the Tabernacle, Levit. 10.7. And yet, notwithstanding this negligence, there was no nullity of Aaron's consecration, Tostat. qu●st. 18. 2. Therefore Tostatus opinion is rather to be received, that some things were of necessity in the consecration, as the washing, anointing of the Priests, the putting on of the priestly apparel, the sprinkling of themselves, and their garments: some things were only de solennitate, belonging to the solemnity of the consecration: as the seething, and eating of it in the holy place, and eating it the same day: it was a sin to omit any of these: but thereby their consecration was not made void. QUEST. XLI. Why the consecration of the Priests continued seven days. Vers. 35. SEven days shalt thou consecrate them, etc. 1. This consecration of the Priests was to continue seven days together, that both the Priests hereby might be confirmed in their vocation, and be assured thereof, that they were thereunto appointed of God: and that the people also might thereby take better notice, that they were set apart by the Lord for that holy function, Osiander. 2. And further hereby thus much was signified, that as the Priests seven days together were consecrated, so we, per totum vitae curriculum, throughout the whole course of our life, should be consecrated, and addicted to God's service, Simler. Marbach. 3. Likewise we are hereby admonished, Pontificem continuo proficere, non posse repente summum fieri, etc. that the Priest must daily increase, and go forward, that he cannot be made perfect at once, that many gifts and graces are required in him, Lippoman. 4. It also showeth, that as their consecration was not perfect before the seventh day, so we cannot attain to perfection in this life, Osiander. QUEST. XLII. Whether all the sacrifices of the first day, were iterated seven days together, or the sacrifice for sin only. Vers. 36. ANd shalt offer every day a calf. 1. Lyranus thinketh, that not only a calf for a sin offering was sacrificed every day, but two rams also; so that seven calves were offered, and fourteen rams in these seven days: So also Simler. Borrh. Lippom. Pelican. But seeing there is no mention made but only of the sin offering, we have no warrant to imagine any other sacrifice to have been iterated but that, as belonging to their consecration. 2. josephus thinketh yet more, that all things were iterated every day, which were done upon the first day, as the anointing of them, and the sprinkling of the Priests themselves, and their garments. But this is not like, that their consecration was iterated: it was sufficient for them once to be consecrated: and seeing the ram of consecration was killed only upon the first day, with the blood whereof they were sprinkled; they were so sprinkled but upon the first day. 3. Tostatus his opinion is, that the calf which was the sacrifice for sin, and the consecration ram were offered every day: express mention is made of the one, and the other is implied in these words, seven days shalt thou fill their hands, that is, put into their hands part of the peace offering, to be shaken to & fro before the Lord, as is prescribed, vers. 24. Now the ram of burnt offering needed not to be daily offered during these seven days, because there were every day morning and evening a lamb offered for a burnt sacrifice, Sic Tostat. But this opinion cannot stand: 1. Seeing Moses is bid to take two rams, chap. 24.2. it is like, that either both of them were venued every day, or none: 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministry, (as is before showed) whereof the hand was the organ and instrument: it is not literally to be pressed, to signify the putting of the things offered into their hands. 4. Therefore according to the words of the text, of all the sacrifices appointed for the first day, only the calf which is the sin offering, is prescribed to be iterated: and the reason is, because it was to cleanse and purify the Altar, Levit. 8.15. But only in this sacrifice were the horns of the Altar touched with blood, and so sanctified, which was not done in any of the other sacrifices. QUEST. XLIII. To what end the sin offering was offered every day of the seven. Vers. 36. THou shalt offer every day a calf, etc. for reconciliation, or to make atonement. 1. This reconciliation was not only made for the sin of the Priests, as thinketh Tostatus: for the horns of the Altar were laid on with this blood, whereby it was purified, Levit. 8.15. 2. Neither yet was this sin offering prescribed only, ad expiandum Altar, to cleanse the Altar, as thinketh Osiander, Calvin. For he had said before, seven days shalt thou consecrate them, that is, the Priests: and then it followeth, and shalt offer every day, etc. so that this daily offering for the space of seven days, belonged unto the consecration of the Priests. 3. Therefore the end of this sacrifice for sin, was both to make atonement for Aaron and his sons, as also to purify and cleanse the Altar, junius. QUEST. XLIV. How the Altar was cleansed, and why. Vers. 36. ANd thou shalt cleanse the Altar. 1. After the consecration of the Priests, is set forth their Ministry and service, both at the Altar of burnt offering, and in the golden altar, in the next Chapter. Here three things are declared, concerning the Altar of burnt offering: 1. How it should be purified: 2. What should be offered thereon: 3. The profit and benefit that should come thereby: the Lord would there come unto them, and speak with them, vers. 42. and dwell among them, vers. 45. Lyranus. 2. Two things are required to the purifying of the Altar: it must first be cleansed, not that it was polluted of itself; but to show, that in respect of man, omnia corruptione naturae profana ob peccatum, etc. that all things by the corruption of our nature are profane, because of sin, Gallas. Marbach. As also it was not only cleansed, but sanctified, and set apart for holy uses: that it should not be lawful to offer their sacrifices elsewhere, but upon that Altar, Osiander. 3. To the cleansing of the Altar, two things only were required: the blood of the sacrifice was laid upon the horns of the Altar, and it was anointed with oil, Borrh. Tostatus beside saith, that the blood which was poured upon the Altar was rubbed and scraped off, and it was cleansed from the ashes. But neither of these were now needful to be done: for the Altar yet neither had much blood poured into it, nor was full of ashes, this being the first time of hallowing and consecrating it. And though the Latin text so read, Numb. 4.13. mundabis ill●d cinere, thou shalt cleanse it from the ashes, the word is dishun, they shall take the ashes from it, when they were to remove the Altar: but the ashes did not de●ile the Altar. QUEST. XLV. How the Altar sanctified whatsoever touched it. Vers. 37. SO the Altar shall be most holy. 1. This name kodesh kadashim, holy of holies, that is, most holy, was peculiar unto that place of the Tabernacle where the Ark was: but here it is used in another sense, Lyran. And thereby is signified, that it should be most holy in respect of the use, because it should sanctify whatsoever touched it, as it followeth in the next words, Oleaster. 2. Whatsoever toucheth it shall be holy. Which Tostatus expoundeth thus: that every one which cometh to the Altar, must be sanctified before, and so he referreth it to the persons. So also Vatabl. Osiander. But the text showeth that by touching of the Altar, the thing should thereby be sanctified, and made holy. Rab. Solomon expoundeth it thus, that if any thing to be offered upon the Altar, should chance to gather any pollution, it was mundified and cleansed by the Altar. But the meaning rather is, that such things as were offered upon the Altar, were thereby sanctified, that is, consecrated to an holy use, and were no more to return to any profane use: and the things offered therein, were only to be eaten by the Priests, Lippoman. And this interpretation is confirmed by the words of our blessed Saviour, Matth. 23.19. Ye fools and blind, whether is greater, the offering, or the Altar, which sanctifieth the offering? junius, Gallas. QUEST. XLVI. Of the daily sacrifice, with the rites thereof. Vers. 38. TWo lambs of a year old. 1. These lambs were to be offered daily beside all their other extraordinary sacrifices, as burnt-offerings, peace-offerings, and whatsoever else, Tostat. 2. For the age of them, Lyranus thinketh, that if they were under a year old, from eight days old and upward they might be offered. But that is not like; a lamb of a month old cannot be said to be a year old: this than is required, that it should be a perfect beast, and of sufficient growth, Simler. 3. There are four things required for the daily sacrifice; a lamb, fine flower, oil, and wine: whereby all the fruits of the earth, and the kinds thereof are signified, Cajetan. God will have nothing lacking to the daily sacrifice: as he would have flesh offered, so likewise bread and wine, Tostat. qu. 20. 4. This sacrifice was to be done continually, to make a difference between this and other sacrifices, which were not to be offered continually, but as they had occasion, Tostat. 5. And this daily sacrifice was of the kind of burnt-offerings, it was to be wholly burnt upon the Altar, together with the wine and oil, which should be poured upon it: as it is called a burnt offering, vers. 41. 6. But this daily sacrifice could not be offered continually, while they were in the desert: it was to be put in practice when they came into the land of Canaan: as is evident by the like Laws concerning other sacrifices and offerings, Numb. 15.2. When ye are come into the land of your habitation, and will make an offering, etc. for many things were neglected in the wilderness by reason of their continual travel, and want of necessary things: and therefore the Lord saith, when they are come into the land of Canaan, Ye shall not do after all these things, which ye die here this day, Deut. 12.8. Tostat. qu. 20. 7. The time of the offering these two lambs, was in the morning, and between the two evenings: which was not after the Sun set, as Oleaster; who noteth the word ghereb, evening, to be taken either for the twilight after Sun set, or for the night itself: but the time was rather, inter occasum solis, & solemn propinquum occasni, between the setting of the Sun, and the declining of the Sun, Cajetan: which might be from the ninth hour: for from thence began the time of the evening sacrifice: as josephus. See more hereof, chap. 16. qu. 10. 8. So this continual and daily sacrifice is commanded and set forth in these six things: 1. It was a burnt offering, that is, wholly consumed upon the Altar. 2. It was acceptable, of a sweet savour. 3. It was continual. 4. In respect of the place, it must be offered at the door of the Tabernacle. 5. And for the fruit thereof, there the Lord will appoint to speak with them, Cajetan. 6. And beside, this sacrifice had both fine slower, wine, and oil to attend upon it. QUEST. XLVII. How much the Hin contained. Vers. 40. A Tenth part of fine flower, and the fourth part of an Hin of oil. The tenth part of an Epha is meant, as it is expounded, Numb. 28.5. which was a Ghomer, chap. 16.36. containing about three pints, so much as 42. eggs can receive: of this measure see before, chap. 16. quest. 24. Now it is to be showed how much this measure of the Hin contained, which was a measure of liquid things, as the Ghomer and Epha were of dry: 1. Some think that it cannot now be certainly known how much the Hebrew measures contained, Lyran. Tostat. Cajetan. and so they leave it as uncertain. 2. Lyranus allegeth out of Papia●, that there were two kind of measures called the Hin, the greater, which held four quarts of Paris measure, and the less, two quarts. But it is evident, that the measure of the Hin was but one, and that of a certain quaintity, which was well known: as mention thereof is made, Numb. 15.4, 5.7.10. and in diverse other places. And it neither was so little to contain two quarts, nor so large to hold four. 3. Pelargus thinketh the Hin contained two Sextaries and an half: the Sextarius being a measure, according to Glarean, of four inches long, three inches deep, and as many broad, is about our pint and half: so that in this account, the Hin should not receive four pints in all. 4. Some think it held four Sextarii, which make six pints, Borrh. and this account agreeth with the computation of the Hebrews: who do generally hold, that the Hin contained twelve of the measure called Log: and a Log held six eggs: so that the Hin was of the capacity of 72. eggs: and the fourth part thereof then must be of the content of 18. eggs. Sic. jun. Lippoman. Simler. Gallas. which is a pint and quarter of ale measure: for there go unto a pint of our English measure, as much as fourteen eg-shels do contain. QUEST. XLVIII. Of the spiritual application of the Altar, and daily sacrifice. THe spiritual signification of these things is this: 1. Christ is our Altar, whereby we are sanctified; he is, & ara & victima both our Altar, and the sacrifice: of this Altar the Apostle speaketh, Heb. 13. ●●▪ Heb. 13.10. We have an Altar, whereof they have no authority, which serve in the Tabernacle, Gallasius. 2. By the daily sacrifice of the lambs Christ also is signified, who is the Lamb of God that taketh away the sins of the world, Simler. 3. By the bread and wine which was offered, Lippoman would have represented the Eucharist, which is ministered with bread and wine. Rather it signifieth, Christum pro nobis oblatum cibum esse & potum, that Christ offered for us, is both our meat and drink to be received by faith, Osiander. 4. The offering of the one in the morning, the other at evening, Cyprian thus applieth: Lib. 2. epistol▪ epist. 3. Vt hora sacrificii, ostender●t vesp●ram & oscasum mundi; That the hour of the sacrifice should signify the evening and Sun set of the world, when Christ should be offered. Bernard understandeth two oblations of Christ; one when he was offered and presented by his parents in the Temple; the other when he was offered upon the cross: at the first oblation he was received, inter brachia Simeonis, Serm. 2. & 3. the purific. ●eat. Mariae▪ between the arms of Simeon: in the second, inter brachia crucis, between the arms of the cross. Lippoman thus: Ag●us vesper●inus Deminum morie●tem praefigurat, etc. The evening lamb did prefigure Christ dying, the morning lamb Christ rising again from the dead. But rather hereby is signified that Christ from the morning to the even, from the beginning of the world unto the end, is the Saviour of all them that trust in him: he is the Lamb which was slain from the beginning of the world, Osiander. And by this daily offering and that twice done, is showed, that we have daily need of reconciliation: that Christ's blood should continually be applied unto us by faith, Simler. And by this daily sacrifice twice offered, the Israelites were admonished, ut à principio ad finem d●●i, ad Dei misericordiam confugerent; that from the beginning to the end of the day, they should flee unto God's mercy. And that this continual sacrifice was an evident figure of Christ, is evident, because it is prophesied to cease at the coming of the Messiah, Dan. 9.27. for the shadow must give place to the body, Calvin. QUEST. XLIX. How the Lord appointed with the children of Israel. Vers. 43. THere I will appoint, or meet with the children of Israel, etc. 1. Here the reason is given from the notation of the word, why it was called before, ohel maghed, the Tabernacle of appointment or meeting, because the Lord would meet with them there: it is derived rather of i●ghad, which signifieth to meet, or appoint a time; than of ghadah to testify, Calvine. 2. Here the Lord will appoint with Israel; not by speaking himself unto them: for after the Lord had spoken unto them out of mount Sinai, when he delivered the Law, and the people were afraid of God's voice, and desired that Moses might speak unto them; the Lord after that did not speak himself, but declared his will by Moses, Tostat. qu. 21. 3. Where it is said in the former verse, where I will make appointment with you, to speak unto thee there; caietan's note is somewhat curious: that God in respect of the Levites, promittit se dunta●a● paratum, promiseth only to be ready: but with Moses he promiseth to speak: for by with you the Lord meaneth the Israelites, with whom he will speak by Moses, as it followeth vers. 43. QUEST. L. What the Lord promiseth to sanctify. Vers. 43. IT shall be sanctified by my glory. 1. junius referreth this to the Israelites, that every one of them should be sanctified by the Lord. But that were too general: it is evident by the next verse, where the Lord speaketh of sanctifying the Tabernacle, the Altar, and the Priests, that he meaneth a special sanctification, and consecration to holy uses. 2. The most do supplie place, and understand it of the Tabernacle: but that is expressed afterward, I will sanctify the Tabernacle. 3. Therefore the speech is more general; that he will sanctify by his presence: and what things he will sanctify, is expressed in the next verse in particular, the Tabernacle, the Altar, Aaron and his sons. QUEST. LI. What is meant here by God's glory. BY my glory. 1. Some interpret it, To my glory, because that was the end wherefore the Lord appointed all those things. 2. Some do understand it of Christ, who is the glory of God, without whom nothing is sanctified in the Church: this glory Moses desired to see, chap. 33. 3. Lyranus and Lippoman refer it to the coming down of fire upon Aaron's sacrifice, Levit. 9 4. Tostatus to that example of God's power in destroying Nadab and Abihu with fire, for offering strange fire: and thereupon the Lord saith, Levit. 10.3. I will be sanctified in them that come near me, and before all the people will I be glorified. But this promise of God is not so to be restrained, to one or two of God's glorious works. 5. Therefore by glory the Lord understandeth gloriosam praesentiam, his glorious presence, Vatablus: as Exodus 40.34. Then the cloud covered the Tabernacle, etc. and the glory of the Lord filled the Tabernacle, Oleaster. QUEST. LII. How the Lord is said here to sanctify Aaron. Vers. 44. I Will sanctify also Aaron, etc. 1. Lyranus understandeth this of their consecration: which although it were described already, non adhuc tamen erat in executione posita: yet it was not hitherto put in execution: but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies: for they were not God's glory, whereby he saith he will sanctify them. 2. Tostatus referreth it to that miraculous approbation of Aaron, and his two sons Eleazar and Ithamar, by showing his fierce wrath in the sudden destruction of his other two sons Nadab and Abihu. But as Aaron and his sons are promised to be sanctified, so the Altar also shall be sanctified: but the Altar was not sanctified by that example of judgement. 3. Therefore the meaning is this, that as God had prescribed the external rites of their consecration, so he promiseth, see in his efficacem fore, that he will be effectual in them, Simler. Divina actio sanctificans aderit, etc. The divine sanctifying action shall be present, Cajetan: lest they might think, that their sanctification depended upon the outward ceremonies of their consecration. For those external things were used only, ut verae sanctificationis symbola, as signs or symbols of the true sanctification. QUEST. LIII. How the Lord is said to dwell among them. Vers. 45. ANd I will dwell among the children of Israel. 1. We must make a difference between God's general presence every where, and his gracious presence in his Church: his presence of power is in all places, but his presence of grace is only among his own servants, Simler. So God is said sometime to be with his children, when he blesseth and prospereth them: as Potiphar saw that God was with joseph, Gen. 39 and he is said not to be among them, when he withdraweth his favour and assistance: as Moses saith unto the people, Numb. 14.42. The Lord is not among you, and therefore they were in that place overthrown of their enemies. Thus also Thomas distinguisheth of God's presence: Est communis modus, 1. p.q. 43. ar. 3. in Cor. etc. There is a common manner of Gods being every where and in all things, per essentiam, potentiam, pr●sentiam, by his essence, power, and presence: est alius modus specialis, and there is another special way of Gods being present: sicut amatum in amant●; as that which is loved is present in him that loveth: as our Saviour saith, If any man love me, &c, my father will love him, and we will come unto him, and we will dwell with him, joh. 14.23. And so the Lord is said to dwell here among his people. 2. And here also there is special relation to the situation of the Tabernacle, which was set up in the midst of the tribes: three of them pitching before, three behind, and three of each side; and in that respect God also is said to dwell in the midst of them, because his Tabernacle, which the Lord made his habitation, was in the midst of the host, Tostat. qu. 21. 3. But this must be understood conditionally, that the Lord would dwell among them, so long as they worshipped him aright, as he commanded them, Osiander. 4▪ And so he will not only dwell among them, but work such wonders among them, that they shall by experience know, that God only, and none other, delivered them out of Egypt to serve him, Tostat. ibid. 4. Places of Doctrine. 1. Doct. No perfection in the Priesthood of the law. Vers. 1. TAke a young bullock, etc. This first sacrifice being offered for the sin of the Priests that were to be consecrated, aught to put them in mind, that they themselves were sinners, and had need of sacrifice, Oleaster. Which evidently proclaimed, that there was no perfection in their Ministry, but that they were to look for an high Priest so perfect, that needed not first to offer sacrifice for his own sins, as the Priests of the law did, Hebr. 7.27. 2. Doct. Of dividing the Word aright. Vers. 17. THou shalt cut the ram in pieces. To this usage of the law, the holy Apostle seemeth to allude, exhorting Timothy to divide the Word aright, 2 Tim. 2.15. that as the Priest divided the sacrifice, and laid every part in order, and as he in other sacrifices gave the Lord his part, and took the Priest's part, and delivered the rest to the people: so the Minister of God should: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divide the Word aright, deliver the true sense thereof; not wrest or deprave it with false glosses, or feigned allusions, as the Valentinians abused the Scripture: and Origen is found herein to have been in great fault, Simlerus. 3. Doct. Of the imposition of hands. Vers. 21. THou shalt sprinkle it upon Aaron, etc. These ceremonies of washing, anointing, sprinkling, which were used in the consecration of the Priests of the old Testament, are not requisite now. The Apostles in the new Testament used imposition of hands: as the Deacons are ordained by imposition of hands, Act. 7.8. So thy prayed and laid their hands upon Saul and Barnabas, and sent them forth for the work of the Ministry, Act. 13.4. which external observation is yet retained in the Church of God: whereby, 1. They which are ordained, are confirmed in their calling: 2. They are admonished, that their ability and sufficiency for that calling, is not of themselves, but from him, in whose name, hands are imposed upon them. 3. It is a sign of God's protection and assistance, if they be diligent in their calling, that his hand shall protect them. 4. And if they be unfaithful, that his hand shall be upon them to judge them: in this sense the Prophet David saith, Thine hand is heavy upon me day and night, Psal. 32.4. Marbach. 5. Places of Controversy. 1. Cont. Against the anointing of Priests with oil in their consecration. Vers. 7. THou shall take the anointing oil. This oil was a sign of the graces of the Spirit, which should be poured abundantly upon Christ the true high Priest, as the Prophet David saith, Psal. 45.7. Thy God hath anointed thee with the oil of gladness above thy fellows. This ceremony then of anointing being fulfilled in Christ, it savoureth of judaism to revive this ceremony now, as the Romanists do in the consecration of their Bishops and Priests. This were to be wiser than Christ, who commanded no such thing to be done, and than his Apostles, who used no such ceremony in the ordaining of Ministers, Gallas. 2. Cont. Against the anointing of the fingers. Vers. 20. ANd upon the thumb of the right hand. The Romanists retain the like ceremony in ordaining of their Priests: for they anoint their thumbs, and forefingers with oil, as Aaron's thumb was with blood, that those fingers may be consecrated to handle the bread in the Eucharist, which they call the Lords body. But we read not, that either Christ himself, or his Apostles anointed their fingers for the consecrating of the Sacrament: these than the Apostle calleth the commandments of man, touch not, taste not, handle not, Colos. 2.21. Gallas. 3. Cont. That the ram signified not Peter. Verse, 19 ANd thou shalt take the other ram. These two rams some would have signify Peter and Paul; the ram of burnt offering, which was wholly consumed, they say, signifieth Paul, amore Christi totum incensum, that was wholly set on fire with the love of Christ: the other ram, wherewith they anointed the ear, thumb and toe of the Priests, did prefigure Peter; Nam Ecclesiam Romanae obedie●dum est in his▪ quae sunt fidei; For the Church of Rome must be obeyed in those things which belong unto faith, which cometh by hearing: and this is signified by touching the ear: likewise in those things which concern manners, which is understood by anointing the hands and feet, which are instruments of all actions, Gloss. ordinar. Moraliter. Contra. 1. And was not Peter wholly ravished, and set on fire also with the love of Christ, as well as Paul? If not, why do you prefer him before Paul? 2. If faith come by hearing, how should the Pope be obeyed in doctrine, seeing he useth not to preach, to be heard? 3. In matters of faith, not only the Roman Church, but any other is to be heard and followed: but seeing the Roman Church teacheth doctrines contrary to faith, there it may worthily be left. 4. And will they have us to follow them in manners also? The Pope and his Cardinals, (no marvel) give such good example of life, that it is pity that they are not imitated. They that know Rome, and the general profaneness, and licentious living there, though never so much addicted to the Popish religion, I think would be ashamed to follow their conversation. 5. This ram signifieth Christ, by whose blood only we are purged, our ears, hands, and all other parts sanctified: of whom the Prophet speaketh, Isai. 50.4. He will waken mine ear, as the learned: it is blasphemy therefore to apply it to Peter: he sanctifieth not the ear, Christ indeed healed the ear which Peter cut off. I hope they will not say, that Peter's blood doth sanctify them. 6. Oleaster giveth a better sense of this place, Nihil aliud hujusmodi sanguinis respersione adumbrari video, quam Sacerdotum punitionem, etc. I see nothing else shadowed forth by this sprinkling of blood, than the punishment of the Priests, Si negligentiores in audiendis ejus mandatis, etc. If they should be negligent in hearing God's Commandments, and in the executing of their ministry, etc. Let the Pope and popelings therefore look unto it, that they smart not for it one day, in neglecting Gods Commandments in respect of their own traditions. 4. Controu. Of the elevation of the host, and of the sign of the cross, Sa. Vers. 24. THou shalt shake them to and fro. The Latin text readeth, Thou shalt sanctify them, elevating, or lifting them up. Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament: and Lyranus and Tostatus observe, that the Priest shaking them to and fro, and lifting them up and down, in this motion, made as it were a sign of the cross in the air. Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law? If such rites as shadowed forth Christ, be still to be used, to what end died Christ? The Jews, that think Christ not yet to be come, have some colour in retaining their legal ceremonies: but seeing Christians do believe that Christ the body and substance of the Law is come; in him all those shadows are determined. 2. Neither was it yet revealed unto them how Christ should suffer, and whereon he should be offered, therefore it is not like, that the moving of those things up and down, and to and fro, had any such signification. 3. Neither was the cross of Christ of that fashion, that as much should be left above the crossing in the head, as under it in the feet, so that the upright piece should be crossed in the midst: after which similitude this motion of the Priests hands seemed to be, up and down, and then sidewayes to and fro. 5. Controu. Against the burying of Bishops in their Pontificials. Vers. 29. ANd the holy garments, which are Aaron's, shall be his sons after him. It was not the fashion then among the Hebrews, as it is now among the Romanists, for their high Priest to be buried in his priestly robes: as now their Bishops are entombed in their pontificials. Lippoman, one of their own Writers, giveth this note hereupon: Lest any should say Aaron shall use the pontifical vestures all his life time, and when he dieth, ipse eisdem indutus tumulabitur, he shall be buried in them, etc. He seemeth closely to glance at that superstitious use practised among them▪ Simlerus ghesseth well at the cause of this ridiculous usage: I cannot tell (saith he) why they should do so; nisi fortè ut mortui fungantur munere suo, quod vivi nunquam fecêre; unless it be, that they might exercise their function when they are dead, which they never did being alive. 6. Controu. Of the lawfulness of Minister's marriage, and the legitimation of their children. Vers. 29. SHall be his sons after him, etc. Tostatus here thus noteth; that because in the old Testament the Priests had wives, the sons succeeded their fathers, as others did in civil principalities: but now in the new Testament, sacerdotes non habent uxores▪ the Priests have no wives, and therefore their sons succeed them not, because they have no sons: and if they have sometime sons, illegitimi sunt, they are illegitimate, etc. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives, of whom was exacted a greater legal purity, in outward observations, than now: why should the Ministers of the new Testament be restrained in the times of the Gospel, which hath given us liberty that were in bondage under the Law? 2. Then the sons succeeded the fathers in the priesthood, both because the tribes were distinguished, and their families and kindreds divided, that Christ's line of judah might be continued, and then the service of the Tabernacle, consisting chiefly in external observations, required no such exactness, but that the son might be fit to succeed his father in the priesthood; especially God giving an extraordinary blessing unto that lineal succession: but now it is not fit that children should always succeed their fathers, because the Gospel requireth a greater sufficiency: and the child is not always heir of his father's gifts: but where the son is endued with sufficient parts, to take upon him his father's charge, there is no reason why he should be barred. We see in these days that diverse learned men, Ministers and Professors under the Gospel, God's blessing upon Ministers sons. have left behind them their son's men of worthy parts: as josias Simlerus had a son of the same name, who writ the Dedicatory Epistle to his father's learned Commentaries upon Exodus; David Pareus that learned man, hath likewise his son Philip Pareus, who hath written of Logic: Kicherman the Author of his Logic, and politic Systemata, succeeded his father, in Gymnasio patrio, in his father's school. And diverse such beside might be named. 3. And doth he think indeed, that the sons of Priests are illegitimate, and unfit to succeed their fathers? What thinketh he of diverse Popes, that were Priest sons? as Bonifacius the first, Felix the third, Agapetus the first, Sylvester, Theodorus, Hadrianus, Benedict the 8. john the 12. all which were the sons of Priests: Distinct. 56. c. 2. and Gratian addeth further; quam plures etiam alii inveniuntur de sacerdotibus nati; and diverse beside are found to have been borne of Priests. 4. Indeed they which have sons, and are not married, which is no rare thing in the Popish Clergy, do leave an illegitimate seed behind them: but such as are borne in lawful matrimony, are an holy seed, of what calling soever their parents be: for both, marriage among all men is honourable, Hebr. 13.4. and so consequently among Ministers: and their children are holy, 1 Cor. 7.14. They therefore that condemn their marriage, and make their children illegitimate, and so unholy, do contradict the holy Apostle, and in a manner give him the lie. See more Synops. C●ntur. 1. ●●r. 77. 7. Controu. That the wicked do not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof. Like as none which were not of Aaron's family were admitted to the eating of this holy meat: so none but those which are of Christ's family indeed, and do believe in him, can be partakers of his body and blood: for whosoever eateth my flesh, and drinketh my blood (saith our blessed Saviour) hath everlasting life, joh. 6.54. They therefore are grossly deceived, who think that the wicked and unbelievers do eat the very flesh, and drink the very blood of Christ in the Eucharist, Simler, for than it would follow upon our blessed Saviour's words, that they should have everlasting life also. See more, Synops. C●nt. 3. ●rr. 27. 8. Controu. Against the reservation of the Sacrament. Vers. 34. IF aught of the flesh, etc. or of the bread remain unto the morning, thou shalt burn it with fire. This was commanded, lest that which remained of the holy flesh and bread might either be profaned, or might be superstitiously abused. It therefore may seem strange, that the Romanists, which are in other things so superstitiously addicted to the rites and usages of the Law, do not also follow the same herein; but rather have taken up a contrary use, in reserving the consecrate host, hanging of it up in a pix, and adoring it: for this is a true position; sacramenti rati● non dura● extra usum, that set apart the use, and the sacramental respect ceaseth, Simler. For as the water used in Baptism, is no more a sacrament, extra usum, out of the use, but is as other common water; so neither are the bread and wine in the Eucharist. For the more full handling of this point I likewise refer the Reader to Synops. Cent. 3. err. 19 9 Controu. Against the continual sacrifice of the Mass. Vers. 38. THis is that which thou shalt present upon the Altar, etc. two lambs, etc. day by day continually. To this daily and continual sacrifice, the Romanists resemble and compare their continual sacrifice of the Mass: and they hold them as Antichrists, that do abolish it, as Antiochus abolished the daily sacrifice, Ex Simlero. 1. There is no external sacrifice now remaining under the Gospel daily to be iterated: for Christ was once offered to take away the sins of many, Heb. 9.28. he is not then to be often sacrificed. 2. Antiochus was the forerunner of Antichrist, because he abolished the daily sacrifice before the time, which was to continue until the Messiah came: but Christ himself by the one oblation of himself once offered, was at his coming to abolish the daily sacrifice, as it is prophesied, Dan. 9.27. He shall cause the sacrifice and oblation to cease: not only for that he took away from the incredulous Jew's their City, Temple, and sacrifice: but because he was the body and substance of those sacrifices which are not now to be iterated and repeated; seeing (as the Apostle saith) With one offering he hath consecrated for ever, them that are sanctified, Heb. 10.14. which sacrifice of Christ is often to be celebrated by way of thankful commemoration, not to be iterated by any external oblation. 10. Controu. That, do this, in the institution of the Eucharist signifieth not, to sacrifice this. Vers. 39 THou shalt present or make ready one lamb in the morning. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah, thou shalt make: that is, sacrifice or offer. The Romanists would take advantage by this word, because to make here signifieth to sacrifice, that it should be so taken, when Christ said, in the institution of the Sacrament, hoc facite, do this, as if he should say, sacrificate, sacrifice ye this. Gallasius here maketh mention, how a certain Sorbonist, than a Popish Bishop, but illius harae por●us, a swine out of the same sty, to use his own words, in a certain book written against the Protestants, did make this word a chief foundation of the Missal sacrifice. Contra. 1. But this will afford them small help: for this word ghashah, to do, is of a general signification, and is applied to diverse senses, according to the circumstance of the place: as Genes. 11.4. faciamus nobis nomen, let us make, (that is) get us a name: Gen. 18.7. fecit vitulum, he made the calf (that is) killed it, or made it ready. Likewise, 2 Sam. 13.6. Faciat mihi cibum, let her make me meat, (that is) prepare it: it doth not therefore always signify to sacrifice. And our Saviour, when he saith, this do, etc. hath relation to the former words, take eat, as S. Paul showeth, 1 Cor. 11.24. 2. The sacrifices of the Law were types and figures of Christ's sacrifice, the shadow of the body, they did not prefigure aliud umbratile sacrificium, another shadowing sacrifice, such as is the imaginary sacrifice of the Mass. 3. And there remaineth now no external ceremonial sacrifice, but only spiritual, by us to be offered unto God, as S. Peter showeth: Ye are an holy Priesthood, to offer up spiritual sacrifices acceptable to God by jesus Christ, 1 Pet. 2.5. Marbach. See further of this controversy, Synops. Cent. 3. err. 31. Vers. 44. I will sanctify also Aaron, etc. Cajetan out of this place would prove the Sacrament of Orders in the new Testament, calling them Heretics that deny it: thus inferring, Si specialis divina actio sanctificans Aaron, etc. If there were present a divine action sanctifying Aaron, to execute his office; much more in the time of grace, specialis divina actio concurrit ad sanctificandum aliquos, etc. a special divine action concurreth to sanctify some, ut sacerdotio fungantur, to execute the Priesthood. 11. Controu. That there is no Sacrament of Orders. COntra. 1. cajetan's argument is not good, that where there is a grace conferred by an outward sign, there necessarily should be a Sacrament: for presently upon David's anointing by Samuel, the Spirit of the Lord came upon him, 1 Sam. 16.13. yet I think he will not make it a Sacrament to be anointed King. 2. It is likewise false, that always the inward grace concurreth with the outward sign; for this were to tie God's grace and Spirit to the element. Nadab and Abihu were consecrated as well as the rest of Aaron's sons, but they were not sanctified: the very next day after their consecration ended, which was the eighth day, they were destroyed for abusing their office, in offering strange fire, Levit. 10.1. 3. Neither is there now any external Priesthood in the new Testament, to be exercised in the Church: but the Priesthood of the new Testament resteth in the person of Christ, Thou art a Priest for ever, after the order of Melchisedek, Hebr. 7.21. See further, Syn. C●ntur. 3. aror. 107. Controu. 12. Against Pythagoras, concerning the lawfulness of the legal sacrifices. NOw in the last place, in that the Lord himself gave direction unto his people, concerning diverse kinds of sacrifices of beasts: the opinion of Pythagoras appeareth to be ridiculous and foolish, who condemned all such sacrificing of beasts, as the Poet describeth it in this manner: Nec satis est, quod tale nefas committitur: ipsos Inscripsére Deos sceleri, numenque supremum Cade laboriferi credunt gandere juvenci. They think it not enough, themselves evil for to do, But make the gods above, as parties thereunto; As though they joyed to see, a painful bullock slain to be. But herein was Pythagoras' error and ignorance, that he could not conceive, Deum sine expiatione 〈◊〉 placari, that God could not be appeased, without some expiation and atonement made. The blood of these sacrifices then shadowed forth the blood of Christ, the only sacrifice of atonement, whereby God was well pleased, not that he delighted in the death of that just one, but in his obedience, wherein God's justice was satisfied: indeed take Christ away, and then the sacrifices of beasts, nihil differunt à profana carnificina, differ nothing from a profane shambles, Calvin. 6. Moral observations. 1. Observ. A Bishop must be gentle and full of clemency. Vers. 7. ANd anoint him. Disce Sacerdos Dei esse misericors; Learn thou which are God's Priest and Minister, to be merciful and given to pity, for the which cause the Priests of the old Law were anointed, Oleaster. Which property of gentleness Saint Paul requireth in his Bishop, No striker, not given to filthy lucre, 1 Tim. 3.3. but gentle, no fighter. It is more seemly for a Christian Bishop to win by clemency, than to force by rigour and severity. 2. Observ. Ministers must both teach and live well. Vers. 20. ANd put it upon the lap of Aaron's ear, etc. The laying the blood on the right ear of Aaron, signifieth the right hearing of the Word: on the right thumb, that they should not be hearers of the Word only, but doers: on the right toe, that their conversation should be aright, B. Bab. as S. Paul would have his Bishop unreprovable, 1. Tim. 3.2. 3. Observ. No delays to be used in God's service. Vers. 34. IF ought remain till the morning, etc. As the holy flesh was to be eaten the same day, so hereby the Lord would show, sibi alacriter esse inserviendum, that we must serve him cheerfully, not to use any delays or procrastinations in his service, Simler. As the Prophet David saith, I made haste, and delayed not to keep thy Commandments, Psal. 119.60. CHAP. XXX. 1. The Method and Argument. IN this Chapter is first described another object of the service of the Priests, namely the Altar of incense, to vers. 11. Secondly, such things as were necessary for their Ministry: 1. Money to be collected, vers. 11. to 17. 2. A laver to wash them in, to vers. 22. 3. The anointing oil for consecration, to vers. 33. 4. The sweet perfume for sacrifice, to vers. 38. In the description of the Altar of incense, are set forth: 1. The matter, vers. 1. form and fashion, vers. 2. 2. The parts, the crown and bars, to vers. 6. 3. The situation of it, vers. 6. 4. The use, daily, vers. 7.8. anniversary, vers. 10. In the second part: 1. The collection of the money is appointed in general, by whom it should be given, what, and to what end, vers. 12. then in particular, what shall be given, vers. 13. by whom, vers. 14.15. to what end, vers. 16. 2. The laver is described: 1. The matter and form, vers. 18. 2. The place, vers. 18. 3. The use, for the Priests to wash in vers. 19, 20. 4. The danger, if they do it not, vers. 21. 3. The holy ointment is appointed to be made: 1. The matter, vers. 23, 24. 2. The form, vers. 25. 3. The use, to anoint both the holy things, to vers. 30. and the holy persons, vers. 30. 4. Punishment i● threatened to those which should profane this ointment, to vers. 34. 4. The holy perfume also is commanded to be made: 1. Of what matter, vers. 34. 2. After what manner, vers. 35. 3. How it must be used, vers. 36. 4. The punishment of those which do abuse and profane it. 2. The diverse readings. Vers. 3. The top thereof. B.G.U.I.A.P. better than, the grate thereof, I.S. gag signifieth the ●op or roof. B.G.I. cum cater. B.I. cum cater. B.I. cum caeter. B.G. cum caeter. G.I. cum caeter. B. G. cum caeter. Vers. 4. On either side. B. or, the two sides. V.I.P.A.C.S. better than▪ per singula latera, on every side. L.G. Vers. 6. Where I will meet with thee. B.I.P.A. better than, where I will speak with thee. L. or, appoint my w●rd with thee. C. or, covenant with thee. V. or, appoint with thee. G. the word cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jaghad, to meet with, or to appoint a time. Vers. 10. Aaron shall make reconciliation. B.G.I. cum ca●er. not, Aaron shall pray. L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar, to reconcile. Vers. 19 Shall wash their hands, etc. thereat, G. or, out of it. I.U.P.A.S.C. better than, in it. B.L. minimenum, out of it, H. Vers. 23. Five hundred sicles▪ B.G.U.A.P. cum cater▪ not, five hundred pounds. I. for it had been too great a proportion for an him of oil. And beside, vers. 24. mention is made of the shekel, after the shekel of the Sanctuary. Vers. 33. Take, etc. stacto, onycha, galbanum. B.I.C.L.S.P. better than, myrrh, and clear gum. I.B. cum caeter. B. G. V. G. for myrrh is called before▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●r. Vers. 34. Spices, and pure frankincense. B.G.U.A.P. better than, to refer it to galla●●●, of sweet savour. L. S. C. for a distinction cometh between: or, nard, with the leaves. I. the word i●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sammim, spices so taken, vers. 23. Vers. 34. Every one by itself alone. I. So also Oleaster, better than, of each a like weight. B. G. I. cum cater. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badadh signifieth alone▪ Levit. 13.45. 3. The questions discussed. QUEST. I. Why the narration of the making of the golden Altar is transposed. Vers. 1. THou shalt make an Altar, etc. 1. The Hebrews well observe, that in the sacred histories, we should not always look to have things set down in that order of time, wherein they were done: as the altar of incense was made before the priestly apparel, as is evident, chap. ●7. ●5. and chap. 28. yet it is prescribed to be made after. 2. junius giveth this reason, why the same order is not observed in the prescription, which was in the making, & preparing of these things: because first the things are described, wherein the service and ministry of the Priests consisted: and then the common instruments, and sacred things belonging to their service, as the perfume, and perfume altar, money, and the holy ointment: and so though the order of time he not kept, yet the order of nature seemeth to be observed. But than it is like, if the things are set down in the narration, as the nature of them required, that the same course should have been much more kept, in the framing and making of them. 3. Tostatus thinketh rather, that the order of nature is not here followed: which is, cum sic res narrantur, ut geruntur, when things are so rehearsed, as they were done. But Moses useth an artificial method, in setting down those things together, qua maxim coherent, which most agree in argument, for better understanding: As having made mention of the brazen altar, wherein chiefly consisted the ministry of the Priests, than he cometh to set forth the priestly apparel, and their manner of consecration: first making an end with those things which were of most frequent and necessary use: and then he cometh to describe those things which by reason of the connexion of argument were omitted before, Tostat. qu. 1. But as I refuse not this reason, so I incline rather to the first opinion, ordinis non inquirendam esse nationem, that always a reason must not be enquired of the order of things in Scripture, Pelican. QUEST. II. Wherefore the altar of incense had horns coming out of it. Vers. 2. THe horns thereof shall be of the same, etc. 1. This altar had four ends at the corners coming forth, called horns, like as the other brazen altar had, and of the same fashion, which were not only as certain pomels, as Lyranus: or certain little pillars standing upright▪ but come out somewhat sloping, because they are likened to horns. 2. They were made out of the same matter and wood▪ not graffed in: so that it seemeth there were four quarters at each corner, which came out above like horns, and at the neither end were as feet unto the altar, Cajetan▪ Simler. 3. But Lyranus upon good reason misliketh their opinion, who think that this altar had likewise craticulam, a certain grate or net, which did hang above upon the four horns: for so the golden altar would have been annoyed with the ashes that might fall thorough the grate: and beside, this altar was covered above as a table, which was laid over with plates of gold: whereas the other brazen altar was hollow, and open above, and the grate of brass was made unto it in stead of an hearth, whereon the fire should be made, and the sacrifice laid. 4. Yet Tostatus reason is not good, why nothing hanged upon the horns of the altar of incense, because it is most like that the vessels which were used in the service of that altar, should have there hanged, if any thing did: but only one vessel was needful for the ministration of that altar, namely, a censer to receive the coals, upon the which the incense burned, which he saith was kept upon the brazen altar without in the Court, with other instruments thereto belonging. But that cannot be, for all the instruments of the brazen altar were of brass, which were no● used within the Tabernacle, where all the vessels and instruments were made of gold. It is more like▪ that if any vessels were used about the golden altar, that they were the incense cups, which were made for the golden table, chap. 25.29. But there is no such necessity to make any such supply: for the coals were laid upon the very hearth of the golden altar, and the incense thereupon, as shall be showed afterward. QUEST. III. Wherein this Altar of incense differed from the other. Vers. 3. ANd thou shalt over-lay it with fine gold. This Altar differed much from the brazen Altar: 1. In the bigness of it: this was but a cubit square, and two cubits high; the other was five cubits square, and three cubits high: because the sacrifices were to be burned upon it, and therefore it required a greater space for the fire to be made, and the wood couched thereon, and upon that the sacrifice. 2. This was covered with plates of gold, the other of brass; for the brazen Altar was imbrued with the blood of sacrifices, but this was only for incense, and therefore was made of pure metal. 3. The brazen Altar was made open above, and had a grate in the midst for the ashes to fall thorough: but this was covered above. Hierome thinketh it had craticulam, a grate above for the ashes to fall thorough: but the word is gag, which signifieth tectum, the top or roof, which was overlaid with gold; it was not then like unto a grate. 4. But Cajetan is deceived, who thinketh that this was another difference, that the brazen Altar had, neque parietes, neque tectum; neither walls, nor cover above; but this had both: for the brazen Altar though it had no cover, yet it had sides made of boards, which were covered with brass, as is evident, chap. 27.8. Thou shalt make it hollow of boards. 5. It differed in respect of the place; this being placed within the Tabernacle, the other in the outward Court: the use also was diverse, this only for incense, the other for sacrifices. QUEST. IU. How the incense was burned upon the golden Altar. Vers. 3. ANd the top thereof. This was the upper part of the Altar, which Cajetan calleth mensam, the table; junius, aream, the plain above; josephus, foculum, the hearth, where the incense was burned. 1. Some think that a censer stood upon this golden Altar, which was filled with coals, and the incense was laid upon them: So Genevens. in their description. But if there had been any such golden censer belonging to this Altar, it is like, it being so necessary an instrument for the service of that Altar, that it should not have been omitted; as all the instruments belonging to the golden Table, and to the golden Candlestick, and to the brazen Altar, were described together with the things themselves. 2. Tostatus thinketh, that the vessel wherein they brought coals from the other Altar, and put incense therein, which he calleth, vas receptorium carbonam & thymiamatis, the vessel which received the coals and incense, was kept among other vessels belonging to the brazen Altar, because by this means there should not be tanta circulatio, such going to and fro, as if the censer were still upon the golden Altar: for then the Priest should first go in and fetch it, and then put in coals from the Altar, and carry it in again; whereas if the censer were without, he need but take it from thence at the first, and so carry it in, Tostat. qu. 3. But it is showed before, quest. 2. that this vessel which served for the golden Altar, was by all likelihood of gold, and therefore was not kept among the brazen vessels, which belonged to the burnt offering Altar: neither need it to be imagined, if there were any such censer upon the incense Altar, that the Priest went first in to fetch it; he might at once with some instrument of the brazen altar, carry coals in thither. 3. Wherefore it is more probable, that there was no censer standing upon the golden Altar, to burn incense in: but that the coals were laid upon the hearth, and the incense thereon, and so burned: the reasons are these. 1. Because no mention is made of any such censer, which should not be omitted, Ribera lib. 2. cap. 8. 2. josephus saith there was upon it, joseph. lib. 3. de Antiquit. cap. 5. foculus corona cinctus, a little hearth compassed with a crown: so it seemeth by the description of the Altar, that the crown above served to that end, as an edge to keep in the coals, that they should not fall down. 3. The Apostle speaking of this golden Altar, calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a golden censer, Heb. 9.3. So also josephus giveth it the same name: Lib. ●. de bell. judaic. cap. 6. the Altar itself was but as a great censer, whereon the incense and perfume was burned. 4. And to what end should it have been made as an Altar for incense, if any other instrument were set upon it to receive the coals and incense? any other thing would have served as well as an altar to that end, to be as a seat or place for the censer to stand upon. QUEST. V. Of the placing of the bars, and how the Altar was carried. Vers. 4. THou shalt make rings on either side, etc. 1. The Latin Translator readeth per singula latera, on every side; which Tostatus would help by this exposition, understanding every opposite side; that two rings should be placed on one side, and two more on the other side against it: but two sides were not every side, for there were four sides. Some say that by every side are meant every corner: but that cannot be, for there were two rings on a side: there were not two in a corner, for then there should be eight rings in all: the Hebrew word than is shene●, which signifieth two, not every: this error than ariseth by the mistaking of the word. 2. Cajetan therefore well observeth these three circumstances concerning the placing of these bars. 1. They were not per singula latera, on every side, but only on two sides. 2. In angulis, and in the corners. 3. Et in superiori parte, and in the upper part under the crown. 3. Now whereas this Altar was one cubit broad, yet was it carried upon two bars, and by four men, two at each end: this than taketh away the like scruple and doubt moved by Tostatus before, about the manner of bearing the table of show bread, which he thinketh was carried broadwayes; because otherwise if it had been borne in the length, it being but one cubit in breadth, there should not have been space enough between the bars for two to carry it, qu. 27. in cap. 25, for here we see, that this Altar being but one cubit square, on which side soever the bars were placed, there should be but the space of a cubit between bar and bar to carry it by. QUEST. VI Where the Altar of incense was placed. Vers. 6. THou shalt set before the veil. 1. Augustine is of opinion, Quast. 173. i● Exod. that the golden Altar was in the most holy place; because the Apostle there placeth the golden censer, which Augustine understandeth to be the Altar: for these are the Apostles words; After the second veil was the Tabernacle, which is called the holiest of all, which had the golden censer, and the Ark of the Testament, etc. Heb. 9.4. But that the Apostle is not so to be understood, that the golden censer or altar was within the veil, shall be showed in the next question. Arias Montanus seemeth to be of the same opinion, that, Altar incensierat intra adytum ante arcam ipsam; The Altar of incense was within the oracle before the Ark. So also Origen hom. 9 in Levit. 2. But that the golden Altar was without the second veil, and not in the most holy place, it is evident by these reasons. 1. It is apparent, Exod. 40.26. that after Moses had hung up the veil, within the which the Ark was, than he set without before the veil the golden Altar. 2. Likewise, Levit. 16.12. the high Priest taketh the censer full of burning coals from the Altar, which was before the Lord, and so shall bring it within the veil: this Altar before the Lord was the Altar of incense, not of burnt offering, as Tostatus understandeth it, as appear vers. 18. it was that Altar whereupon reconciliation was made. If then the Priest went from the Altar, and so entered within the veil, than was not the Altar within the veil, Ribera. 3. The high Priest only was to enter into the most holy place, as it followeth, vers. 10. but the other Priests did offer incense upon the Altar, as Nadab and Abihu offered incense before the Lord, Levit. 10. and Zacharie john Baptists father burned incense, who was not the high Priest: for than he should not by lot or by course have burned incense, as he did, Luk. 16. 4. The incense was to be renewed every day twice, morning and evening: but the high Priest entered once only in the year into the most holy place. Augustine answereth, that the high Priest did, semel in anno intrare cum sanguine, once in the year enter with blood to make reconciliation, but with incense he entered often. But the contrary appeareth, Leu. 16.2. where it is said, that the high Priest should not come at all times within the holy place: but if he had come twice every day, he had entered almost at all times. Beside, the Apostle saith, The Priests went always into the first Tabernacle, and accomplished the service; but into the second went the high Priest alone, once every year, not without blood, etc. Now if twice every day the high Priest entered in to burn incense, he had gone as often as he did into the first Tabernacle. QUEST. VII. What the Apostle meaneth by the golden censer, which the most holy place is said to have. BUt a great doubt here is moved, Reconcil▪ how Moses that placeth the golden Altar before the second veil in the first Tabernacle, and the Apostle who saith that the second Tabernacle, which was the most holy place, had the golden censer, and the Ark of the Testament, Heb. 9 4. should be reconciled. 1. Augustine upon this place thinketh that the golden Altar was indeed within the veil, before the Ark: but that is showed to be otherwise in the former question. And so josephus, who was an eyewitness of those things, saith; Candelabrum aureum, mensa●●, & altar's aureum statuerunt in Templo ante adytum; The golden candlestick, the table, and the candlestick they placed in the Temple before the oracle, Lib. 8· Antiquit. cap. 2. The same is the opinion of Theophylact. in Hebr. 9 Beda lib. de Templ. cap. 12. Thom. 1.2. qu. 102. ar. 4. ad. 6. Comestor histor. Exod. cap. 67. Lyran. Exod. 3. Cajetan. Lippoman. Exod. 30. 2. Paul. Burgens. thinketh it is said to be in the most holy place, quoad dignitatis gradum, in respect of the excellency and dignity thereof, because once a year reconciliation was made upon the horns of this Altar, not in respect of the place: therefore it is said, vers 10. this is most holy unto the Lord. But Mathias Thoring replieth, that here Moses speaketh not of the Altar, but de exercitio summi Sacerdotis in altari, of the Ministry of the high Priest upon that Altar which is called most holy. And again, if in this respect it was said to be in the most holy place: by the same reason the brazen Altar should be said to be there, for that is also called most holy, chap. 29.37. 3. Some think that aureum thuribulum, the golden censer, which the Apostle speaketh of, was not the golden Altar, but a golden censer, which was kept in the most holy place, wherein the high Priest offered incense, when he went into the holy place once in the year. Of this opinion is Thomas, and Lyranus in 9 Hebr. and before them Hierom. But this cannot be so for these reasons. 1. Because in Moses description of the Tabernacle, and all things thereto belonging, there is no mention made of any such golden censer in the most holy place. 2. If the Apostle did not thereby mean the golden Altar, than had he omitted one of the principal things in the Sanctuary, which he would not do. 3. Again, the high Priest is first bidden to take a censer full of burning coals of the Altar before the Lord, and so bring it within the veil, Levit. 16.12. He then had not the censer within the veil, but without, Tostat. qu. 6. Riber. lib. 2. cap. 8. 4. And josephus also calleth the Altar of incense without the veil, thuribulum, Lib. 6. the b●ll, jud. cap. 6. the censer; and the Syriake Interpreter, domum aromatum, the house of perfume. 4. Ribera thinketh therefore, that the most holy place is said to have the golden Altar, quia ad ejus ministerium deputatum est, not because it was in it, but because it belonged to the service thereof; for thence the high Priest took the burning coals and incense, when he went to make reconciliation once in the year in the most holy place. 5. But I rather take Tostatus solution here, because the golden Altar, aliquem modum fitus speciale● habebat respectu veli, had a special kind of situation in respect of the veil, which was before the Ark, being had before it, as it is said to be set lippens before the veil: and therefore the holy place behind the second veil may be said to have it, in respect of the near situation to the veil. So 1 King. 6.22. it is said, asher ladebir, the altar, which was to the oracle, or, by the oracle. And Levit. 16.18. it is called the Altar, which was befo●● 〈…〉 was next unto the veil before the Mercy seat, where God's presence was, Ribera 〈…〉 QUEST. 〈…〉 commanded to be burned morning and evening. Vers. 7. ANd Aaron shall 〈…〉 sweet incense, etc. 1. Thomas thinketh that the 〈…〉 pointed to be 〈◊〉 upon the golden Altar to this end, to qualify the 〈…〉 which did arise from the sacrifices of flesh, which were offered 〈…〉 and therefore every morning and evening the incense was burned about 〈…〉 sacrifice was offered. But Tostatus thus confuteth the opinion of Thom●● 〈…〉 not burned just at the same time, but somewhat before the morning sacrific● 〈…〉 after the evening sacrifice: for the incense in the evening was offered, when the 〈…〉 it began to be dark, but the evening sacrifice was not deferred so long, but was prepare 〈…〉 hour, which Act. 3.1. is called the ninth hour of prayer. 2. Though it had concurred with the morning and evening sacrifice, yet there were other extraordinary sacrifices, which were offered at other times, when the incense burned not. 3. And though it might serve to mitigate the savour of one lamb offered morning and evening, yet it could not help this inconvenience, when many sacrifices were offered, yea thousands, as at the dedication of Salomon's Temple. 4. And if the incense had been to this end, it should rather have been appointed to be burned in the same place where the smell of the sacrifices was, in the outward Court, than within in the Tabernacle. 5. It is very like that God so provided, as that the smell of the burnt sacrifices was not grievous and irksome, or offensive; but that rather was by some supernatural work, than by natural means. 2. Therefore this was rather the end why incense was offered, ad majorem reverentiam cultus, for more reverence of God's worship. As among men it is counted an honour, to entertain great persons with sweet odours, and the Gentiles did honour their gods with incense: so the Lord would hereby adorn the service of the Tabernacle, Tostat. qu. 4. And beside, the Lord would hereby have shadowed forth the spiritual incense of his people, which are their prayers, as the Prophet David faith, Let my prayer be directed in thy sight as incense, Psal. 141.2. Borrh. And the golden Altar was a lively type of Christ, by whom the spiritual incense of our prayers is acceptable unto God, Apoc. 8.3. QUEST. IX. Whether any of the lamps burned by day. Vers. 7. WHen he dresseth the lamps thereof. 1. Tostatus following josephus, thinketh that all the seven lamps of the golden candlestick burned and gave light in the night, but three of them only in the day, and that in the morning the Priest did put out four of them, and at night again he did set them up. So also Lyranus. 2. But I rather herein suscribe to the opinion of Vatablus and Oleaster, with others, that the lamps, mane mundabantur, vespere accendebantur, were cleansed only in the morning, and lighted in the evening, etc. And so much may be gathered here by the diversity of the phrase here used: in the morning it is said, behetibo, in making of them good, that is, cleansing of them; in the evening, behaghaloth, in causing them to ascend, that is, kindling of them, jun. or setting of them up, Vatab. Likewise, chap. 27.21. they are said to be dressed from the evening to the morning, that is, to burn so long. See more hereof upon the question upon that place handled before. QUEST. X. What things were inhibited to be offered upon the golden Altar. Vers. 9 YE shall offer no strange incense. 1. Four things are forbidden to be offered upon this golden Altar: strange incense, that is, made after another composition than the holy perfume afterward in this chapter prescribed to be made: burned sacrifices of beasts, oblations, which were ex aridi●, of dry things, and drink offerings, of liquid things, Lyran. 2. The reasons hereof were these: that if any other kind of incense should be used, redundaret in quandam irreverentiam, it would tend to a certain irreverence in God's service: and it was not fit to offer any sacrifices or oblations upon that Altar. 1. Because the fire ascending upon the Altar, might have put the Tabernacle in danger, which was covered with curtains, or with the smoke it would have defaced the beauty, and abated the colour of them. 2. Beside, the sacrifices with blood would have imbrued the Altar, and so annoyed the Sanctuary. 3. The Altar in respect of the smallness, being but a cubit square, was not fit for that service. 4. Neither was it convenient in regard of the form and fashion, it was made plain above: whereas the brazen Altar was made hollow above, the grate or hearth being about the midst thereof, where the fire was made, and the sacrifice burned, Tostat. qu. 7, 8. 3. Beside, two other things concerning this Altar are, though not directly, yet by necessary consequence inhibited: First, that they should make no other Altar of incense in any other place, and therefore they sinned, which offered incense in the high places: Secondly, none but Aaron and the Priests were to burn incense: therefore Core, Dathan, and their company displeased God for offering incense, being not thereunto called: and Vzzia King of Judah was stricken with leprosy, for usurping the Priest's office in burning of incense, 2 Chron. 26. Lippom. QUEST. XI. Whether the high Priest entered more than once in a year upon any occasion into the most holy place. Vers. 10. AAron shall make reconciliation upon the horns of it once a year with the blood, etc. 1. Augustine, whose opinion is briefly touched before, quest. 6. thinketh, Sacerdotem quotidie intrare solere sine sanguine, that the Priest used to enter into the most holy place every day without blood, to lay incense upon the Altar: but only once a year with blood. 2. But it shall now be made manifest, that he entered only once in the year at all: 1. None but the high Priest were admitted to enter into the most holy place; for none were suffered to be in the Tabernacle, when he entered in, Levit. 16.17. And so the Apostle saith, that the high Priest entered alone into the most holy place, Heb. 9.7. but it was lawful for the inferior Priests to burn incense, as is showed before in Zacharie john Baptists father, who was not the high Priest: so it would follow that they also might go into the most holy place to burn incense. 2. It was not lawful for the high Priest to go at all times into the holy place within the veil, Levit. 16.2. but if he went in every day twice, then there should no time be exempted. 3. The high Priest was not to enter into the most holy place, without a young bullock for a sin offering, and a ram for a burnt offering, Levit. 16.3. but these were not offered every day: the daily sacrifice morning and evening was only of two lambs: therefore every day the high Priest went not into the most holy place. 4. Further, when the high Priest went within the veil, he put not on his glorious apparel, but only the common linen garments of other Priests, Levit. 16.4. but in his daily ministry and service, when he went into the Tabernacle, he put on his priestly robe, whereon hung the bells, that his sound might be heard going in and out, chap. 28.35. 5. The Apostle also saith directly, that the high Priest went into the second Tabernacle alone once every year, Heb. 9.7. Likewise vers. 25. he saith, he entered every year into the most holy place: he saith not every day, or every month: and this was upon the tenth day of the seventh month, Levit. 16.29. And herein consent Beda, Lippoman, Vatab. jun. Oleaster, Osiander, Lyran, with many other, that the high Priest entered into the most holy place but once every year. QUEST. XII. How Aaron made reconciliation upon the horns of the altar. Vers. 10. ANd Aaron shall make reconciliation, etc. 1. He meaneth not Aaron only in respect of his person, but of his place and office: Aaron for the time present, and his successors afterward, Tostat. 2. Whereas the Latin Translator readeth, deprecabitur super cornua alteris, he shall pray upon the horns of the Altar; Lyranus thinketh that the Priest did extend and spread himself upon the horns of the altar, and so prayed. But this had been an unseemly gesture, as Tostatus noteth, and it would have showed presumption rather than humility, to have come so near that holy Altar. And beside, this could not have been conveniently done, the incense burning upon the coals upon the Altar. This error than ariseth upon the false translation of the word, vechipher, which signifieth & expiabit, and he shall make reconciliation, or expiation upon the horns of the Altar, which was by putting of the blood of the sin offering upon the horns of the Altar, as is declared, Levit. 16.18. 3. And the reason why he made reconciliation upon the horns of the Altar is there also showed, to hollow it from the uncleanness of the children of Israel: quia ex irreverentia filiorum Israel peccantiam in circuitu Sanctuarii videbatur esse pollutum Sanctuarium: because by the irreverent behaviour of the children of Israel sinning round about the Sanctuary, the Sanctuary itself seemed to be defiled, Tostat. qu. 8. QUEST. XIII. The spiritual sense of the Altar of incense. COncerning the mystical application of this golden Altar, with the rites thereof, I will omit the curious observations of Beda, who by the Altar of incense understandeth those which are perfect, and give themselves unto contemplation, in offering continual prayers unto God; by the gold, charity; by the squareness of it, patience and constancy; by the four horns thereof, the four moral virtues. So also Ribera following Beda. But it is more fitly applied thus: 1. The Altar of incense signifieth Christ, by whom we do offer up the incense of our prayers, Apoc. 8.2. This Altar was within of wood, without of gold, to signify both the humanity and divinity of Christ. 2. The incense betokeneth the prayers of the Saints, Psal. 141.2. Let my prayer, etc. be as incense. 3. The squareness of this Altar signifieth the firmness of it; the crown, the regal dignity of Christ; the horns, his power, which showeth itself in all the world. 4. As no incense must be offered but upon this Altar, so no prayers are accepted which are not offered in Christ, & proceed of faith: and therefore the Prophets reproved the Israelites, for offering of their incense without faith in God, He which remembered incense, after a carnal manner, was, as if he blessed an idol, Isai. 66.3. Simler. 5. The incense must be burned when the lamps were lighted▪ so our prayers are then accepted, cum fidei lumen pracedi●, when the light of faith goeth before. 6. Every day morning and evening the incense must be offered, to show that we must pray continually, Pelarg. 7. No other incense must be offered, but the holy perfume appointed by God; and our prayers must be directed according to Gods will, as we have a rule prescribed in the Lord's prayer. 8. The horns of this Altar must be laid on with blood, so our prayers are available against sin and Satan, si Christi sanguine tincta fuerint, if they be dipped and died in Christ's blood, Marbach. Borrh. QUEST. XIV. How this Altar of incense differed from Salomon's. BUt before I proceed to the questions remaining to be handled in this Chapter, somewhat would be briefly touched concerning the difference between this golden Altar, which Moses made, and that which Solomon erected. 1. Some think that Solomon made a new Altar of incense, as Comestor. Tostat. qu. 16. in cap. 6. 1. Reg. because this was made of Shittim wood, but Salomon's of Cedar. But Ribera answereth, that it is not said, that Solomon made the golden Altar of Cedar, but only covered it with Cedar, 1 King. 6.22. that is, enlarged it, lib. 2. cap. 8. de Templ. 2. But Beda and Lyranus are far wide, who think that Solomon made the Altar of incense of stone, which was covered over with Cedar, Osiander. The text before alleged is evident, that it was of Cedar; there is no mention made of stone. 3. junius his opinion is, that it was the same Altar, and readeth thus, Obduxit altare C●drinum; He laid over the Altar of Cedar, not with Cedar, but gold, as it followeth, ibid. v. 22. but the Altar which Moses made was of Shittim wood, the Cedar is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or enrit seemeth then, they were two diverse kinds of wood. 4. Ribera therefore thinketh, that 〈◊〉 first did enlarge the golden Altar with God's 〈◊〉, and then covered it with gold, so that it was the same Altar, but enlarged. So also Borrhaius. For the words of the Text are, josephus' lib. 6. antiquit. cap. 2. he covered the golden Altar with Cedar: and josephus writeth evidently, that Solomon did build a new brazen Altar; but of making a new golden Altar he maketh no mention, Ribera ibid. So some things were made new by Solomon, as the brazen Altar, and the brazen sea, or lover, ten golden candlesticks, ten tables, 2 Chron. 4. Some things he only beautified and enlarged, as the Ark, over the which he made two Cherubims, beside those upon the Mercy seat, 1 King. 6.23. Likewise he enlarged the Altar of incense; for one Altar might serve to burn incense upon, though for other services the number of vessels and instruments was increased, according to the proportion of the Temple, which was larger than the Tabernacle. QUEST. XV. Whether it were lawful to number the people, and wherein David offended. Vers. 12. WHen thou takest the sum of the children of Israel, etc. 1. Simply then it is not unlawful to number the people, which may be done upon two necessary occasions: as when either a public collection is to be made of tribute, or subsidy money, unless account should be taken, the burden should lie upon a few, and others should escape. Again, when any great wars are taken in hand, it is fit that the people should be mustered, that choice may be made of such as are fit for war, Tostat. qu. 9 2. But then David's example will be objected, with whom God was offended for the numbering of the people. Quest. 134. in Exod. To this diverse answers are made: 1. Augustine thinketh David did evil therein, to number the people, quia Deus non jusserat, because God commanded him not. But this is no sufficient reason; for than it should be unlawful for Princes now to number the people, they having no special warrant from God. 2. Simlerus saith that God was angry with David, because, non curavit Domino persolvi tributum, he did not cause this tribute here appointed to be given unto God. So also Beda. But this was not the cause neither; for neither did Moses when he numbered the people, which he did thrice, Exod. 38. Numb. 10. and 26. Neither is it like that David was so ignorant of the Law. 3. Oleaster maketh this the reason, because the Lord promised to multiply the seed of Abraham, as the stars of Heaven, and the sand of the sea without number: therefore he was angry whensoever they were numbered. But by this reason they should never have been numbered at all: rather this might tend to God's glory, in seeing by the numbers of the people, how the Lord performed his promise. 4. This rather was the cause of God's indignation, because David numbered the people for an evil end, ad gloriam suam, for his own glory, to rejoice, and as it were, to put confidence in their multitude, Tostat. qu. 9 Therefore, Haec sive superbia, sive temeritas, sive ingratitudo, this either pride, or rashness, or ingratitude, was severely punished, Calvin. QUEST. XVI. Whether this collection of money were commanded only at this time, or were to continue. WHen thou takest. 1. Some think though here be no certain time expressed, when this account of the people should be taken, whether every year, or every fifth year, as the ancient Romans used to do: yet this is certain, that whensoever the people was numbered, this sum of half a sickle of every one was collected, Simler. Lippoman thinketh also that they were often numbered, ut gratia Dei agnosceretur, etc. that the grace and goodness of God might be acknowledged in multiplying his people. And it is the received opinion of the Hebrews, that this precept for the collection of this sum was perpetual and anniversary, toward the charge of repairing the Tabernacle, and maintaining of the sacrifices and other services. So also Calvin in 17. Matth. vers. 24. 2. But junius opinion is more probable, (with whom agreeth Beza, annot. in Matth. 17.24. that this was a precept only for this time, and not to continue afterward, which he confirmeth by these reasons. 1. From the end and use of this money, which was to acknowledge their late redemption and deliverance out of the bondage of Egypt. 2. Moses himself did not exact this sum, when he numbered the people again, Numb. 1. and the third time, Numb. 26. 3. This money was not to be spent in the sacrifices which were consumed, but in the work of the Tabernacle, which was permanent and remained: and so it was as a memorial for them before the Lord, vers. 16. And of this money now collected, which came to 100 talents of silver, and 1775. shekels, were made the sockets of the Sanctuary, and of the veil, the hooks also and the fillets of the pillars, Exod. 38.26, 27. So that the end of this collection being extraordinary, and for this time only, toward the building of the Tabernacle and the instruments thereof, it was not to be perpetual. 4. And if this proportion had been perpetually to be observed, for every one to pay half a shekel toward the Tabernacle, Nehemiah would not have appointed another rate, that every one should pay the third part of a shekel by the year toward the service of God's house, Nehem. 10.32. 3. But this further may be added, though this manner of collection was not enjoined, as ordinary and perpetual, yet upon the like occasion, as to repair the ruins of the Temple, they might raise Moses tax upon the people, as joash did, 2 Chron. 24.9. which was upon the like extraordinary occasion: which ceasing, the collection also was intermitted, as joash said to the Priests, that having received money of the people, yet were slack to repair the decayed places of the Temple: Receive no more money of your acquaintance, except ye deliver it to repair the ruins of the Temple, 2 King. 12.7. QUEST. XVII. Why this money was collected, and to what end. Vers. 12. THey shall give every man a redemption of his life. 1. Tostatus giveth this reason, because if at any time they were numbered, and did not pay this tax, the plague was sent among them, as in the time of David: and therefore it is added, that there be no plague among them, when thou countest them. But Moses himself, so often as he counted them, did not exact this sum of them, as is before showed, quest. 1●. and yet the plague followed not. And 〈…〉 the people were plagued, when they were numbered under David, 〈…〉 likewise 〈…〉 may be yielded, why the payment of this money was a redemption of their souls: 1. That hereby, they might ascribe their deliverance out of Egypt unto the Lord: Quare, ne poena tanquam servis fagitivis instigeretur, etc. therefore, lest that some punishment might be inflicted upon them, as fugitive servants, it was fit that by this solemn rite they should ascribe their preservation unto God, Calvin. This therefore was enjoined them, in memoriam beneficiorum Dei, for a remembrance of God's benefits, Gallas. They might therefore be justly punished for their ingratitude. 2. Seeing that this money collected was for the use of the Tabernacle, where the people did meet together, and there acknowledge their sins, and asked mercy and forgiveness at God's hands: in this respect also this collection tended to the redemption of their souls, because it served for the maintenance of the Tabernacle, and the Ministry thereof, which was instituted for the comfort of their souls, Gallas. 3. Obedientiam testabantur censu, etc. they did testify their obedience by this tax, Simler. And by this means they were accounted as belonging unto God: therefore, qui illud non pendet, exclusus erit à populo Dei: he that paid it not should be excluded from God's people, Marbach. And might worthily be punished because of his contempt; and so by this obstinate refusal, did count himself as none of Israel, and so not under Cod's protection. To this purpose also Cyrill, Lib. 2. super joan. They paid this tribute unto God, to signify, that, Nemo est sui capitis Dominus, etc. No man is Lord of himself, but that we have all one Lord which they did profess by paying of this tribute. 4. And by this tribute Christ is shadowed forth, qui seipsum dedit in pretium redemptionis, etc. who gave himself to be a price of our redemption, which whosoever apprehendeth by faith; is free from death, Marbach. QUEST. XVIII. How much the sickle of the Sanctuary, and half sickle was. Vers. 13. Half a shekel, after the shekel of the Sanctuary. 1. The weight of the shekel of the Sanctuary is valued by the consent of the most, at four of the pieces called drachymas, a dram, which is the eighth part of an ounce: a groat, when eight of them made an ounce. So josephus calleth it, tetradrachma, of the value of four old groats, that is, half an ounce, and the half thereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two drams or groats. Arias Montanus for this allegeth the opinion of Moses Gerundensis, who at first dissented from Salom. jarchi, who valued the sickle at half an ounce; but afterward changed his opinion upon this occasion: this R. Moses travelling out of Spain into Palestina coming to Acron now called Jacha, did there see a piece of silver showed him by the inhabitants, which on the one side had the pot of manna, with this inscription, shekel Israel, and on the other Aaron's rod, with this title, jerushalem kedessah, holy Jerusalem, in the ancient Samaritan characters; which piece of coin the said R. Moses weighed, and it came just to half an ounce: and there was likewise showed unto him another piece with the very same pictures, which was but half so much in weight, being but half the sickle. Arias Montanus addeth further, that while he was at the Council of Trent, there was brought unto him by a friend an ancient piece of silver, with the very same figures and characters, which he likewise found to weigh half an ounce. Beza setteth down the very same description of the shekel, which he had given him by Ambrose Blancerus, in Matth. 17. vers. 24. 2. Concerning the estimation of the shekel, being compared with money now current, Osiander valueth it at the half Dollar, which is an ounce of silver, Marb. at the half aurei Rhenanis, of the Rhine Crown. Gallasius out of Budaeus saith, the Drachma, whereof the sickle of the Sanctuary contained four, was of French money of Tours, three shillings six pence, and Didrachma, or half sickle, was about the fifth part of the French Crown, Marlorat: and the whole sickle twice so much, that is, two five parts, which will amount to two shillings six pence starling, or thereabout, that is, half an ounce. Arias Montanus valueth the shekel at four Spanish Royals, or at four Roman julian's, or two pieces of Venice coin, called Macigenors', or one Flanders piece, which goeth for fourteen Stivers. Pelargus maketh the sickle equal to half of the Vallense coin, all cometh to the same reckoning. 3. Here the sickle of the Sanctuary is valued at 20. gerahs: so also Ezech. 45.12. a gerah, Pelargus setteth at the value of seven Misnian pieces: Osiander at four pieces of Wittenberg coin: but we are not acquainted with those kinds of money. junius saith it weighed 16. grains of barley: Montanus saith he found it in weight answerable to a pease, whereof twenty were equal in weight to the sickle. But by the former estimate, seeing a sickle weigheth but half an ounce starling, which maketh two shillings six pence of English money, the gerah cannot be above jd. ob. three half pence of our English money. 4. The Septuagint are here deceived, which call the sickle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, allowing unto it but two drachmas, or drams, whereas the half sickle contained so much, as is evident, Matth. 17.24. where every one paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two drachmas, which was half a shekel, according to the rate and tax set by Moses, toward the charge of the Tabernacle, but was then exacted by the Roman Emperors. 5. The sickle was divided into diverse parts: there was the half sickle which is mentioned here, which was a quarter of an ounce, there was the third part of a shekel, Nehem. 10.32. which weighed six gerahs and an half, with a sixth part: and the fourth part of a shekel, 1 Sam. 9.8. which Montanus saith was in value as much as the Spanish Royal of silver, of our English money seven pence half penny. 6. As the sickle was a kind of money, so was it used for a weight, whereby they weighed all other metals, whether of gold, iron, or brass; yet we do not find that there were any sicles, but only of silver, as Numb. 7.38, the incense cup which was offered, was of ten shekels in weight, not in value: for ten shekels of gold in value, that is, so much gold as was worth ten shekels of silver, which was but 25. shillings five ounces, would have made no cup of any bigness for silver. Beside, here appeareth the error of Salom. jarchi, that taketh the shekel for the pound weight: because the head of Goliaths spear is said to weigh 600. shekels, 1 Sam. 17.7. which make but 300. ounces in the former account, that is, about 25. pound, In apparat. lib. de mensur. sacru. which was a sufficient weight for the point of his spear: of 300. pound in weight it was not like to be, which had been too massy and heavy for that use, Montan. QUEST. XIX. Whether there were diverse kinds of shekels. Vers. 13. AFter the shekel of the Sanctuary. 1. The opinion of the most is, that there were two kinds of shekels, the common or profane shekel, which weighed but ten gerahs, and the shekel of the Sanctuary, which weighed twenty; the one was half an ounce, the other but a quarter: as likewise the usual and common talon was but sixty pound, the sacred talon one hundred twenty pound, jun. Oleast. Vatab. Marb. But Montanus objecteth that the sickle which he saw, and the other which R. Moses Gerundens. made mention of, was but half an ounce, and the half thereof but a quarter: so that it should seem, that those were the usual coins. Simlarus urgeth that place, Ezech. 48.12. where the Prophet exhorting the Princes to use just measures and weights, (speaking of common measures and weights) appointeth the sickle to weigh twenty gerahs. junius thinketh that the Prophet speaketh of the sacred sickle in that place: but the other seemeth more probable, because the Prophet there inveigheth against the oppressions and exactions of the Princes. 2. Arius Montanus saith it was called therefore the sacred sickle, because it was the sickle of Israel, who were an holy people unto God: but seeing the Lord speaking of Israel his people, maketh this difference, it seemeth there was a difference of shekels among them: for otherwise that distinction needed not. 3. Simlerus thinketh it was called the shekel of the Sanctuary, that is, of a just and full weight, because the standard measure was kept in the Sanctuary. And this may seem the more probable, because the measures and weights which were commonly used, were altered and changed according to men's covetous desires, Amos 8.5. as the Prophet Amos noteth them, which made the Ephah little, and the shekel great: that is, in selling they used small measures, and in buying great weights: as Vatab. and Montanus expound that place, they did buy with one weight, and sell by another. QUEST. XX. Of the half shekel which Christ paid for tribute, what it was, and how it came to be paid for tribute. Vers. 13. THe half shekel shall be an offering to the Lord. How came it then to pass, that this half shekel afterward was paid to the Roman Emperors, and our Saviour himself paid it, Matt. 17.24. and taught others to do the like, to give unto Caesar that which was Caesar's, Matth. 22.22. 1. Some are of opinion that the poll money, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 17.24. and the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the penny, Matth. 22.19. were not all one: for this was imposed as tribute, by way of conquest upon the Jews, according to their substance: the other they used to pay by the poll to the Temple, which the Romans also usurped to themselves, and diverted it from the original use, Viller. annot. Matth. 22.19. But we find no mention made of any such double task imposed upon the Jews. josephus saith, that Vespasian enjoined the Jews yearly to bring binas drachmas, two drachmas into the Capitol. junius thinketh there were two kind of the coin called denarius, the one of the Sanctuary, which was double to the common, and equivalent to the didrachma, or half sickle: by this the Priests accounted, and the publicans and toll-gatherers by the other. But the denarius being a Latin name, and part of the tribute which they paid to the Romans, and so being a civil and profane payment, is not like to have been reckoned after the account of the Sanctuary. Neither was this denarius the same with the didrachma the half sickle, Matth. 17. for the denarius, the Roman penny, is almost the same with the Grecians drachma, the eighth part of an ounce, and the fourth part of a sickle, the tenth part of a French crown, three shillings six pence French: Budaeus: and about six pence half penny sterling, or thereabout: it was as much as an old groat, when eight groats made an ounce. Therefore this is most likely, that in both places mention is made of tribute or poll money, as the Syrian Interpreter calleth it argentum capitationis, head or poll money, Mark. 12.14. And Beza saith that in his ancient Greek copy, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute, he found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, head money, in that place of Mark. But yet this was the difference, that whereas they were taxed at two drachmas, or Roman pence, they showed unto Christ only one of those tribute pence stamped with Caesar's image and superscription: two of the which pence made the didrachma, the double groat, or half sickle, which every one was set at: and two of those double groats made but one stater, which is usually translated a piece of twenty pence; but it was more, a full sickle, which was half an ounce, which piece Peter found in a fishes mouth, and paid it for him and his Master, Matth. 17.25. 2. Now it so pleased God, that this portion which was first set apart for the use of the Temple, was usurped by the Roman Emperors, and turned to a civil use: 1. Because, Dei jugunt excusserant, they had cast off the Lord's yoke, the Lord departed from his right, and delivered them over unto hard Lords, Calvin. 2. And because they gave but with a grudging mind to the Temple, they are now turned over to others: for so it falleth out often, that, quod Deo denegamus, etc. hostis eripiat, that what we deny unto God, the enemy taketh away, Gallas. 3. And because by the coming of Christ the external worship prescribed by Moses was to be abolished, God would have this pension taken away from the Temple whereby it was maintained, Simler. 4. And our blessed Saviour did not therein approve the unjust exactions and impositions of the Romans; but giveth this reason, lest we should offend, that is, ne suspicionem illis demus, etc. lest we should give them occasion of suspicion, as though we would be seditious, or disturb the kingdom, Muscul. Christ therefore by his example teacheth the people not to move any tumult and sedition about their tribute, 〈…〉 that yoke, which for their 〈◊〉 was 〈…〉 them. QUEST. XXI. Why they were 〈…〉. Vers. 14. ALL that are numbered from 〈◊〉 year old and above. 1. They which were under 〈◊〉 year old were not numbered, but from twenty and upward, because they begin at twenty years to be fit for service in the Commonwealth at home, and abroad in war, Tostat. qu. 9 2. The children then and women are not counted, but the one were reckoned with their fathers, the other went under the account of their husbands, Simler. 3. It is not here expressed, as they began at twenty, so at what age they ended the account. It is not like that the aged men were here reckoned, but such only as were fit for war, Numb. 1.3. which josephus saith was from twenty until the age of fifty, Cajetan. And this may be gathered by the like, because the Levites after fifty gave over their service in the Tabernacle, Numb. 8.25. as to bear burdens, and to remove the Tabernacle: much more at that age were they to be freed from the service of war, which was much more painful and cumbersome. 4. The Levites were accounted after another manner, they were numbered from a month old, Numb. 3.39. Oleaster, who here affirmeth that David offended God in numbering the people, because he would have all numbered, and not only from twenty and above. But that was not the cause of the offence, for it is evident out of the text, that they only were numbered which were strong men, and able to draw swords, 2 Sam. 24.9. See before quest. 15. QUEST. XXII. Why the poor pay as much as the rich. Vers. 15. THe rich shall not pass, and the poor shall not diminish, etc. Divers reasons may be yielded hereof, why the same portion was required as well of the poor as rich. 1. It was done concordiae causa, for concord and unity: for otherwise there might have grown contention, the poor being unwilling to pay as much as the rich, Tostat. qu. 10. 2. And by this means also the poor were not despised: and, ne divites se sanctiores reputarent pauperibus, lest that the rich might have thought themselves holier than the poor, in giving more unto the Tabernacle, the Lord would have an equal rate set, Lyran. 3. And this was prescribed, ut numeri ratio constaret, that the number of the people might be certainly known, which had been uncertain, if they had not all paid alike. 4. This was jus personale, a personal right, Calvin; & ad testandum obedientiam impositum, and imposed to testify their obedience, that hereby every one should acknowledge that they belonged unto God, Simler. 5. It was for the redemption of their souls, quae unicuique aequalis fuit, which was equal to all, Gallas. 6. And to show that God is no accepter of persons: but that the poor and rich, if they be faithful, are alike accepted before him, Osiander. 7. Hereby also is spiritually signified, that the spiritual price of our redemption by the blood of Christ, doth belong equally unto all, Simler. QUEST. XXIII. Whether all these things were declared to Moses at once. Vers. 17. ALso the Lord spoke unto Moses. 1. It appeareth by this, that all these things before rehearsed from chap. 25. concerning the Tabernacle, and things thereunto belonging, were not delivered by one continued speech from the Lord unto Moses but that there were certain break off, as is evident in this place: and likewise vers. 11. afterward the Lord spoke. 2. It also may be gathered, that all these things were not delivered in one day unto Moses, but in the space of forty days, as is showed chap. 31.18. that after the Lord had made an end of communing with Moses, he delivered him the tables of stone, which was in the end of forty days, as is declared Deut. 9.10. Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses, and have made him capable thereof, to understand and remember. But as the world was created in six days, which the Lord in his great power could have finished all in one day, yea in a moment: yet it pleased him, for our better understanding, and for the establishing of a perpetual order to be observed, while the world endureth, in giving six days for work, and one for rest, to sort out all his works into six days: so likewise he divided the narration of these things unto Moses, into the conference of many days. QUEST. XXIV. Of the fashion of the brazen laver. Vers. 18. THou shalt make a laver of brass, and his foot of brass. 1. By this description it may be gathered, that this laver did not stand flat upon the ground, but was reared upon his foot; and consequently it being so lifted up upon the foot or base, the Priests could not put their feet therein to wash them. 2. R. Solomon therefore thinketh, that this laver was made broad and large below, and narrow above, and that it had two spouts of each side for the water to issue forth, and at the foot or bottom there was some place to receive the water, which otherwise would have run along upon the ground. This description followeth Lyranus, Tostat. Montan. Genevens. And Cajetan doth infer thus much out of the text, because it is said, vers. 19 Aaron and his sons shall wash their hands and feet, mimmenu, ex ipsa, out of it; not as the Latin, whom Beda followeth, in ea, in it. 3. This laver was set in the outward court, between the Altar of burnt offering and the Tabernacle, but not directly, for than it would have somewhat hindered the ●ight of the Tabernacle: but it was placed toward the South side, which though it be not here expressed, may be 〈…〉 sea, which Solomon made in stead thereof, which was so placed in the Temple, 1 King. 7.39. Simler. QUEST. XXV. Of the use of this brazen laver. Vers. 20. WHen they go into the Tabernacle. 1. The Latin Interpreter readeth, When they go into the Tabernacle, etc. and when they go unto the altar, to offer incense, etc. which Tostatus understandeth of the altar of incense: but that was included in the former clause, When they go into the Tabernacle: and the word is ishah, which signifieth a sacrifice made with fire, & he meaneth the altar of burn● offering, that when they want in to do my service in the Tabernacle, or 〈…〉 without, they should wash both their hands and feet. 2. These parts above the rest must be washed, because they were ap●est to gather soil, the feet with dust, and the hands with touching and handling of other things, Tostat. 3. It is evident then, that at the least twice every day they washed their hands and feet, at morning and even, for then without in the Court they offered the morning and evening sacrifice: and in the Tabernacle they burned incense, and dressed the candlesticks. Lippoman also thinketh that they ministered at the Altar barefoot: as Moses was bid to put off his shoes, when the Lord appeared unto him, Exod. 3. But it is more like that they were shod with a kind of light shoes called sandals, as Tostatus inferreth out of josephus: for as they washed their feet from soil, when they began to minister; so it is like they had a care to keep them clean during their Ministry. 4. Neither did the Priests only wash themselves thereat, but they also washed their sacrifices, the inwards, and such other parts, which were not to be carried forth into any profane place to be washed, Tostatus, Lippoman, Ribera. QUEST. XXVI. Of the mystical application of the laver, wherein the Priests washed. BY this washing of their hands and feet: 1. Beda understandeth the lavacre of Baptism, wherein we are first received into Christ's Church, as the Priests first washed their hands and feet before they entered into the Tabernacle. 2. But because Baptism is ministered once only, whereas the Priests did wash often, he rather would have thereby understood, ablutionem compunctionis & lachrymarum, the washing of compunction, or contrition, and of tears, so often as we come before the Lord. 3. And thereby was signified the spiritual washing and cleansing of the soul, which the faithful in the old Testament well understood, as David saith, Psal. 51.7. Wash me, and I shall be whiter than snow: and the Prophet Isay alluding unto this rite saith, Wash you, make you clean, chap. 1.16. Simler. 4. And for this cause our Saviour reproved the pharisees, for being addicted so superstitiously unto their outward washings: wherein they committed a double fault, both in bringing in other kinds of washing than were prescribed in the Law, and in being addicted only to the outward ceremony, Simler. 5. And by the hands, our works are signified; by the feet, the affections, that we should both cleanse our hearts, and be holy in our works, when we come before the Lord, Tostat. qu. 11. 6. And in that the Priests washed their hands and feet, Hac ablutione apertam impuritatis confessionem edebant, They did by this washing give an evident confession of their impurity and uncleanness, Gallas. 7. The Heathen had such a custom to wash themselves, when they sacrificed to their gods: as this was a proverb among them, Sacra non tractanda illoti● manibus, That holy things must not be handled with unwashed hands, Calvin. 8. Therefore like as men do not sit down at their own table, but first they wash their hands; so we must not presume to come near the Lords table with unprepared affections, and unclean hearts, Simler. We must be inwardly washed by the Spirit of grace, the water of life, whereof our Saviour speaketh, joh▪ 4.14. Marbach. QUEST. XXVII. The difference between Moses laver, and Salomon's great sea of brass. Reconcil. NOw to finish up this matter concerning the laver, these differences may be observed between it, and the great brazen sea which Solomon made, and other vessels to the like use. 1. They differed in the quantity and large capacity; Salomon's was ten cubits wide, and five cubits deep: it contained 200. baths, 1 Kin. 7.26. being filled after the ordinary manner: but 3000. baths, 2 Chro. 4.5. that is, if it were filled up to the brim. So Cajetanus and Ribera do well reconcile these places. The bath was of the same capacity for liquid things, that the Epha was for dry, containing each of them ten pottles, or thereabout, four or five gallons. And therefore because of the great capacity, it was called a sea. But the laver that Moses made was nothing so big; for it had not been portable. 2. They were diverse in fashion; Moses laver stood but upon one foot, the other was borne upon twelve oxen. And it was cast with knops and flowers, and wild cucumbers, 1 King. 7.24. But this laver is not so appointed to be made: it seemeth it was plain. 3. There was also some difference in the number; Moses caused but one laver to be made; Solomon beside the great molten sea, made ten other caldrons or small lavers, 2 Chron. 4.6. because in Salomon's Temple there was more use of such vessels than in Moses Tabernacle. 4. Their uses also were diverse: Moses laver served both for the Priests to wash thereat, and to wash the sacrifices: but Salomon's great sea served only for the Priests to wash in, the other appertained to the sacrifices, 2 Chron. 4.6. QUEST. XXVIII. Of the spices that went toward the making of the ointment. Vers. 23. TAke unto thee principal spices, etc. 1. Here are two confections appointed to be made, the first of things more liquid and moist, and the same to be tempered with oil to make an ointment of: to the making whereof, in general were required the principal or head spice or drug, which junius inclineth to think to be the Balm, which is the principal among such precious drugs, and therefore is called of the Arabians Belsuaim, as having dominion or excelling among such things: but that there is no quantity expressed of this, as of the rest that follow; neither were they yet come to the land of Canaan, where great store of Balm was: it is therefore the general name rather of these spices and drugs, which are named afterward in particular. Of the myrrh. 2. The first is myrrh, which Oleaster taketh for balm; but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar, showeth it to be myrrh. There is another word tzeri, which is taken for balm, jerem. 8.22. There were two kinds of myrrh, one which of itself distilled out of the tree, and therefore it is called mar deror, myrrh of liberty, that is, freely flowing, Paguine, Oleaster: or right myrrh without mixture, jun. Vatab. There was another which came of the cutting of the bark of the tree, which was not so good, Lyran. The myrrh tree groweth in Arabia five cubits high. Strabus writeth that the fume thereof would breed incurable diseases in that country, nisi fumo stora●i● occurrerentpunc; but that they correct it with the perfume of storax, etc. But it is not like, that if it were so dangerous and offensive, that the Lord would have prescribed it to make the holy ointment of. These properties rather it hath, it is good to heal● wounds, to dry up rheome, to care a stinking and unsavoury breath, to clear the voice, Plin. lib. 12. cap. 8. Pelargus. 3. The next is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon, cinnamon: whereof because there are two kinds, Of cinnamon one that is very sweet and pleasant, the other of no great smell: therefore it is added here, sweet cinnamon, R. Solomon, Lyran. It cureth the biting of venomous beasts: it helpeth the dimness of the sight, Dioscorid. lib. 1. cap. 13. Pelarg. But whether it be the same cinnamon which is in use among us, it is doubted; it seemeth to be of another sort, Simler. For our cinnamon is rather pleasant to the taste than smell▪ whatsoever it was, it is certain it gave a pleasant smell, Pro. 7.17. I have perfumed my bed with myrrh, al●●s, and cinnamon. 4. The third kind is keneh, which signifieth a cane, it is calamus od●ratus, sweet calamus, Calamus▪ which was a kind of reed or cane of very sweet savour, Genevens. It groweth like a shrub in India, about two cubit's high, Strabus. It is full of knots and joints, like the stalk of corn, Tostat. 5. The fourth sort that goeth to the making of this ointment is kidah, cassia, Cassia. so called of the crookedness thereof, of kadad, which signifieth to make crooked, Oleaster. Isidor taketh it for the name of a sweet herb: but it is rather a tree of pleasant smell, Lyranus, which groweth to a great height in watery places, and giveth a pleasant smell, Tostat. It is not the common Cassia in Apothecaries shops, Simler. for that hath no such sweet smell, Oleaster. QUEST. XXIX. Of the manner of making and compounding this holy ointment. Vers. 24. ANd of oil olive an Hin. 1. This ointment is tempered with oil to make it liquid: and beside, it is compounded of such things as were of liquid and soft substance: as they say the myrrh of itself will make an ointment, Borrh. And therefore there is of that sort 500 ficles in weight, and so of cassia, but of cinnamon and sweet calamus, only of each 250. 2. Now although the word shekel, which must be here taken for the weight, not the value of the shekel, be not in the original, yet it must be supplied, and not pond●, so many pounds, as junius: for 500 pound weight of myrrh had been of too great a proportion to temper with an hin of oil, which was not full three quarts, as much as 72. eggs contain: but 500 shekels, counting a shekel at half an ounce, and 16. ounces to the pound, will make but 16. pound and a quarter. 3. Further, whereas mention is here made of the Apothecary's art, or, rekeach; the maker of ointments: they are in error, which think that the use of ointments was not known in the time of the Trojan wars, Alexand. lib. 4. cap. 17. Athenaeus lib. 1●. cap. 14. Seeing Moses was long before those times. The Lacedæmonians also were too nice and curious, that expelled those which either made or sold ointments: the skill and use whereof is commendable, only the abuse and superfluity is to be condemned. QUEST. XXX. Of the use of this ointment in anointing the Tabernacle. Vers. 29. SO thou shalt sanctify them, etc. 1. Whereas Moses is commanded to anoint with this ointment the Tabernacle itself, the Ark, the Table, and the rest of the instruments: we must not so understand, as though these things were anointed all over; for neither would this quantity of ointment have served, to have anointed every part: and beside, the oil, if it had been laid over all the curtains, would have blemished them: it is like therefore that some part was anointed for the rest, Tostat. As the high Priest, when he was consecrated, was not all over anointed, but only in certain parts. 2. But Lyranus his observation is somewhat curious, that Moses with his finger, in every corner made a certain figure with his finger dipped in the ointment, like to the Greek tan, which representeth the figure of the cross. 3. By this ceremony, the Lord would have the Tabernacle and all the vessels thereof consecrated, and applied to his service, so that, in communem hominum usum non veniant, they should no more return unto common and profane uses, Lippoman. QUEST. XXXI. How all that touched the Tabernacle became holy. Vers. 29. ALL that shall touch them shall be holy. 1. Which is not so to be understood, as that every one which touched them should be thereby sanctified, as R. Solomon expoundeth: but the contrary appeareth, in that they which touched those holy things, being not thereunto called, were slain, as Vzzah, for staying the Ark with his hand, which he ought not to have touched, 2 Sam. 6.6. 2. Lyranus and Tostatus thus expound it, that every one which toucheth them must first be sanctified. But the words do imply a certain holiness transmitted by touching those things into that which toucheth them, not an holiness preceding or going before. The same sense followeth Augustine, Quaest 135. in Exod. sanctificabitur ut ei liceat tangere, he shall be sanctified, that it may be lawful for him to touch them. So also Osiander, sanctificetur prius, let him be sanctified before. But this holiness going before by way of preparation, proceeded not of the touching of these things. 3. Some give this sense, sanctificatione iudigebit, etc. he shall have need to be sanctified, because he touched them being profane, or unclean, Oleaster. But in this sense it should not be generally taken, seeing the Priests that touched them needed not to be so sanctified, seeing they were holy already. 4. Some thus; Non possunt tractari, nisi à Sacerdotibus; These things could not be handled but by the Priests, Calvin. But then the Priests being holy already, should have received no holiness by touching these things, as the words do import. 5. Therefore that other sense of Calvin is to be preferred, Oblationes sua sanctitate imbuet; It shall endue the oblations with holiness: those things which they brought to offer, after they touched the Tabernacle, were holy unto God: and those things, Non licebat uti in rebus privatis, sed in sacris, It was no more lawful to use in private business, but in the sacred affairs, Lippom. See the question before upon chap. 29. vers. 37. QUEST. XXXII. When and how Aaron and his sons were anointed. Vers. 30. THou shalt also anoint Aaron and his sons. 1. Simlerus thinketh, that Pontifex primum, etc. the high Priest, and other inferior Priests were first anointed. But it is more probable, that first the Tabernacle, and the things thereto belonging were anointed, and last of all the Priests, Pelarg. For the same order is likely to have been observed in the consecrating of these things, which was in the framing and making. Now the Priest's apparel was made last of all, chap. 9 And first the Tabernacle, as the place where the Priests should be employed, was to be prepared before the Priests should be consecrated, there to perform their service. 2. Lyranus thinketh, and so Tostatus, that only Aaron was anointed in his consecration, both in his head and hands, and that his sons were not anointed with oil at all, but only their ear, hand and foot touched with the blood of the consecration Ram, as is prescribe●, Exod 29.20. for this was the privilege of the high Priest, to be anointed in his head and hands, Levit. 21.10. But that Aaron's sons were anointed also at this time, is evident, Exod. 40.15. Thou shalt anoint them, as thou didst their father: but whether they had their heads only anointed, as some think, it is uncertain: that place, Levit. 21.10. showeth the privilege of the high Priests succeeding: they only indeed were anointed, yet is there no mention made there of the anointing of their hands, but of filling their hands, that is, consecrating their Ministry. 3. Therefore I subscribe here to the judgement of learned and judicious junius, that at this time both Aaron was anointed, and that on his head, chap. 29.7. and his sons also, Exod. 40.15. but how, or in what part they were anointed, is not expressed. Afterward only the high Priest was anointed, as Levit. 4.3. If the Priest that is anointed do sin, that is, the high Priest; and Levit. 21.10. Also the high Priest among his brethren, upon whose head the anointing oil was poured, etc. The inferior Priests were only anointed at their first consecration, by which anointing, they and their posterity were consecrated to exercise a perpetual Priesthood, as the Lord saith, Exod. 40.15. Their anointing shall be a sign, that the priesthood shall be everlasting unto them throughout their generations. And in this sense Aristobulus is said to be of the stock of the anointed Priests, 2 Macchab. 1.10. jun. in cap. 40. vers. 15. QUEST. XXXIII. Who are understood here by the name of the children of Israel, whether the Levites also are there comprehended. Vers. 31. MOreover thou shalt speak unto the children of Israel. 1. Tostatus, though in other places he thinketh the tribe of Levi to be excluded in this manner of speech, and to be distinguished from the children of Israel, as chap. 29.28. the breast and shoulder there given unto the Priests, are said to be an heave offering of the children of Israel: so also Numb. 1.2. it is said, take ye the sum of the congregation of the children of Israel, and yet the tribe of Levi was not numbered among them, as it followeth, vers. 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel: for otherwise they should not be forbidden to make a composition like unto this perfume, for their private uses. 2. But it may appear by these reasons, that the other tribes only beside Levi. are called here by the name of the children of Israel. 1. Because in this very chapter it is used in that sense, as vers. 12. When thou shalt take the sum of the children of Israel: for here the Levites were not numbered, Numb. 1.40. 2. This is a general speech, vers. 32. None shall anoint man's flesh therewith, neither shall you make any composition like unto it, etc. But the Priest's flesh might be anointed therewith: and it was lawful for them to make the like composition for the use of the Tabernacle, therefore the Priests are not here comprehended. 3. Yet was it not lawful for the Priests to profane that holy ointment, which is necessarily inferred before, vers. 29. all that the ointment touched was sanctified, and became holy: the Priests therefore knew well enough by this, that this ointment was not to be put to any profane use. And if it were not lawful for the people to profane the holy ointment, much less for the Priests, to whose charge and care those holy things were committed. And by the like general charge afterward, vers. 37. that none should make the like composition to the holy perfume: they also might understand this caveat, touching the holy ointment to be as general. QUEST. XXXIV. Of the forbidden uses whereunto this ointment should not be put. Vers. 32. NOne shall anoint man's flesh. Three things are forbidden concerning the private use of this ointment. 1. That no man's flesh should be anointed therewith; that is, for delight, or of wantonness, Tostat. nor otherwise than is before prescribed: for Aaron and his sons might be anointed therewith, as God before commanded, to consecrate them, Simler. 2. It was not lawful for them to make any composition like unto it, though they put it to no use; for it might give an occasion of profanation, to have but the like composition in their houses. As upon the same reason, where they are commanded to eat no leavened bread for seven days in the feast of the Passeover, they are charged to remove leaven out of their houses, Exod. 12.15. though they did not eat it, it was not lawful so much as to have it in their houses, lest it might have been an occasion to transgress, Tostat. qu. 13. They might make an ointment of some of these, or of all them, so they did it not after the same manner, and with the like composition, Lyran. But I think rather with Oleaster and Borrhaius, that they were not to make the like ointment, either in number or weight: for the word taca● signifieth as well to number, as weigh. 3. They are forbidden also to put any of it upon a stranger, which Augustine expoundeth exterae nationi, upon one of a foreign nation: What is meant here by stranger, or strange thing. so also Tostatus, upon a Gentile. Some by a stranger understand any of Israel that is not a Priest, Vatab. Simler. But the people of Israel, to whom this charge belongeth, did not use to anoint Priests; and if it were understood of anointing any person, so much is said before, none shall anoint man's flesh: therefore junius giveth a better sense, aut quisquam imponet ex eo rei extraneae: if any man shall put thereon, upon any strange (that is, profane or common) thing, etc. which is not consecrated to an holy use. So also Oleaster. 4. Tostatus here moveth diverse questions, qu. 14.15. as whether a Gentile not knowing the God of Israel, or if he did, yet were no proselyte nor converted to Judaisme, if he should use the like composition, whether he should therein offend, or not: and he resolveth he should not; because this Law is given only to the children of Israel, who had bound themselves by covenant to keep all the Lords ordinances: wherein he resolveth well, unless any such Gentile should do it in the contempt of the God of Israel. But he might have spared all this labour: for these questions are altogether impertinent here, seeing, as is before showed, not any strange person is here understood, but strange and common things. QUEST. XXXV. Whether the anointing of Kings were not against this Law, in cap. 3. Habacuk. Vers. 32. NOne shall anoint man's flesh. It is here doubted how it was lawful afterward to anoint Kings and Prophets with this oil, wherewith the Priests only, and the holy things were to be anointed. 1. Some think it was another kind of oil: as Hierom saith, Est aliud unguentum quo reges unguntur, etc. There is another ointment, wherewith Kings were anointed. And that (he saith) was of two sorts: David and Solomon, cornu unguntur, are anointed with an horn: but jehu and Hazael, lenticula, with a viol called in Hebrew, phach. But howsoever it may be thought that jehu and Hazael were not anointed with the holy ointment, which was kept in the Temple at Jerusalem: yet it is like, that both Samuel filled his horn with this oil, wherewith David was anointed, 1 Sam. 16.1. and that Zadok the Priest anointed Solomon therewith, 1 King. 1.34. Simler. 2. Some think, that whereas they are forbidden to lay this oil upon any stranger, the Priests and Kings were not excepted, Borrhaius. But if by strangers we understand persons; as well the King as other of the lay people were strangers in respect of the Priesthood: as it is said in that sense, chap. 29.33. No stranger shall eat thereof, that is, none that is not of Aaron's family. 3. Tostatus giveth this solution: That Kings are not here excluded, because Kings, when they were anointed, did not use this ointment, ad delectationem, for delight, which is here only forbidden, sed ad cultum Dei, but for the service and worship of God: because as the Lord appointed Priests for his service, so he ordained Kings in his stead to rule and govern his people, Tostat. quaest. 13. But it was not lawful for any of the people to use this oil upon any occasion at all, whether for delight, or otherwise to consecrate any thing privately: nor upon any person, not here excepted, which are the Priests only: for the words are general. 4. Wherefore the best answer is this: God forbiddeth any other to be anointed with this ointment, saving the Priests, nisi scilicet aliter jusserit, unless he otherwise command: the Lord reserveth unto himself a liberty above his Law, Simler. As yet there were no Kings in Israel, and therefore no mention is made of their anointing. So that this ointment was afterward used to anoint both Kings and Priests: sed non sine novo Dei mandato; but not without a new commandment from God, Pelarg. QUEST. XXXVI. What it is to be cut off from his people. Vers. 33. HE shall be cut off from his people. 1. Pelican seemeth to understand this of the penalty of death to be publicly inflicted upon him that should profane this holy ointment: prohibetur profanus usus sub poena mortis, the profane use is forbidden under pain of death. 2. Some, of the separation of them, de coetu sanctorum, from the society and company of the faithful, Gloss. interl. 3 Some, of the punishment, divinitus, by God himself to be imposed upon them, Osiander: as Vzzah for the like transgression was smitten with sudden death. 4. Tostatus both understandeth the extraordinary punishment, by the Lord's hand. and the sentence of death to be denounced by the Magistrate, if any did continue in this offence, nec desistere vellet, and would not cease, or give over. 5. Vatablus referreth it to the spiritual and everlasting punishment of the soul: anima ejus peribit, his soul shall perish. 6. But all these three are better joined together: that both God shall cut off such an one by sudden and extraordinary death in this world, and punish him eternally in the next: as in this sense it is said, that he which was not circumcised should be cut off from his people, because he had broken the Lords covenant, Deut. 17.16. junius ibid. For as the faithful are said to be gathered to their people when they died, as Abraham, Gen. 25.8. and jacob, Gen. 49.33. so the wicked and profane shall be cut off from their people: that is, from the fellowship of the Saints in the next world, Tostat. qu. 18. unless they do repent, Pelarg. Likewise, if such profane persons did obstinately persist in their sin, they were to die also by the hand of the Magistrate: in which sense it is said, that he that did sin with an high hand, that is, presumptuously, shall be cut off from among his people, Numb. 15.30. QUEST. XXXVII. The spiritual application of this holy ointment. THis holy ointment made of these four simples, Myrrh, cinnamon, Calamus, and Cassia, 1. Some apply unto the senses, by cinnamon understanding two of them, the senses of seeing and hearing, ut a sordibus repurgati, that they should be purged from filthiness, etc. Procop. 2. Some, by these four would have signified the four moral virtues, which must be tempered together, Gloss. ordinar. 3. Other by the Myrrh, the mortification of the flesh: by the cinnamon, of ashy and earthly colour, mortality; by the Cassia, growing in moist places, Baptism, Gloss. interlinear. 4. But these applications are too curious, and impertinent: therefore this holy ointment better setteth forth that holy ointment of the Spirit, wherewith the Messiah was anointed, who is said, Psal. 45.8. to be anointed with the oil of gladness above his fellows. Thus Hierome applieth it in 3. cap. Hab. and Cyril. lib. 12. in Levit. 5. But it signifieth not only the holy Ghost, which was poured upon Christ without measure: but that portion of grace, wherewith every one of Christ's members is anointed, Osiander: that as without this ointment neither the Tabernacle, nor any part thereof was sanctified: so without the operation of the holy Ghost, all our labours and endeavours are unprofitable, Marbach. 6. Pelargus more particularly applieth every one of these four several ingredients: by the Myrrh, which is good to join, and as it were glue wounds together, and helpeth a stinking breath, and cleareth the voice, he understandeth the merit of Christ's death, which healeth our wounds, and cureth our evil thoughts and words: by the cinnamon, which is good against poisonful beasts, the spiritual force of Christ's death, which prevaileth against Satan: by the sweet Calamus, charity is signified, which covereth a multitude of sins: by the Cassia, which healeth the biting of vipers, the holy Sacrament of the Eucharist, which is a spiritual medicine to the soul. But we have no direction in Scripture for any such particular application. It sufficeth that this ointment prefigured the spirit of grace, wherewith the faithful are anointed: as the Apostle saith, Ye have an ointment from that Holy one, and know all things, 1 joh. 2.20. QUEST. XXXVIII. Of the spices whereof the holy perfume was made. Of stacte. Vers. 34. TAke these spices, stacte, etc. Now followeth the composition of the perfume: 1. The first is called in Hebrew, nabaph, which signifieth a drop distilling: R. David, Vatablus, Oleaster, take it for balm, which distilleth from the tree: some for storax liquida, liquid storax. But liquid things could not be beaten to powder, as this was, vers. 36. Some interpret it pure myrrh, Genevens. But that was prescribed before for the ointment, called there mar. Rab. Solomon thinketh it was a kind of gum. But there is great difference between stacte and gum: it was therefore the distilling of myrrh, indurata, being hardened, Lippom. Which the Septuagint called before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the flower of myrrh, Simler. Of onytha. 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sh●cheleth, which Oleaster would derive of shachal, a Lion, or Cat a mountain, the sweat or ordure whereof is of great savour: that which we call musk. R. David, and Papias take it for the root of a certain odoriferous and fragrant herb. But the most think it to be a little shell, like unto a small oyster or cockle, of the bigness and colour of ones nail: which is found in India in the lakes, where nardus groweth, where the small shelfish do feed of nardus, and thereupon the shells become to be of an excellent sweet smell, Dioscorides lib. 2. cap. 20. So Lyranus, Tostat. Pelargus. Some take it for clear gum, Genevens. But that is not so apt to be beaten and pounded. Vatablus calleth it ungulam cabellinam, or aromaticum, which he taketh for a certain spice, in colour and smoothness, like unto a nail. But I prefer the third opinion, which is of the most received; that take it for a certain shell, about the bigness of the shell of the purple fish, Borrhaius. Of galbanum. 3. Then followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chelbenah, which receiveth the same name in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin galbanum. Lyranus is deceived, who deriveth it of gala, which signifieth milk in the Greek tongue: whereas it cometh of cheleb, an Hebrew word, which signifieth fatness, or, chalab, milk, Oleaster. The first rather: it seemeth to be the juice or fatness distilling from some tree, Oleaster: not of strong and evil savour, as R. Solomon: for than it had been unfit to make a perfume of. Some think it the juice of an herb called fecula, like unto fennel, Tostat. Gloss. ordinar. But the notation of the word being derived of cheleb, fatness, showeth Oleasters opinion to be more probable. This galbanum hath very sovereign properties, it is good against the cough, the falling-sickness, bruises, the smoke thereof driveth away serpents, Lippoman. Of frankincense. 4. The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lebonah, which retaineth the same name in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint here translate: it is incense, frankincense. Some think it is called in Greek libanum, of the hill Libanus in Arabia, not of Libanus in Phenicia, where the tall Cedars grow, Gloss. interlinear. But it cometh of laban, the Hebrew word, which signifieth white, Oleaster. This frankincense cometh out of the tree, by cutting of the bark thereof, Dioscorid. lib. 1. cap. 83. it groweth in Arabia, much like unto the maple tree in quality: nascitur in Arabia ad aceris qualitatem. Unto this is added an epithet, zaccah, that is, pure, which the Latin Translater readeth, thus lucidissimum, the bright or clear incense, which is the best without any mixture, which is called thus masculinum, the male frankincense, which is like unto a light white round stone, Tostat. QUEST. XXXIX. What is understood here by the word sammim, spices. Vers. 34. THese spices with pure frankincense. 1. Some join the word sammim, spices, with galbanum, going before: reading thus, and sweet galbanum. So Hierom, Tostat. Lyranus, Lippom. Because they say, galbanum when it is old loseth his savour: but there is an Hebrew distinction over chelbemah, galbanum, which letteth, that it cannot be joined with the word following. 2. Some refer it to the spices spoken of before in the first composition of the ointment: but they were of a diverse nature, they were of a liquid substance to make an ointment of; these of a dry quality, fit to be made into powder. 3. Tostatus taketh it for a certain composition of diverse kinds of spices, as it is said, Genes. 37.25. that the Camels of the Ishmaelites were laden with aromata, spicery: but beside, the word there used, necoth, is diverse from sammim, the word here translated spices: these were no compounded confections here prescribed, but the simples, because every one must be beaten by itself alone, as it followeth in the end of the verse. 4. junius interpreteth it, nardi folia cum spicis, the leaves of nard with the spike: because, as Pliny writeth, it is the most excellent among sweet ointments, lib. 12. cap. 12. and not only the ear or cod of nard, but the very leaves also are of most fragrant smell: so the general name of spices, or spicery he would have given unto it, because of the excellency. But nard, or spikenard, is a liquid ointment, such as the woman poured upon the head of our Saviour, Mark. 14.3. it was therefore fitter to make the liquid ointment before spoken of, than a dry perfume. 5. Wherefore Vatablus reading seemeth to be the best, who referreth it to the several sweet odours before mentioned, namely, stacte, galbanum, onych●, these spices with pure myrrh. QUEST. XL. Of the composition and manner of making this perfume. Vers. 34. EVery one by itself alone. 1. The most read, of each like weight, so the Latin, Chalde, Septuagint, Pagnin. But bad. which cometh of badad, signifieth alone, as it is said of the leprous person, Levit. 19.46. badad jesheb, he shall sit or dwell alone, Oleaster. The meaning than is, that these spices which make the perfume should be beaten and pounded by themselves alone, not tempered with oil, as the other were that went to the making of the ointment, jun. Vatab. The quantity is not expressed, because he was to take of every one alike (the Hebrews say of each 70. pound, but it is their conjecture only) and not in diverse proportions, as the other spices were prescribed to be, whereof the ointment was compounded. 2. They must be made by the art of the Apochecary, the word is rokach, which was used before in the composition of the ointment: the Latin translateth, unguentarii, of the ointment maker, but not properly: for it was to be made rather by the perfumer, than maker of ointments: the word therefore is general, and signifieth a confectioner or compounder of such things, pigmentarii, jun. Which is fitly translated an Apothecary, who deals as well with powders and perfumes, as with ointments and electuaries. 3. They must be mingled. The word is memulach, which properly signifieth salitum, salted, junius; that is, mingled, as salt is with those things which are salted. The perfume than must be salted, that is, tempered or powdered as salt, one kind with another, Oleaster. 4. They must be mingled together, and yet pure. The word tahor, pure, is taken three ways: 1. It signifieth that which is of a simple nature, without any composition at all: so God is said to be a pure spirit. 2. That is pure, which is not mixed with any thing of another kind: as wine is said to be pure, when it is not mingled with water. 3. That is pure, which hath no impurity, corruption, or uncleanness in it, and in this sense, this perfume is said to be pure, that is, perfect and purified without any dross, Tostat. quaest. 15. QUEST. XLI. The spiritual application of this incense. THis holy perfume compounded of these four kinds of spices, stacte, onyche, galbanum, incense. 1. Gregory applieth to the four moral virtues: for there is no virtue, si mixta aliis virtutibus non est, if it be not mixed with other virtues. 2. Isidore by these four understandeth the four elements: by frankincense, the air; by stacte, the water; by galbanum, the earth; by onyche, the fire: Lib. Moral. c. 39 which showeth that the incense of praise must be offered unto God, and his glory set forth in all his creatures. 3. But most properly this incense and perfume signifieth our prayers, as the Prophet David applieth it, Psal. 141. 2. And the odours are expounded to be the prayers of the Saints, Apoc. 8.3. 4. These odours must be beaten to powder, which signifieth the contrition of heart, Borrh. Oportet nos in minutias secare peccata; We must divide our sins into small pieces, that is, confess them particularly unto God, Procop. 5. And as this perfume was only to be offered unto God, so our prayers must only be directed unto him, Osiander. QUEST. XLII. How the Lord talked with Moses in the Mercy seat, whether in any visible shape. Vers. 36. WHere I will meet with thee, etc. 1. That is, in the Ark of the Testimony before mentioned, not in the Altar of incense, because as Lyranus saith, the voice of the Lord was heard from the Mercy seat thither; for neither did it belong unto Moses, but unto Aaron, to offer incense, and the Lord used to speak unto Moses, not from the Altar of incense, but from the Mercy seat, Numb. 7.89. Tostat. quaest. 16. 2. But though in this he correcteth Lyranus upon good ground, yet he himself is more grossly deceived, that Moses, who was privileged at all times to go into the most holy place, videbat effigiem, qu● apparebat in propitiatorio, etc. he saw a certain shape, which appeared in the Mercy seat, which was an Angel in a bodily appearance. And for this cause, he saith, the high Priest when he went into the most holy place, was with a cloud of incense to cover the Mercy seat, Levit. 16.13. that the Angel in that visible shape might not be seen, Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat, without any such visible apparition: therefore it is superfluous to imagine any such. 2. Neither is it more like, that Moses saw any image in the most holy place, than he did in mount Horeb, Deut. 4.15. 3. The cloud of incense was to cover the Mercy sea●, not to that end, but for reverence of the place, that the high Priest should not gaze upon God's seat. 4. Places of Doctrine. 1. Doct. That it is lawful to number the people upon just occasion. Vers. 12. WHen thou takest the sum of the children of Israel, etc. It is not then unlawful for Princes to take the numbers of their people, either to make choice of such as are fit for war, or for the imposition of moderate and necessary taxes and subsidies: As here this people are numbered to levy a certain sum toward the maintenance of the Tabernacle. Servius Bullus is noted to have been the first that brought in this order of summing and mustering the people in the Roman Commonwealth: which as a politic device may safely be retained now of Christian Magistrates▪ so that they do it not with ostentation, as rejoicing in the numbers of the people, and as it were placing their confidence therein: which was David's fault, when he caused joab to number the people, 2 Sam. 24. Simler. But Kings, when they see their people to multiply and increase, may thereby be stirred up to give the praise unto God; as the Wiseman saith, In the multitude of the people is the honour of a King: and for want of people cometh the destruction of the Prince, Prov. 14.28. 2. Doct. God is no accepter of persons. Vers. 15. THe rich shall not pass, and the poor shall not diminish from half a sickle. This showeth that God is no accepter of persons: that the poor as well as the rich do belong unto him: therefore God would have the poor to pay as much as the rich, lest they might have thought themselves to be less dear in God's sight. So the Apostle saith, There is neither jew, nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ jesus, Galath. 3.28. Marbach. 3. Doct. The Ministers of the word are to be competently maintained. Vers. 16. ANd put it to the use of the Tabernacle. Here the common charge of the Tabernacle, and the things thereunto belonging lieth upon the contribution of the people: which showeth how ready and careful all sorts of men ought to be in maintenance of the Lords house: for he that is borne to inherit heaven, must think himself borne to maintain ●he means that lead us unto heaven. Men are careful to maintain their labouring beasts, which work for their corporal food: as the Apostle to this purpose allegeth that text out of the Law: Thou shalt not muzzle the mouth of the ox, that treadeth out the corn, 1 Cor. 9.9. much more should the Ministers of God's word be maintained, which labour for the food of our souls. To this purpose B. Babingt. 5. Places of controversy. 1. Controu. Against the invocation of Saints. Vers. 8. THe perfume shall be perpetually before the Lord, etc. As this perfume was only to be censed to the Lord, which signifieth the prayers of the Saints: so God only through Christ must be invocated; this honour must not be given unto any other, Simler. for God only must be believed upon: as our blessed Saviour saith, Ye believe in God, believe also in me, joh. 14.1. And men cannot call on him, in whom they have not believed, Rom. 10.14. 2. Controu. Against superstitious censing of Churches. NOw seeing that this perfume and incense was a type of the spiritual sacrifices and prayers of the faithful, Psal. 141.2. Apocal. 8.3. which types and figures are now ceased: the superstition here of the Romanists and Grecians is discovered, that use censers and censing still in their Churches: not as a civil thing for reverence and decency, but as a part of their religious service: which seeing it is now abrogate with other shadows, the body being come, Coloss. 2.17. I say with Gallasius, Caret testimoni● verbi, & merum hominis commentum est; It wanteth the testimony of the word, and is a mere device of man. 3. Controu. Of the superstitious use of washing the hands among the Romanists. Vers. 21. SO they shall wash their hands, etc. The Romanists have the like use, who when they address themselves to consecrate the host, and to approach unto the Altar, do wash their fingers, muttering these words of the Prophet David, Psal. 26.6. I will wash mine hands in innocence, O Lord, and compass thine Altar. The like fashion was retained among the Gentiles, among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with unwashen hands to handle holy things. But this outward ceremony did not make the idolatrous service of the Heathen acceptable: so neither is the superstitious worship of the Romanists thereby justified: who while they wash their hands, coenam Christi profanant, etc. do profane Christ's supper, and take away the fruitful application and efficacy of his death, by instituting a new sacrifice, Gallas. And as Pilate washed his hands, yet delivered Christ over to be crucified: so they wash their hands, and yet do crucify Christ daily in the Mass, in offering him up still in sacrifice. 4. Controu. Against the superstitious Chrism of the Romanists. Vers. 29. ANd thou shalt make of it the oil of holy ointment, etc. This holy ointment was a type and figure of the spiritual ointment, the graces and gifts of God's spirit, which should be shed upon the faithful: the Romanists then in consecrating Chrism mixed with balm to anoint their Bishops and Priests, se veteris legis sacerdotes, non ministr●s Christi profitentur, do profess themselves to be Priests of the Law, nor Ministers of the Gospel, Gallas. And after this manner do they consecrate their Chrism: first the mitred Bishop muttereth certain charms and enchanted words over the Chrism, and then bloweth upon it: and after him come in their order twelve Priests standing by, who likewise breath over the Chrism: then the Bishop useth certain exorcisms with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, praying that this Chrism may have power to confer the like gifts, as they had. Then he putteth to a little balm, and at the last boweth himself to the Chrism, with these words: Ave sanctum Chrisma; All hail holy Chrism. The like do all the Priests in their order: and so they make an Idol of their Chrism, ex Gallasio. But thus to consecrate their Chrism, they never learned of Christ, nor his Apostles. Saint john showeth what is the ointment, and anointing of Christians: Ye have an ointment from him, which is holy, 1 Epist. 2.20. And vers. 27. The ointment or Chrism, which ye received of him, dwelleth in you, etc. and the same Chrism or ointment teacheth you all things, etc. We have received no other ointment or Chrism of Christ, but the graces of the Spirit, which are bestowed upon the faithful. 6. Moral Observations. 1. Observ. To come to the Sacraments with prepared affections. Vers. 19 AAron and his sons shall wash their hands and feet thereat, when they go unto the Altar. This washing of the hands and feet, teacheth men, ut cautiore cura actus suos & cogitatus discutiant, etc. that they should carefully examine, and purge their acts and thoughts, and so come to be made partakers of the holy Sacraments: remembering what Saint Paul saith, 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh his own damnation, Beda. This washing of the hands and feet therefore showeth, with what preparation and diligent examination we should come into God's presence. Augustine saith well: Si macula in veste aut corpore apparet, non audes intrare, si vero sordida mens & conscientia, nihil times, etc. If there be a spot in thy body, or raiment, thou darest not go in, but if thy mind and conscience be filthy and unclean, thou fearest nothing, etc. Thus the Preacher admonisheth, Take heed unto thy feet, when thou interest into the house of God, Eccles. 4.17. By the feet he understandeth the affections, wherewith the soul is carried, as the body with feet. 2. Observ. Against the contempt of the Ministry. Vers. 32. YE shall not make any composition like unto it. Which therefore is commanded, that holy things be not profaned: Neve Ecclesiasticum Ministerium ludibrio & contemptui hominum exponatur: And that the Ecclesiastical Ministry be not exposed to the scorn and contempt of men, Lippoman. As it is in the Psalm. 105.15. Touch not mine anointed, and do my Prophets no harm. Which showeth their great profaneness, who both speak and think basely of the Ministers of the Gospel, and despise the vocation of the Ministry, and hold it as a base thing; wherein men do bewray their profane and unbelieving heart, who can have no great hope of salvation, despising the means whereby they should be brought thither. 3. Observ. Against flattery: in giving divine titles unto men. Vers. 37. YOu shall not make any composition like this perfume. Precibus & landibus Divinis non debemus uti in adulationibus humanis; We must not use the praises of God in humane flatter, Gloss. ordinar. As the people that gave applause unto Herod, saying, it was the voice of God, and not of man, Act. 12. Basil also giveth this note, Quicunque bene agit, Deo non sibi adscribat; He that doth well, let him ascribe it unto God, and not to himself. And so accordingly I yield unto thy divine Majesty, most gracious God and heavenly Father, all bounden thanks through our blessed Lord Christ Jesus, that it hath pleased thy divine goodness thus far to strengthen and assist me thy unworthy servant, and weak instrument, in this work, trusting to the same gracious help for the finishing and accomplishing of the same to thy glory, Amen. The end of the first book of the second part, or tome of this Commentary upon Exodus. THE SECOND BOOK OF THE SECOND PART OR TOME OF THIS COMMENTARY UPON EXODUS: Wherein is showed the practice and execution of the Laws and Ordinances before prescribed; Which consisteth of the Israelites disobedience to the Moral law, in their apostasy, and falling away to idolatry: and their obedience afterward upon their reconciliation to the Ceremonials, In the willing offerings of the people toward the Tabernacle▪ the diligence of the workmen in making it; the faithfulness of Moses, in the approbation of their work, and the erection of the Tabernacle. VERITAS ❀ FILIA ❀ TEMPORIS printer's or publisher's device LONDON, ¶ Printed by the Assigns of THOMAS MAN, PAUL MAN, and JONAH MAN. 1633. REVERENDO IN CHRISTO PATRI AC DOMINO D. THOMAE DIVINA PROvidentia Episcopo Londinensi, Diocesano suo, salutem in Christo sempiternam. ANni jam sexdecim (Reverendissime Praesul) ex eo tempore effluxerunt, cum Synopsis mea, quae tum primò in lucem prodiit, tuae censurae & judicio à Reverendissimo Archiepiscopo Canivariensi commissa, & commendata fuerit. Vt primae illae lucubrationes meae te facilem Censorem in venerunt; sic posteriores istae, te, ut spero, aequum judicem reperturae sunt. Cum Ambrosio hoc libere profiteor; Epistol. 40. Malo tuo corrigatur judicio, siquid movet, quam laudari à te, quod ab aliis reprehendatur: non est longi subsellii ista judicatio, facile est tibi de nostris judicare. Dicam jam paucis, quid àme in hoc opere praestitum sit. In tribus maximè me compendio, & commodo suo consuluisse, & prospexisse lector inveniet: Primò dum varias authorum sententias de gravissimis quaestionibus interse comparo, & simul uno intuitu oculis subjicio; labori suo in posterum hac ex parte parcet, qui hosce nostros commentarios legere dignetur. Deinde, cum authores illi varii, unde haec nostra desumpta sunt, vix possint pretio 50. librarum comparari, & rationem me sumptuum habuisse judicabit lector humanus, cum centesima parte venalis sit hic liber. Tertiò, cum collatis inter se discrepantibus plurimorum sententiis, illam calculo meo passim comprobaverim, quae ad veritatem proxime accedat, & hîc adjutum se sentiet, & judicium confirmatum (qui huc animum applicet) altero jam praecunte, & viam monstrante. Atque haec feci, ut Augustinus Hieronymo, in eorum gratiam, ●uibus aut non vacat propter alia negocia, aut non valent propter alienam linguam tam multa legere, & cognoscere. Video tamen, qualescunque mei conatus fuerint, illos omnibus non comprobari. Alii scriptis nomen meum lacerant, alii verbis in libros meos invehuntur, &, quod dudum expertus sum, studiis & conatibus. Alii se mihi minime favere prodiderunt, tanquam nimiam meam (ut credo) incusantes diligentiam. Sedista me non movent: utcunque mihi iniqua mensura metiantur homines, obliti illius praecepti, non sit in te mensura major, nec mensura minor; quod fit, Apolog. 〈◊〉 ut commode quidam interpretatur, quando aut plus donatur rebus, quam merita deposcunt, vel subtrahitur rebus, quod debetur. Aequissimum retributorem Servatorem meum Optim. Maxim. expecto, qui Apostolos suos, fidelesque omnes servos, istis verbis erigit, & consolatur: Gaudete, Luk. 6.23. etc. quià multa est merces vestra in coelis. Ista, inquam, mihi parum molesta sunt, neque ab incepto itinere revocabunt. Ad scribendum fateor me primò impulit juve●ilis fervor, scribentem aluit proficiendi spes, nunc scribendo proficienti aliorum proponitur & quaeritur commodum. Militem pugnantem mori, Episcopum orantem gloriosum est: & si optionem mihi dare dignetur misericors Deus, inscripturas me commentantem, & scribentem, diem meum extremum obire, mihi in votis est. Denique cum Apostolo laetus pronuncio: Act. 10. ●4. Nullius rei rationem habeo, neque vita mea mihi chara est, ut peragam cursum meum cum gaudio, & ministerium quod accepi à Domino jesu. Tibi vero sat scio (humanissime Domine) ministrorum studia grata sunt, & accepta: & tam in scriptores, quam concionatores, qui gregi pascendo operam dant, te clementem & mitem fore speramus, qui ipse in hoc genere exercitatus es. Isto modo non oculi solum nostri, sed animi in te erecti erunt, & re ipsa experieris, quod olim scripsit Hieronymus ad Theophilum: Tu offers osculum, illi colla submittunt, exhibes militem, De dignitat. Episcopal, c. 2. ducem impetras, quasi unus in pluribus es, ut sis unus expluribus. Sic locus ille sublimis, quem possides, non tam tibi dignitati erit, quam tu illi ornamento: ut bene Ambrose; Ad Pammach. cap. 3. Dignum est, ut dignitas sacerdotalis primò noscatur à nobis, deinde servetur. Et recte iterum Hieronymus: Minus est tenere sacerdotium, quam mereri. Sed vereor ne tuae reverentiae gravioribus negotiis occupatae, si isto modo pergerem, molestiam facesserem; sic tibi felicem rerum omnium & prosperum successum precatus in Domino, desino, importunae meae rusticitatis veniam petans; & sic lineolis bisce exitum dabit Hieronymi sententiola: Haec ad brevem lucubrationem celerisermone dictavi, etc. quod idcirco dixi ut qui non ignoscat ingenio, vel ignoscat tempori. Dat. Barleae summo mane 5. Calend. Maii. Tuae reverentiae observantissimus, Andreas Willet. CHAP. XXXI. 1. The Method and Argument. THis second book showeth the execution of the Laws prescribed unto the people, in the former book of this second part, or tome: which execution consisteth in the declaration of the people's disobedience to the Moral law, and their falling from God by their idolatry, with their reconciliation, to chap. 35. And of their obedience to the ceremonial prescriptions, touching the erecting of the Tabernacle, with the parts, ornaments, and services thereof, in the six last chapters. In the former of these is set forth the sin of the people, chap. 32. then their reconciliation, chap. 33. and afterward the renewing of the covenant, and the restoring of the Law written in the tables of stone, chap. 34. In the second is declared: 1. The readiness of the people in offering their gifts toward the making of the Tabernacle, chap. 35, 36. 2. The diligence of the workmen in framing all things according to the pattern, chap. 36, 37, 38, 39 3. Moses approving of the work, chap. 39 vers. 33. and the erecting and setting up of the Tabernacle, chap. 40. But first of all, the Lord giveth certain caveats and provisions to be observed, before they should settle themselves toward this work in building the Tabernacle, and they are two, which are contained in this chapter: the first, concerning the workmen and instruments, by whom this work should be undertaken, to vers. 12. the second, of the time, that during this business, the Sabbath notwithstanding should be kept, to vers. 18. First, concerning the workmen, three things are declared: 1. Their vocation and calling, who they were, whom the Lord had called and appointed, Bezaleel, vers. 2. and Aholiab. vers. 6. 2. Their gifts, whereby they are made able and fit for this work, are rehearsed, vers. 3, 4, 5. 3. Their work is appointed, which is either of the Tabernacle itself, vers. 7. or of the things which belonged to the Tabernacle, vers. 8, 9 or of the instruments necessary for the service thereof: the Priest's apparel, anointing oil, and perfume, vers 10, 11. Secondly, they are charged to keep the Sabbath, vers. 13. which charge is renewed, vers. 16. enforced by three reasons: 1. From the end; it is a sign between the Lord and them, vers. 13. 2. From the punishment of death threatened to the transgressors, vers. 14, 15. 3. From God's example, that rested on the seventh day, vers. 17. Then followeth the ratification of all this, the delivering of the tables unto Moses, whereby all before delivered unto Moses, is warranted, confirmed, and as it were sealed. 2. The diverse readings. Vers. 7. The Tent of the meeting together. I.U. better than, the Tabernacle of the meeting together. A. or, I.U. the Tabernacle of the Congregation. B.G.P. or the Tabernacle of the Covenant. L.C. or, the Tabernacle of the Testimony. S. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●hel moghed, the Tent of meeting together. Vers. 10. The garments of the ministration, and the holy garments for Aaron. G.B.I.C.A.P. not, the ministering garments of Aaron. L.S. for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bigdhe, twice repeated, is omitted, or, I.B.G. 〈◊〉 cater. the vestments wherein the things remaining are wrapped up, V. for here, wrapped up. is added: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sharad, signifieth to remain, but shered, is a ministry, or service. See afterward, qu. 9 3. The questions discussed. QUEST. I. How the Lord is said to call Bezaleel by name. Vers. 2. BEhold I have called by name, Bezaleel. 1. After that the Lord had made an end of showing unto Moses all things belonging to the Tabernacle, which he would have made, lest Moses might have been troubled how to find workmen, to undertake such a curious and cunning work, the Lord preventeth this doubt of Moses, and telleth him that he had provided such as should take it in hand, Tostat. qu. 1. 2. And he saith, he had called by name, that is, had specially appointed him to that business: for so this phrase is used when the Lord showeth his special care toward one▪ either in ordaining him as an instrument of some great work, as the Lord saith of Cyrus, that he had called him by name, Isai. 45.4. or it is an argument of God's great love toward such as he calleth by name: as chap. 33.17. the Lord saith to Moses, I know thee by name, and of Israel, Isai. 43.1. Fear not, I have redeemed thee, and called thee by name, Pelarg. Simler. 3. This showeth also, that whereas the Lord had appointed diverse workmen beside: for all the work could not go thorough one man's hand, or two: yet he had named Bezaleel, to be chief, and the director of others, Tostat. qu. 1. QUEST. II. Whether Caleb the son of jephunneh were grandfather to this Bezaleel. Vers. 2. THe son of Vri, the son of Chur. Which Chur, or Hur, was the son of Caleb, for Caleb of Ephrath begat Chur, Chur begat Vri, and Vri begat Bezaleel, 1 Chron. 2.21, 22. But hereupon ariseth a great question, seeing Caleb was but forty year old, when he was sent by Moses to search out the land, josh. 14.7. which was the next year after this, in the second year of their coming out of Egypt, Numb. 13. how Caleb being but forty years old, could be great grandfather unto Bezaleel. 1. Hugo de S. Victor. saith it is, insolubilis quaestio, a question not to be dissolved: for by this reckoning Bezaleel could not be above two year old; which was impossible, that a child so young should be fit for this work. And so he leaveth this doubt without further answer. 2. R. Solomon would give some satisfaction: but in stead of avoiding one inconvenience, he falleth into many: he saith that Caleb at eight years old married his first wife Azuba, and she died in the first year: the next, which was his ninth, he married Ephrath, his second wife, which was otherwise called Marie, the sister of Moses: and of her he begat Chur in his tenth year: Chur in the end of his tenth year, which was the 21. of Caleb, begat Vri: Vri in his ninth year, which was the 30. of Caleb, begat Bezaleel, and Bezaleel in his tenth year, which was the 40. of Calebs' age, began to frame the Sanctuary. Contra. But here many unlikely things are affirmed: 1. That Caleb should take a wife at eight years old. 2. That he at nine should have to wife Miriam, that was very near ninety years old; for she was elder than Moses, who was now 81. years old, or thereabout: for she was of some discretion when Moses was but a child, as appeareth by her answer to Pharaohs daughter, Exod. 2. she might be then some ten or twelve years old. 3. It is as unlikely that Chur and Vri should have children at the age of ten years. 4. And as improbable it is, that Bezaleel at ten years should be a principal workman in the Sanctuary. 2. Lyranus also is deceived: who saith, that those there mentioned, 1 Chron. 2.21, 22. Chur, Vri, Bezaleel, were not the same with these, yet of the same name, and of the same tribe. But, as Tostatus reasoneth, it is not like that three in one line, the son, father, and grandfather, should be of the same name, with three other following one another in the same line and kindred, as son, father, and grandfather, and yet not be the same men: Non credo in tota scriptura repetiri; I think (saith he) the like cannot be found in all the Scripture. 3. Tostatus therefore is of opinion, that there were two Calebs, and that this Caleb the son of jephunneh could not be the grandfather, but the other, which was the son of Ezram: which he proveth by these two arguments: 1. Because these two Calebs came of diverse fathers, the one was the son of Ezron, 1 Chron. 2.18. the other the son of jephunneh, 1 Chron. 4.15. wherein Vatablus in his annotation there taketh to be Ezron: but therein is deceived, and must needs so holding fall into the same inconvenience, that Caleb at 40. years was a great grandfather. 2. Because Caleb the son of Ezrom, if he had been now living could not have been less than 167. year old, as it may be thus gathered: Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. years: and the time of the Israelites being in Egypt was 215. from that take 50. years, when Caleb was borne, and there remaineth 165. and two years more were run, when Caleb was sent to spy out the land: so if it were that Caleb, he should be then 167. year old, whereas he himself saith he was but forty, Tostat. 4. But Tostatus, as he ghesseth right, that there were more than one Caleb, and that Caleb the son of jephunneh could not be the great grandfather to this Bezaleel: so yet herein he is deceived; in making but two Calebs in all; Caleb dupliciter invenitur, Caleb is found to be double, that is, two of that name: whereas it is evident there were three: one was Caleb, called also Chelubai, the son of Ezron, 1 Chron. 2.9.18. the second Caleb was the son of Chur or Hur, the son of the first Caleb, 1 Chron. 1.50. And the third Caleb was the son of jephunneh, 1 Chron. 4.15. jun. ibid. The first of these three was the great grandfather unto this Bezaleel. 5. But it will be objected, against this answer, that the first Caleb called also Chelubai, had a daughter called Achsah, 1 Chron. 2.49. And this Achsah was daughter to the younger Caleb the son of jephunneh, which was married to Othniel, jud. 1.13. Whereunto the answer is this, that the first or elder Caleb might have a daughter called Achsah, and the younger Caleb also might call his daughter after the same name, jun. annot. 1 Chron. 2.49. for upon the reasons before alleged, it can by no means be admitted, that Caleb of jephunneh should be the father of this Chur or Hur, and so great grandfather to Bezaleel. QUEST. III. Whether this Hur were the same before mentioned, chap. 24.14. supposed to be Moses brother in law. Vers. 2. THe son of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands, whom they affirm to have married Miriam or Mary Moses and Aaron's sister; So josephus, Lyranus, Simlerus. But Tostatus taketh exception hereunto, because this Hur could not be less than 140. year old, or thereabout; which was too great an age for any to live in those days: and therefore he thinketh it was not the same Hur, whom Moses left with Aaron, to be Judges among the people in his absence, while he returned. And thus they would collect the years of the age of Hur: Pharez might beget Ezrom at 25. Ezrom, Caleb at 25. Caleb, Chur at 25. which make years 75: this sum being taken from 215. the time of Israel's sojourning in Egypt, there will remain 140. But Tostatus buildeth upon uncertain suppositions: for these might as well beget at forty or fifty years, as at 25. For it is directly expressed of Hezron, that he had a child at 60. years, after he had married his third wife, 1 Chron. 2.21. And he had Caleb by his second wife Ephoach: he had another wife, Azubah before, 1 Chron. 2.19. he may therefore be supposed to have begotten Caleb. at 60. years or thereabout, and Caleb likewise his son at the same years or more: we may allow unto them both 120. years, that they at 60. had those children: so that Hur should not be in this account above 95 year old. And it is not necessary to suppose him to be so old; seeing he is in the same degree from Ezrom, of the tribe of judah, that came down with his father into Egypt; which Moses was in, from Kohath of Levi, that likewise descended into Egypt with his father, Gen. 46.11. for Ezron begat Caleb, and Caleb Hur: so Kohath begat Amram, and Amram Moses. Hur was in the third generation or degree from Ezron, and so was Moses from Kohath: and the Hebrews hold, that Amram begat Moses at 77. years. By this comparing of these two lines, it is not necessary to make Hur much elder than Moses. Therefore whether he were the same Hur or not, Tostatus reason enforceth not the contrary, but that in respect of his age, this Hur might be the same before mentioned. QUEST. FOUR Of the age of Bezaleel. 2. FUrther, Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. years old. But it is not like, that the Lord would have chosen so aged a man to work with his hands, in the work of the Tabernacle: for he as well wrought himself, as taught, and gave direction to others, as is here expressed vers. 4. especially seeing the Levites were at fifty years discharged from the service of the Tabernacle. Then supposing his grandfather Hur to have been now 90. year old, or thereabout, his grandchild Bezaleel might be thirty or forty years old: which was a fit age both for ripeness of understanding, and for agility and strength in working. Both these supputations then of Tostatus are but weakly grounded, concerning the age of Hur and Bazaleel. QUEST. V. Of the difference between the gifts of wisdom, understanding and knowledge. Vers. 3. I Have filled with the Spirit of God, in wisdom, and understanding, and in knowledge. 1. Some by these three do understand the same thing, and think that nothing else is here expressed, but the same thing in diverse words, that God had endued them with singular skill and dexterity to make the works of the Tabernacle: Ex. Tostat. qu. 2. But it is not like that so many words are set down without special use and signification: the rehearsal of the same thing in diverse words without some difference, would have seemed superfluous. 2. Augustine's opinion is, hoc significativ● dictum esse, Quaest 18●. i● Exod. that these things are spoken in another signification: that these three, the spirit of wisdom, understanding, and knowledge, must be referred to those things which are hereby signified. But the text itself showeth, that this wisdom, understanding and knowledge are referred to the skill of working in all manner of works for the Tabernacle: as vers. 4. to find out curious works, to work in gold, in silver, and in brass, etc. 3. R Solomon thus distinguisheth them; he taketh wisdom, for that cunning which is infused of God; understanding, for that skill, which a man findeth out of himself; and knowledge, for that, which he learneth by the instruction and teaching of another. But seeing the Spirit of God was their teacher, it is not like that they learned of any other. And they taught others, chap. 35.34. they were not taught of others. 4. Tostatus thus doth interpret them: By wisdom he understandeth the habit of skill infused of God; by understanding, their natural subtlety of wit; by knowledge, the cunning which they had learned by instruction and experience. And of the habits infused, some were totally and wholly given them, some were augmented and increased only. And all these three are wrought by God's Spirit, though not in the same degree and manner: the wisdom, which is the infused skill, was only wrought by God: the natural aptness of wit was given them by God, but yet by natural means, nothing at all by their own industry: the knowledge obtained by instruction was also the gift of God, but by their own labour and diligence. Contra. But this may be misliked in Tostatus interpretation, that he thinketh they had the knowledge of Arts gotten by experience: for whence should they have this experience? in Egypt they were only occupied in servile works, in working in clay, and making of brick: therefore it is not like, that these were aforehand practised in any such curious Arts, Simler. 5. Oleaster therefore maketh this difference between these three: by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chocmah, wisdom, or cunning, he understandeth the internal conceit and knowledge, out of the which one proceedeth to work prudently: by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebunah, discretion, to apply and direct that inward apprehension, and by daghath an experimental knowledge: to know, saith he, is▪ sensu, vel intellectu experiri, to take trial by sense or understanding, as Lot saith, he had two daughters, which knew no man,, that is, had no experimental knowledge. But what experience could these have of working in all manner of metal and wood, and needle work, there being no such occasion of trial given them before? 6. Thus then are these three gifts better distinguished: That whereas these workmen are said to have done three things: to find out or invent curious works themselves, vers. 4. and to teach others, chap. 35.34. and to work also with their hands, vers. 5. to work in all manner of workmanship; these three gifts may be applied thus to these three faculties: they had wisdom given them to conceive and apprehend how to work themselves, which is called the finding out or excogitating of work: their understanding served to show, and teach others: therefore the other workmen are said only to be wise hearted, vers. 6. because they were taught, and teached not: and their knowledge guided their hand to be appliable to express that in their working, which they conceived in their understanding. These three may be reduced also to these two faculties: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift, power, or skill, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the practice, Simler: the skill was either in their own apprehension, or in the instruction of others: their practice was in the agility of their hands, and expedition of the work. QUEST. VI Whether all the kinds of works are rehearsed here, which were necessary for the Tabernacle. Vers. 5. ANd in the art to set stones, etc. 1. The Latin translater addeth, to work, marmore, in marble: which is not in the Hebrew, but only in working of stones. But we do not read, that any marble was used in the Tabernacle. Tostatus saith, though no marble went to the making of the Tabernacle, yet they might have skill to work therein: because it belongeth to perfect workmen to have skill to do some things, which they have no need to do, quest. 7. Contra. This wisdom and understanding was given them, To work in all manner of workmanship, and to make all which the Lord commanded, vers. 6. Therefore seeing they were not commanded to do any thing with marble, that belonged not to their skill. 2. But Tostatus addeth further, that some works are expressed, which they did not, as, in diversitate lignorum, to work in diverse kinds of wood, whereas they wrought only in Shittim wood; and some kinds of work are omitted, which they did, as in curious weaving, and embroidering. Contra. The Latin Interpreter here doth not translate right: the words are bacharosheth ghetz, in the workmanship of wood, or timber: the text speaketh not of diversity of wood: and yet they being able to cut and carve in one kind of wood, had skill to do it in another. 3. Indeed some of their works are here omitted, which the Septuagint supplieth here, To work in blue silk, purple scarlet, fine twined linen: but none of this is found here in the original; yet chap. 35.35. mention is made of all these, whence a supply may be made here, Simler. 4. It is not to be imagined, that all these works went only thorough the hands of Bezaleel, and Aholiab, who is joined with Bezaleel: but that there were many workmen beside, which were taught and instructed by them, chap. 35.34. 5. There were two chief and principal workmen, Bezaleel and Aholiab, that were directors to the rest, and taught them to work, chap. 35, 34. And of these two it seemeth, that Bezaleel was the most excellent workman, whose gifts and faculties are first of all described by themselves. QUEST. VII. Whether the wise in heart, received a new gift, or increase rather of the old. Vers. 6. IN the hearts of those which are wise hearted, have I put wisdom, etc. 1. The opinion of the most is, that God in these increased only those gifts which they had before, as their natural parts, and their skill in arts, which they had learned: and gave them a further degree of wisdom and knowledge in those kind of works, as he had done to Bezaleel and Aholiab. Genevens. Tostat. qu. 7. Osiander. But it is rather to be thought, that God altogether furnished them for this work: that as the Apostles were taken from among the unlearned sort, to build the spiritual Church of Christ; so these were altogether unfit of themselves to have enterprised this business, if the Lord had not endued them with the Spirit of wisdom, lest they might have ascribed part of the work to themselves. And further, whereas they are said to be filled with the Spirit of wisdom, chap. 35.31. this phrase insinuateth, that this gift of skill was inspired, it was not then in them before in part; for than they should not have been filled with the Spirit of wisdom, but received part only. 2. Oleaster maketh this difference, Deum implesse duos praecipuos artifices, sapientia scilicet nova, etc. That God had filled the two principal workmen with new wisdom: and anxisse eam eyes, qui eam ante habuerunt, etc. And that he increased the same to those, which had it before. But by this means, the inferior artificers should have had more helps than the other, both natural and supernatural, whereas the other had only supernatural. 3. Simlerus giveth this interpretation, In the hearts of all that are wise hearted, have I put wisdom to make, that God bestowed two things upon them: artem à me hahent & in hunc finem, etc. they have both the skill and art from me, and to this end, to make, etc. so they were wise hearted, but they were wise of Gods making. But that this phrase, to be wise in heart, showeth not any special and extraordinary gift of art infused unto them, is evident, chap. 35, 25. where the women, that did spin with their hands, are said to be wise hearted. 4. Therefore, junius giveth a better interpretation, calling these wise in heart, industrious: now two things are required to make one industrious and so wise in heart, one is willingness, and the other is aptness, and agility to any work: as both these are touched, chap. 35.21. Every one whose heart made him willing: and vers. 25. The women that were wise hearted spun with their hands. So God gave unto them first a willing heart, and they which had any aptness to do artificial works, were then endued with an extraordinary gift of wisdom, to do the works of the Tabernacle: they received special grace to know how to work according to the pattern given them, and willingness 〈◊〉 to exercise their gifts to God's glory, in setting forward the work of the Tabernacle. So M. Calvine, He had given them aptness, and insight: Vt eorum dexteritas semen quoddam esset, That their dexterity should be but a certain seed. QUEST. VIII. Why Moses was not made fit to do the work of the Tabernacle. NOw if it be inquired, why Moses received not this gift of wisdom, seeing he might best have known how to frame those things, having seen the fashion of them in the mount: it may be thus answered, that although it had been no hard thing with God, to have given Moses wisdom to do such things; yet for these reasons the Lord saw it was not fit: 1. Because Moses was to oversee and direct every man's work, and to approve and allow of it being done: and therefore it was not meet, that he should have been a labourer with them himself. 2. And beside, Moses was to attend the public government, to speak unto the people, and to judge their causes; therefore he could not, being letted by public affairs, have been spared for those works. And as it pleased God to direct his father in law, to give him counsel to appoint under-officers and governor's, and not to undertake the whole burden of government himself: so it was requisite, that the finishing of this work should be transmitted over to other, and the chief direction and oversight only to belong to Moses, Tostat. qu. 8. QUEST. IX. Of the garments of ministration, what they were. Vers. 10. ALso the garments for Ministration, and the holy garments for Aaron the Priest, and the garments for his sons, etc. 1. Some do understand by the garments of Ministration, the holy garments for Aaron, as Tostatus following therein the Latin Translater and the Septuagint▪ who read only, the holy garments for the Ministry of Aaron, etc. Whereas there are three distinct garments spoken of, bigd●e haserad, garments of Ministration, and bigdee hakedesh, holy garments for Aaron. 2. Oleaster understandeth, vestes inferiores seu communes, the inferior or common Priests garments which remained, exutic pontificalibus, the pontifical vestures or raiment being put off, etc. for so the word sarad, signifieth to remain, to be left. But this cannot be so: for in the third place the common garments for Aaron's sons are mentioned also. 3. junius thinketh that the curtains and veils of the Tabernacle are hereby signified, as also those cover wherein the Ark, Altar, Table, with other things were folded up, when the Tabernacle was removed. But the curtains and veils are not here meant, for they were made of four colours, blue silk, purple, scarlet, fine twined linen, chap. 26.1. these garments of Ministration were made only of three, blue silk, purple and scarlet, chap. 39.1. ●. Therefore the latter kind is only here understood: namely, those cover, wherewith those holy things before spoken of were covered, Vatabl. Borrh. Simler. For such clothes they had to wrap them in, Numb. 4.6, 7. The curtains and veils of the Tabernacle are before understood, vers. 7. under the name of the Tabernacle, which is taken either generally for the cover, boards and pillars, whereof the Tabernacle consisted: and so it is called ●hel, or more specially for the curtains only, which is properly called miscan, chap. 26.1. It is taken in the general sense here, Tostat. qu. 7. As likewise, chap. 31.26. where it is said, thou shalt anoint the Tabernacle. QUEST. X. The spiritual signification of the furnishing of Bezaleel, and Aholiab with gifts, BY the furnishing of Bezaleel, and Aholiab with excellent gifts, for the work of the material Tabernacle. 1. Strabus understandeth here the mystery of the Trinity: Aholiab (which he saith) signifieth my protection, betokeneth the Father: Bezaleel (interpreted in the shadow of God) the holy Ghost: and the word or commandment to make the Tabernacle, the Son of God. But this application is curious, and dangerous, to prefigure the blessed and immortal Trinity, by sinful and mortal men. 2. Yet Bezaleel of judah doth most properly prefigure the Messiah of the tribe of judah, upon whom the Spirit of God was, the Spirit of wisdom, the Spirit of understanding, etc. and of knowledge, Isai. 11.2. who should be the spiritual builder of the Church, Borrh. Marbach. 3. And by the inferior workmen, the Apostles are signified, the Evangelists, Pastors and Ministers; who as inferior workmen under the chief builder Christ jesus, do edify the Church. So Saint Paul saith, 1 Cor. 3.10. As a skilful master builder I have laid the foundation. Again, as here Bezaleel and Aholiab, and many other were filled with the Spirit of wisdom, for the work of the outward Tabernacle: so the Apostle saith▪ Ephes. 4.11. He gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers for the gathering together of the Saints, for the work of the Ministry, and for the edefication of the body of Christ, And so as Hierom well saith, judais perdentibus architectos, omnis aedificandi gratia translata est ad Ecclesiam; The Jews having lost their workmen, all the grace of building is transferred to the Church, cap. 3. in Isaiam. QUEST. XI. Why the precept concerning the Sabbath, is here renewed. Vers. 13. NOtwithstanding keep ye my Sabbaths. Divers reasons may be yielded, why the Lord maketh rehearsal here of that precept of sanctifying the Sabbath: 1. Quia segnes admodum & tardi sumus ad cultum Dei; Because we are slow and backward in God's service, Gallas. 2. Because they were now appointed to begin the work of the Tabernacle: Ne crederem sibi 〈◊〉 esse die Sabbati aedificare, Lest they might think, that it was lawful for them to build upon the Sabbath day, the Lord in this place giveth them charge even in this busy and necessary work to keep the Sabbath, Lippoman. Tostat. Lyr●n. Pelarg. jun. As likewise, chap. 34.21. both in ear-ring time and in harvest, they are charged to keep the Sabbath: lest they might take themselves to be excused by the necessity of these works, Oleaster. 3. Seeing they were not to keep the ceremonial laws, until they came into the land of 〈…〉 omitted: for the paschal lamb was but once sacrificed in the wilderness, Cajetan. 4. Beside, the Lord hereby would teach them the right use of the Tabernacle, which con●●●ed in their coming together there, especially upon the Sabbaths to serve the Lord. And therefore these two are put together, Levit. 23.30. Ye shall keep my Sabbaths, and reverence my Sanctuary: and the Lord complaineth by his Prophet, Ezech. 23.38. They have defiled my Sanctuary, and profaned my Sabbaths, Simler. Pelarg. 5. This charge also renewed, ad supplet ionem omiss●rum, for the supply of some things omitted, because it was not expressed before, what punishment he should have, that did violate the Sabbath, which is declared here that he should die the death: and it was put in execution, Numb. 15. upon the man that gathered sticks upon the Sabbath, Tostat. Lyran. QUEST. XII. Why it was more forbidden to labour in the building of the Sanctuary upon the Sabbath, than for the Priests to sacrifice. AMong other reasons before alleged, why mention is here made of sanctifying the Sabbath, this was one; that the people might be here admonished to forbear even from the works of the Sanctuary upon the Sabbath. But than it will be thus objected, seeing the Priests did violate and break the Sabbath (as one blessed Saviour saith) Matth. 12.5. and were blameless: as in killing the sacrifices, and doing other things thereunto belonging, why it was not as lawful to labour in the building of the Sanctuary also upon the Sabbath? Hereunto answer may be made, that there was great difference between the sacrifices which the Priests offered upon the Sabbath, and other things belonging to their service, and the other works of the Sanctuary. 1. The Lord commanded the one, namely, that sacrifices should be offered upon the Sabbath, and that double to any other day: for upon the other days they sacrificed a lamb in the morning, and another at night. But upon the Sabbath two lambs were appointed for the morning sacrifice, and two for night, Numb. 28.9. And the holy fire upon the Altar was commanded never to go out, Levit. 6.13. this fire than they kept upon the Sabbath, bringing, and laying wood to preserve it. These works they had the Lords word and warrant for. But for the other they had not, nay they were forbidden all kind of work and labour upon the Sabbath: saving those, which the Lord himself excepted concerning the service of the Sabbath: therefore these also in building and framing the things appertaining to the Tabernacle, were likewise inhibited. 2. The Priests are said to violate the Sabbath, in their sacrifices and other Sabbath works, but not properly: because they did such things upon the Sabbath, which if they had not been permitted, yea commanded, of themselves had tended to the violating of the Sabbath: so they did break it, materialiter, materially, but not formaliter, formally: he breaketh the Sabbath formally, who doth that which is expressly forbidden to be done upon that day: he materially breaketh it, who doth a work like unto that which is forbidden, but yet is permitted by the law. As if there were a law, that no citizen should sell any thing to a stranger, but such as were licenced to do it; he that so selleth being not allowed, transgresseth the law formally: he that doth it, being thereunto licenced, doth transgress only materially, in that he doth the same thing, which he committeth that transgresseth the law, but not in that manner. The same difference there was between the works of the Priests, which were allowed by the law upon the Sabbath day, and the like works of those which laboured in the building of the Tabernacle upon that day, which were forbidden. 3. Another difference is this: the sacrifices belonged to the service of God, which if they should have been intermitted upon the Sabbath, the service of God should thereby have been neglected. But though the works about the Tabernacle did cease upon the Sabbath, God's worship was not thereby neglected; for they might as well be made upon other days, and so were. 4. They were to do no servile works upon the Sabbath, but many works necessary for the building of the Sanctuary, were servile; so were not the sacrifices, and other duties performed by the Priests upon the Sabbath: therefore the one were permitted upon the Sabbath, and not the other, Tostat. qu. 9 QUEST. XIII. How the Sabbath is said to be a sign, that the Lord did sanctify them. Vers. 13. IT is a sign between me and you, that I the Lord do sanctify you. Which words are diversely expounded. 1. Some make this the sense: It is a sign, that I sanctify you, in that I have separated you from other people, & selected you unto myself, Vatab. Lyran. 2. Oleaster thus; Sanctitas Sabbat● signum est munditia, etc. The holiness of the Sabbath is a sign of cleanness, which I require of you: Vt ex dicato tempore Deo, credamus magis nos ipsos dicuri Deo, etc. That by the time dedicated to God, we should know, that we ourselves much more should be dedicated, Cajetan. But more is here signified than so: the words imply an actual sanctification, not signified only. 3. Hierom saith, it is so said, because it was, In Ezech. cap. 20 signum veri Sabbati, a sign of the true Sabbath, wherein we shall rest from the labours of the world. 4. So also Irenam, Non sine symbole erant signa, the signs were not without some symbol, and signification: Advers. h●res. lib. 4. cap. ●●. Sabbat● perseverantiam totim di●i, etc. The Sabbaths holding our the whole day, did signify our continuance in God's service. But here the Lord speaketh of an actual sanctification, not of a typical signification. 5. Some say it is so called, quia signum erat ●ud●ris, because it was a sign of the Covenant, whereby the people did bind themselves to worship the Lord for their God, and such signs were all the other ceremonies, Marbach. But there is a moral consideration in the sanctifying of the Sabbath, therefore it was otherwise a sign, than the other ceremonies. 6. It was then a common sign between God and them, they holding God to be their God, Creator and sanctifier, because the Sabbath was a commemoration of the creation: and the Lord taking them for his people, whom he created, redeemed and sanctified, jun. Tostat. 7. Beside, the keeping of the Sabbath was a sign of difference between them and all other profane people of the world, who derided the Jews▪ for their Sabbaths, as 〈◊〉 derided them for this, Quod septim●m partem 〈…〉, Because they lost the seventh part of their age, in resting every seventh day, Tostat. qu. 10. 8. And specially it was a sign of their sanctification: because that day they were sequestered by an holy rest, from thinking or studying upon profane things: and in respect of the exercises of religion upon that day, whereby they were sanctified: sanctifica●●r verbo Dei, we are sanctified by the word of God, Simler. And they did meet together, ad confirmandam 〈…〉, to confirm their faith by the sacraments, Osiander. And because every Sabbath, discati● doctrinam meam, you learn my doctrine, etc. junius. QUEST. XIV. The reasons why the Sabbath must be observ●d. Vers. 13. FOr it is a sign, etc. There are here diverse reasons yielded for the observation of the Sabbath: 1. The first is, à sine, from the end, it was a sign between God and them. 2. Ab ●tili, it is holy unto you, that is, ordained for your benefit and commodity, as our blessed Saviour saith, Mark. 2.27. The Sabbath was made for man, and not man for the Sabbath, Pelarg. So also Cajetan: It is holy unto you, that is, ad vestrum bonum mandatur custodiendum, it is appointed to be kept for your good. 3. A necessary, from the necessity of it: because if they did not keep it, they should surely die: as thrice the punishment of death is here threatened to those that defile the Sabbath, and do any work therein, Pelarg. 4. From the authority of the Institutor, quia dicatur Domino, etc. because it is consecrated unto God, vers. 15. It is the Sabbath of the holy rest unto the Lord: therefore it ought to be observed, Cajetan. 5. A facili, from the easiness of the precept: the Lord appointeth but one day for the holy rest, whereas he alloweth six for labour, Pelargus. 6. Ab exemplo Dei, from God's example, who created the world in six days, and rested the seventh, Pelarg. Simlerus. 7. A consequenti, from the event or consequent, in observing the Sabbath: efficient in succedentibus generationibus, etc. They shall procure, that a perpetual covenant shall be established in their generations, between the Lord and their posterity for ever, Cajetan. QUEST. XV. What death is meant in this phrase: He shall die the death. Vers. 14. SHall die the death. Whereas there are diverse kinds of death: there is everlasting death both of body and soul in the next world, and the temporal death in this life, either of the soul, in being deprived of the life of grace; or of the body, either by the hand of God, by sudden and extraordinary death, or by the hand of the Magistrate: according to these diverse kinds of death, so is this place diversely interpreted. 1. Some refer it to everlasting death, and excluding from the society of God's servants, jun. 2. Some understand it of being deprived of the life of grace, Vita gratiae destituetu● hic, & infuturo seculo, etc. He shall be destitute of the life of grace, both here, and in the next world, Lippoman. 3. Some, of being excluded from the people of God, no more to be counted an Israelite, E● Oleastr. 4. Some of the violent death by the Magistrate, Osiander, Simler. 5. Some of extraordinary death, when God cutteth one off, and so punisheth him by death unlooked for: as God is said to offer a man into ones hand, when he is suddenly killed, Exod. 21.13. Tostatus, who also includeth the punishment of death inflicted by the Magistrate: that when the transgression is apparent, and found out by witnesses, than the Magistrate putteth to death: as the man was stoned that gathered sticks, Numb. 15. But if the profaner of the Sabbath escape the punishment of man, the judgement of God shall overtake him, Tostat. qu. 12. 6. But beside these kinds of death, which shall be inflicted here, in that it is said, He shall die the death, the other phrase, In being cut off from among his people, showeth, that beside there remaineth for them everlasting punishment in the next world, as the Lord threateneth to the profane, fire unquenchable, Ezech. 20.47. QUEST. XVI. Why the seventh day is called Sabbath Sabbaton. Vers. 15. IN the seventh day is the Sabbath of holy rest unto jehovah. 1. Whereas the words in the original are, sabbath sabbaton, some Hebrews by the first understand the determined time of the Sabbath from evening to evening: but because they know not certainly where the rest of the Sabbath should begin, and where it should end, they have added an hour more at the beginning, and an hour at the end of the Sabbath: and this they say is called sabbaton; which is a diminutive word, which is form by putting to on, as of ish a man, is derived ishon a little man. But it is a weak conceit to imagine, that their additions, which are brought in only by their tradition, should be grounded upon Scripture. 2. Oleaster therefore, as the Hebrews make both these words sabbath, and sabbaton, proper names for the seventh day of rest, so he translateth them thus, requies requiri, it shall be a rest of rest, making them both appellative, and common names: because there was a greater rest required on the Sabbath, than upon any other day: whereupon in the Gospel, joh. 19.31. the Sabbath is called a great or high day: it was greater than the Passeover. But Oleaster is deceived in this collection: 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath. 2. And though it be true, that the Sabbath was a greater day of rest than the Passeover, wherein they were allowed to do such works as were about that which they should eat, Exod. 12.16. which were not lawful upon the Sabbath, Exod. 16.23. yet the rest of the Sabbath was not greater, than of all other festivals: for the tenth day of the seventh 〈…〉 where the same word is used. 3. Therefore it is better interpreted, It is the Sabbath of rest▪ to make the first a proper name and peculiar to the seventh day, and the other common. So read Vatad. jun. Pag●in. agreeing with the Lat. Chald. Septuag. who thus interpret: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sabbath a rest, holy unto the Lord. 4. Now in that there is so often mention made of rest, there is more intended, than the outward rest of the body only: as though it were sufficient to spend all the day, in lying down, playing, sleeping: 〈…〉 die ●acra opera perficienda sunt: but upon that holy and sacred day, sacred exercises also should be performed, Lippoman. QUEST. XVII. How the observation of the Sabbath is perpetual. Vers. 16. THat they may observe the Sabbath, 〈…〉 their generations for an everlasting covenant. 1. The Jews hereupon do take occasion to rail upon Christ, tanquam 〈◊〉, as a law breaker for abolishing the Sabbath: and so they press these words literally; as though the Lord ordained, that the Sabbath enjoined them should be perpetual. But beside that the word gholam, or 〈◊〉, doth not always signify that which is indeed perpetual and eternal: but sometime only a long time, Calvine: or 〈…〉, a time not limited, or determined: the words which are annexed, Throughout your generations, show that the perpetuity of this Sabbath is restrained to their posterity, and that as long as their policy and Commonwealth continued, Osiander. 2. Some do understand it to be eternal, in this sense: quia erat ●terna rei signum, because it was sign of a thing eternal, August. qu. 139. that is, of our everlasting rest in Christ: aternum manet ipso effectu, it remaineth eternal in effect, Calvine: that is, in ceasing from the works of sin. 3. Some think that it is called perpetual, with relation unto the time of ceremonies: quamdiu vellet Deus observari statum 〈◊〉 imperfectum judaicum, etc. as long as God would have that imperfect state of the Jews to be observed, Tostat. 4. But as I refuse not these two last interpretations; so I think that there is more signified, that God would have perpetually observed a day of rest set apart for his service, (though not that precise day prescribed to the Jews) as long as the world endureth: so that it is not only spiritualiter, sed moraliter aternum, spiritually, but morally eternal, Pelarg. and not only appointed for a politic order, to avoid confusion, that the people should have some certain day to meet together in▪ to hear the Word, and receive the Sacraments: Gallas. For if the keeping of the Lords day were only grounded upon policy; then any other day might as well be set apart, as this which is now observed. But I say further with Pelargus: Nobis serv●vissime demandatam religionis exercenda curam: That the care of the practice of religion upon the Lord's day is straight commanded us: atque ad came no● perpetuo ●lligari, and that we are for ever tied unto it, by the institution and practice of the Apostles, Act. 20.7. 1 Cor. 16.2. who, as Gallasius well concludeth, did substitute the Lord's day in remembrance of Christ's resurrection in stead of the old Sabbath, Spiritu Dei, quo ipsi regebantur, by the Spirit of God whereby they were guided. And here Thomas giveth a good note, why the Sabbath only is here mentioned, the other festivals of the Jews being omitted, wherein there was a commemoration of some particular benefits, as in the pasch of their deliverance out of Egypt: on the Sabbath; pracipuum beneficium creationis, the principal benefit of the creation was remembered, which is general to all people, and not peculiar only to the Jews: 1.2. qu. 100 ar. 5. ad. 2. beside, therein was prefigured, Quies mentis in De●, in prasenti per gratiam, in futuro per gloriam; The rest of the mind in God in the present by grace, and in time to come by glory, Thomas. Therefore, seeing the seventh day of rest is a commemoration of the creation of the world, and includeth a memorial of Christ's resurrection upon that day, and is a symbol of our everlasting rest in heaven, it ought to be perpetually observed. QUEST. XVIII. Whether the world were made successively in time, or in an instant. Vers. 17. FOr in six days the Lord made heaven and earth. 1. Oleaster well concludeth from hence, that God made the world, and the things therein not all at once, but successively one day after another; which he proveth by these reasons: 1. Because the seventh day is determined, wherein he rested, then consequently they were six days wherein he was making the world. 2. Mention is made of the evening and morning, therefore the day and night one succeeded another. 3. And seeing light was created the first day, and light and darkness could not be at once in the same hemisphere, the one therefore must needs successively follow the other. 2. But yet, although God made the world successively, in respect of the days, which one succeeded another; and all was not made in one day: Yet Tostatus opinion is not to be received, that in some of the works of the creation, God did, agere persuccessionem, work by succession, and in time, and did not produce the creatures, in instanti, in an instant. The first, second and fourth day's work he granteth were done in an instant: but the third day's work was done successively, the wind helping to dry it, which is said to have moved upon the waters. And the plants and trees were brought out of the earth in time, God giving such great strength and force to the earth, to bring them forth. As he giveth instance of some herbs, as 〈◊〉, parsley, that will grow out of the ground in the space of two hours. Likewise in the creation of man, he thinketh it is probable, that the Angels made his body of the slime of the earth, and the Lord breathed in the breath of life. Contra. 1. That God created 〈…〉 Psal. 33.9. he spoke, and 〈…〉 2. That was not the wind, which moved upon the 〈…〉, as in the same Psalm, vers. ●. the Spirit is called the breath of God's mouth: By 〈…〉 Lord were the heavens made, and all the host of them by the breath of his mouth. 3. Neither did God use the help of the Angels in the framing of man's body; he did it himself: for when he said, Let us make man in our image: he consulted not with the Angels, but with the blessed Trinity for he was created in the image of God, Genes. 1.27. nor in the image of Angels: for then Christ, when he was made man, should have taken upon him the nature of Angels, which the Apostle denieth, Hebr. 2.16. And it is directly said, that God jehovah made the man of the dust of the earth, Genes. 2 7. but jehovah is not given unto any Angel, it is a name peculiar unto God. QUEST. XIX. How the Lord is said to have rested, and from what. Vers. 17. IN the seventh day he ceased, and breathed. 1. Which is a metaphor taken from those, which when they have sore laboured do breath and take air, Oleaster. Not that God was wearied with the works of the creation, but he only left creating, all things being finished, which he intended to make, and he did it for our instruction, that we by his example might keep an holy rest. 2. God then ceased from creating of another world, Osiand. or from creating any new works; for then the creation had not been perfect, if any thing had been wanting: neither could it have been said, God saw all that he had made, and lo it was very good, Gen. 1.31. 3. But he ceased not both from preserving that which he had made, which is no new work, but that was continued during all the six days, and is exercised still, Tostat. For God is not like to a builder of an house, or carpenter of a ship, which having finished his work, so leaveth it: but God's providence still watcheth over that which he hath made, Gallas. Likewise, the Lord ceaseth not from making particular works daily, for he doth wondrous things, and miraculous thorough the world: sed non creat novas species, he doth not create now any new kind, Marbach. 4. Then here appeareth the error of certain Hebrews, which think that the Sabbath, which is called Satur's day, was appointed first to be kept, because that is an unlucky planet, and unfortunate; and therefore it was not fit to undertake any business upon that day: for the reason appeareth to be this, because God rested upon the seventh day: and they will not say that God was afraid to do any thing upon Satur's day, Tostatus quest. 11. 5. Again, hence is gathered a firm reason, for the continuance and perpetuity of the Sabbath, because God did not create the heaven and earth only for the sons of jacob, but for all men: Quibus ex aqu● Creator est, nemi●em ergo ab isto Sabbatis●● excludi, etc. To whom he is a Creator alike, and therefore no man is to be exempted from the keeping of the Sabbath, Lippoman. QUEST. XX. What works are to be rested from upon the Lord's day, what not. ANd as God rested not from all kind of works upon the seventh day: so neither are all kind of works unlawful now to be done upon the Lord's day of rest. The works that men attend are of two sorts, either natural, or voluntary: 1. Natural works are not forbidden to be done, as to eat, drink, sleep, so they be done in order, and measure. 2. Voluntary works, are either good or evil: evil works are at all times unlawfall, much more upon the sabbath. 3. Good works are either sacred, or civil and political; the sacred are either immediately belonging to the worship of God, as the duties of the first Table, which principally are to be done upon the Lord's day. 4. Or they are such works as are mediately referred unto God; as the works of mercy, the duties of the second Table; which also, if occasion so require, are to be done upon this day, as to visit the sick, to help those that are in danger. 5 The politic works follow, as the works of men's vocation, merchandise, making of war: all which must be intermitted upon the Lord's day: and therefore that commandment beginneth with Remember, that men aforehand should think of the Lords day, and not defer any of their business till then: but urgent necessity constraining, such things may be done then, as the Macchabees did fight upon the Sabbath, and the Disciples of Christ being hungry, pulled the ears of corn, Marbach. QUEST. XXI. Whether Moses received the directions concerning the Tabernacle, in the first or second forty days. Vers. 18. THus when the Lord had made an end of communing with Moses, etc. 1. R. Sal●m. whom Lyranus followeth, understandeth this communing, or speech of God with Moses, only of the former charge concerning the Sabbath, not of all the declaration before going, which concerned the making of the Tabernacle; which he thinketh was done in Moses second going up to the Lord, after the people had made the golden calf, and so he thinketh the history to be transposed. 2. Contra. 1. First, as sometime in Scripture the order of time is changed, and the history transposed, when there is any apparent cause, to meet with some inconvenience, which otherwise might follow: so to imagine any such transposing, where there is no such necessity, were to bring in such an uncertainty into the sacred story, as that we should never know in what order any thing was done. 2. Beside, the manner of speech used by way of transition, vers. 12. when the Lord began again to speak of ●actifying the Sabbath, afterward, or, then, or further the Lord spoke unto Moses, etc. showeth, that this speech followed immediately upon the other communing, which the Lord had with Moses concerning the Tabernacle. 3. The space of time, even forty days, while Moses communed with God, showeth, that God had conference with Moses about more things, than the moral and judicial laws, rehearsed, chap. 20, 21, 22, 23. 4. And the second forty days was an unfit that for Moses to receive all these instructions in, for than he fell down 〈…〉 night's before the Lord, Deut. 9 ●5. to entreat him for the people: there was not then such opportunity for Moses to receive those directions, all the time being 〈…〉 unto God, Tostat. qu. ●3. QUEST. XXII. Why Moses stayed forty days with God in the 〈◊〉. WHen the Lord had made an end. Which was after forty days: 1. Because all this time needed not be spent in promulgation of the former laws, which might have been delivered in a shorter time; the Hebrews think, that Moses further received then their Cabala, which if they indeed did understand to be the mystical doctrine of the Messiah, they therein should not think amiss: but the Jewish Cabala hunteth after letters and syllables, and doth gather mysteries out of them, which hath no warrant from Moses. 2. During then this time, beside the receiving of these laws, and instructions, Moses no doubt was exercised in the meditation of them, and made perfect in the sense and understanding thereof, as likewise the mystery of the blessed Messiah was now revealed unto him. 3. And although the Lord by the illumination of his Spirit, could in one day have inspired Moses with the knowledge of all these things: yet it pleased God, that Moses should continue in this exercise the space of forty days, for these two ends: 1. That he himself might hereby be more assured of his calling, and by this continual meditation be throughly prepared and made fit: 2. And that the people by this miraculous work of Moses abode with God forty days without meat and drink, might be induced to receive Moses message and ministry with greater reverence, Simler. QUEST. XXIII. Why the Lord gave the written law. HE gave him two Tables of the Testimony. 1. the Lord gave not the written law to the ancient Fathers, but deferred it till Moses time; because as the Apostle saith: lex non est posita justi●. the law is not given unto the righteous: habeba●● in semetipsis justitiam legis, they had in themselves the law of righteousness: but after that this law of righteousness grew into oblivion, & extincta esset in Egypt●, and was as extinguished in Egypt, etc. it was necessary to be renewed by the written law, Irenaeus. 2. Lex data est, Lib. 4 cap. 30. ut per ●am lux, qua in nobis est, accendatur, etc. The law was given, that thereby the light which was in us should be increased, Lib. 1. super Io●●, cap. 11. De ●ug● s●cul. cap. 3. In Esaia● cap. ●4. Cyril. The light of nature being dimmed, it was to be cleared and renewed by the law. 3. Ambros addeth further, Lex quid operatur, nisi ut omnis mundus subdit●s fieret Deo, etc. What else doth the law work, but that all the world should be subjected unto God? etc. for by the law cometh the knowledge of sin. 4. Hierom giveth another reason, why the written law was given, which was first written in all men's hearts: because, judei se solos accepisse legem gloriantur, etc. The Jews only boast, that they received the law: hereby is signified, that seeing the law commandeth nothing, which was not before imprinted in the heart by the instinct of nature, that they, qui leges ha● observav●riut, etc. which should observe these laws, should obtain the reward, etc. whether they were Jew's, or Gentiles, as S. Peter saith, In every nation he that feareth God, and worketh righteousness, is accepted with him, Act. 10.35. 5. The law also was given to prepare men for the Messiah, whose coming then more and more approached: for two ways did the old law lead men unto Christ; one way, Testimonium de Christo perhibendo, by giving testimony of Christ: as our blessed Saviour saith, All things must be fulfilled, which are written of me in the law, See more of this question, qu●st. 6. general in cap. 20. pag. 311. 1.2. qu. 98. ar. 2. in Cor. the Psalms and the Prophets, Luk. 24.44. alio modo, per modum dispositionis, another way, by way of disposing, by drawing men from idolatry, and holding them to the worship of the true God, and so preparing them for Christ, Thomas. QUEST. XXIV. Why the Lord gave the law to the Israelites, and to no other people. THis law was also given unto the Jews rather than to any other nation: 1. Not for that they only were found to continue in the true worship of God, all other nations being given to idolatry: fo● they also fell presently to idolatry, in worshipping of a golden calf: and the Lord telleth them that he did not set his love upon them for their righteousness. Deut. 7.7. and chap. 9.5. 2. But the reason was, because the Lord would perform his oath and promises to their fathers, to make them his people, Deut. 7.8. So it appeareth, quod ex sola gratuita electione, etc. that only by the free and gracious election of God, the fathers received the promises, and their children had the law given them. 3. But if it again be asked, why the Lord did choose the fathers, of whom Christ should be borne? Augustine answereth, Quare hunc trahat, illum non trahat, noli velle dijudicare, si non vis errare, etc. Why the Lord draweth one, and not another, do not take upon thee to judge, if thou wilt not err. 4. The law also was given unto the Israelites, especially for these two reasons; imponitur duris & superbis, etc. it was imposed first upon them that were stubborn and proud: De duobus enim naturalis homo superbit, de scientia & potentia, etc. A natural man is proud of two things; knowledge, and ability or power. Therefore, because the Jews might take themselves to be wiser than other people, as both having more knowledge, and greater strength to do those things which were requisite; God therefore gave them the moral law written, both to show their ignorance in the duties which God required, as also their insufficiency of strength: imponebatur etiam lex bonis; Likewise the law was given unto the good and well disposed, that they thereby might be holpen to perform those duties which they desired. To this purpose, Thomas ibid. 5. Hierom seemeth to give another reason, of giving the moral law unto the Israelites: first, the Lord gave them his moral law, but after they had committed idolatry, than he required sacrifices to be offered unto him, rather than to idols: Auferens puram religionem mandatorum Dei, & concedens sanguinem victimarum, etc. So taking away the pure religion of keeping Gods commandments, and granting unto them the blood of sacrifices, etc. And this assertion he groundeth upon that place of jeremy, chap. 7. 2●. I spoke not to your fathers, etc. when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices; but this thing I commanded them, saying, obey my voice, etc. QUEST. XXV. 〈…〉 QUEST. XXVI. 〈…〉 QUEST. XXVII. What is 〈◊〉 here by the finger of God. WRitten with the finger of God. 1. By the finger of God, Augustine understands the Spirit of God, De verb. Apost. ser. 6. which he proveth by comparing of those two places together in the Gospel: that where the one Evangelist writeth, that Christ should say, If I by the Spirit of God do cast out devils: another saith, If I by the finger of God cast out, etc. which signified, Matth. 22. 2●. Luke 11.20. Th●●phys. in 11. Luc. Epistle. 60. that as the law was written by the finger and power of God, in tables of stone, so is it written in our hearts by the Spirit of grace. Gregory by the Spirit signified by God's finger, understandeth, spiritualem intelligentiam legis, the spiritual sense and meaning of the law. Theophylact thereupon concludeth, that the Spirit is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one substance with the Father, as the finger is to the hand. So Ambrose saith, Ad forma●●●itatis, non ad distinctionem potestatis referendem digiti nuncupationem; That the term of finger is to be referred to the form of unity, not to the distinction of power. But this may seem somewhat curious. 2. These reasons therefore may rather be given of this phrase, and term: 1. It is said, By the finger of God, that is, opere Dei, by the work of God, because the fingers are instruments of working, Tostat. qu. 13. 2. Gallasius referreth it to the paucity and fewness of the precepts, Ita ut in digitis 〈◊〉 possent, which were not so many, but might be numbered upon the fingers. 3. This is added also, to show a difference between the first tables of stone, which were both made and prepared, and written by the finger of God: so were not the second, which Moses made like unto the first: they were prepared by Moses, but written upon by God, chap. 34.1. jun. 4. And further, though God have no hands, nor fingers, neither is like in bodily shape unto man: yet this may have a special reference to Christ, who was become very man, with hands and feet like unto us, as Borrhaius noteth, Digitus human●● Deo assingitur in Christo vero Deo & homine, etc. The finger of man is attributed to God, in Christ, who was true God and man. QUEST. XXVIII. Whether Moses did write upon the tables. Vers. 2. OF God. It will be here objected, that Exod. 34.28. it is said that Moses wrote in the tables: how then were they written by the finger of God? Lib. 5. qu●st. 〈◊〉 Deuter. 1. Augustine thinketh that the first tables were written by the Lord, the second by Moses. But it is otherwise affirmed, chap. 34.1. that God also did write upon the second tables. 2. Lyranus thus reconcileth th●se places, 〈…〉 Moses ministerialiter; That God did write, because he indicted, and it was done by his authority, and Moses did write them as the penman and instrument. And he hath another conceit beside▪ that Moses seemed to put his hand to the tables, and yet the Lord might miraculously 〈…〉▪ that Moses did nothing at all to the first tables, they were delivered 〈…〉 only prepare the second tables for the Lord to write upon. 3. 〈…〉 saith it is a phrase only, he did 〈…〉 QUEST. XXIX. How the law is said to have 〈…〉 by Angels. 4. Places of Doctrine. 1. Doct. Gods special and particular providence toward his children. Vers. 2. BEhold I have called by name Bezaleel. This showeth the singular care that God hath of his elected and chosen vessels; in that he knew them by name, as the Lord called unto Samuel by name, 1. Sam. 3. Like as among men it is counted a great grace and favour, if any be known unto the Prince by name. And in the Athenian, and Roman Commonwealth, such as were popular, would labour to call the most of the citizens by their names. God hath not then a general care only over his children, but his particular providence watcheth over them, Simler. 2. Doct. Mechanical arts Gods gifts. Vers. 3. WHom I have filled with the Spirit of God, etc. Bezaleel was inspired of God with the knowledge of arts: whereby we learn, that manual trades and mechanical arts do proceed from God's Spirit: and they are his gifts, Marbach. B. Babing. For every good gift is from above, jam. 1.17. 3. Doct. Even works tending to charity and piety, are not to be done ordinarily upon the Lord's day. Vers. 13. NOtwithstanding keep ye my Sabbaths, etc. If it were not lawful for the Israelites, no not to work in the building of the Sanctuary upon the Sabbath, than no other servile works are to be done then, intuitu pietatis, etc. with the pretence of piety: as to make garments to clothe the poor, to go a fishing to redeem captives, Oleaster. Which works of charity, where necessity constraineth, may be done upon the Lord's day, but not to make an ordinary practice of it. 5. Places of Controversy. 1. Confut. Against those that despise handicrafts, as base ●nd contemptible. Vers. 2. WHom I have filled with the Spirit of God, in wisdom, etc. If then handicraftmen have a portion of God's Spirit, and are endued with wisdom from heaven, to work skilfully in their mysteries, that assertion of Cicero is to be misliked, who thus writeth of these mechanical arts, Opifices omnes in arte sordida versantur, Lib. 1▪ Office ●r. nec enim quicquam ingenuum habere potest officina, etc. All tradesmen are occupied in base arts, neither can any ingenuous thing be found in an artisans shop, etc. True it is that handicrafts may be counted base and illiberal in comparison of liberal sciences: but yet in themselves they are commendable, and not to be despised, Marbach. Our blessed Saviour wrought carpenters work, and therefore is called a carpenter, Mark. 6.3. and S. Paul was a tentmaker and laboured with his hands, which he saith, ministered to his necessities, Act. 20.34. 2. Confut. Against free will. I Have filled with wisdom, etc. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio, etc. That there is a 〈◊〉 and evil partition, whereby men do ascribe all the helps which they use partly to nature, and God's gift, partly to man's 〈◊〉, whereas their industry itself is the gift of God. Therefore we are hereby taught, that the honour of every good thing, must be given unto God. And if humane arts proceed from God's Spirit, how much more hath man no activity at all in divine things, 〈…〉 by grace. This then evidently overthroweth free will, in divine and spiritual things, as our blessed Saviour saith, Without me ye can do nothing, joh. 15.5. 3. Confut. No festival days to be dedicated to Saints. Vers. 17. IT is a sign between me, and the children of Israel, etc. If this festival day of the sabbath was consecrated unto the Lord's honour, and it was a sign between the people and him: hence it is evident, that holy and festival days are not to be erected to the honour of Saints. The Lord is the Creator of time and days, and therefore he only must have the honour of them, Simler. 4. Confut. Against the observation of the jewish festivals. Vers. 17. FOr ever, etc. Hence the Ebionites grounded their heresy, that Christians were bound now to keep the Jewish Sabbath; because the Lord calleth it here and in the former verse, an everlasting covenant. But this is a weak and slender ground: Augustine thinketh it is called an everlasting covenant, because the Sabbath was a sign of that which was eternal, namely, our spiritual rest in Christ: or because there is no time prefixed or determined for the continuance of it. But rather it is so called, not simply but in respect of the policy and state of that Commonwealth, that as long as it stood, and the time of ceremonies did hold, so long should the law of the Sabbath be in force: for otherwise, they may as well urge the celebration of the Jewish Passeover, which is established by an ordinance for ever. Exod. 12.17. and Aaron's Priesthood by the same reason should continue still: of the which the Lord saith, Exod. ●8. 43. This shall be a law for ever unto him, and his seed after him. 6 Moral observations. 1. Observ. Arts not to be abused to any unlawful purpose. Vers. 2. WHom I have filled with the Spirit of God. Seeing humane Arts are the gift of God, artificers must take heed, that they do not profane Gods good gifts, and abuse their trades to pride, wantonness, superstition, or such like: Gallas. B. Babing●. As in these days many do make their handicrafts to attend as handmaids upon pride. And some thereby set forth superstition and idolatry; as Esay describeth the foolishness and vanity of such as carved images, to make them gods thereof to worship, Isai. 44.13. Such an one was Demetrius, who made silver shrines for Diana, Act. 17. 2. Observ. Against vain pomp in the multitude of servant and officers. Vers. 4. TO work in gold, silver, brass, etc. The Lord could have raised up a cunning workman in every one of these: but he rather thought it good to give unto one man skill in all these: whereby the pomp of many vain glorious persons in the world is reproved, that will have a several officer for every service: as Oleaster noteth, Alius culinam curate, alive equos, etc. One looketh to the kitchen, another to the horse, a third waiteth on the table, another attendeth in the chamber, etc. Bernard reproved this pomp in the Abbats of his time, whereof some he noteth to have ridden in the way accompanied with threescore horse: Bernard. 〈◊〉▪ A● non unus aliquis minister posset (saith he) & j●mentu● ligare & ad mensam servire, & lectulum praeparare? May not one minister suffice to saddle the horse, serve at the table, and make the bed? But Oleaster here is overseen to check Princes for this their magnificence and state, in having many officers: for it is seemly for their high place and calling to be served in different sort from others. In meaner persons it may worthily be noted for a fault, if any in the vain ostentation of servants and officers, shall exceed the bounds of their calling. 3. Observ. Gifts to be mutually communicated. Vers. 6. I Have joined with him Aholiab. Oleaster hereupon giveth another good note: Serui Dei societatem admittunt: The servants of God refuse not society: though they have never so good gifts, yet they desire the help of others: as Moses envied not that Eldad and Medad prophesied in the camp. So then as in the body one member standeth in need of another, so is it in the diversity of gifts which are given to the members of Christ's mystical body: they should communicate them one to another, and so use them, as best may serve for the common good of the Church. CHAP. XXXII. 1. The Method and Argument. IN this Chapter is set forth the sin of Israel, in committing most gross idolatries whereof there are four parts: 1. The narration of their wicked fact, to Vers. 7▪ 2. The examining of their fact, and the knowledge thereof, to vers. 26. 3. The punishment inflicted, thence to vers. 30. 4. A preparation to their repentance, vers. 30. to the end. 1. Their sin is described: 1. Both by the counsel and advice, which they tookes first the people in propounding the matter to Aaron to make them gods, with the occasion moving them thereto, the absence of Moses: then Aaron, in setting them a course what to do, vers. 2. 2. By the fact itself, which is either of them apart: of the people in bringing their jewels, vers. 3. of Aaron in making thereof a Calf, and setting up an Altar, vers. 4, 5. or of them both together, Aaron proclaimeth an holy day, vers. 5. The people offer sacrifices, eat, drink, and play, vers. 6. 2. The examination cognizance or taking knowledge of this sin, was either while Moses was with God, to vers. 15. or when he was departed from God, and returned to the camp. 1. In the first, there is first the Lord's complaint of the people in general, that they had corrupted their ways, vers. 7. so also vers. 9 in particular, by the description of their sin, vers. 8. Secondly, Moses intercession, with the effect thereof. Moses intercession is grounded upon three reasons: The deliverance of the people, vers. 11. The blasphemy of the Egyptians, which is feared, vers. 12. The covenant made with their fathers, vers. 13. Then the effect is, God changed his mind, vers. 14. 2. In the second cognizance, there are two degrees: first, Moses, confused knowledge when they were yet a far off, as he went and conferred with joshua, to vers. 19 Then his certain knowledge: 1. By the sight of his eyes, vers. 19 whereupon followed two effects of his indignation, the breaking of the Tables, and the burning of the golden Calf, vers. 20, 21. 2. By Aaron's confession, whom Moses fifth and examineth, to vers. 25. 3. The punishment is thus set forth: 1. The reason that moved Moses to take revenge, the nakedness of the people, vers. 26. 2. Moses charge to the Levites, vers. 26.27. 3. The execution, vers. 28, 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people, vers. 30. Of Moses supplication unto God, his petition, which containeth the confession of their sin, vers. 32. and the craving of pardon, with a disjunction, or else himself to be blotted out, etc. 2. And of God's answer, wherein the Lord refuseth Moses disjunctive request concerning himself, and yieldeth to his request for the people, with a reservation of their punishment, vers. 34. 2. The diverse readings. B.G.L. Vers. 1. Gathered themselves together against Aaron. B.G.L.P. upon Aaron. A.H. to Aaron. I.U.C.S. ghal. upon, or against. B.U. Vers. 12. For a mischief. B.U. rather than, maliciously. G.B. craftily. L. with a mischievous intent. I. with maliciousness. S. C. in maliciousness. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beraghah, to a mischief. B.I. cum cater. I.S.A. Vers. 15. So Moses turned him. B.G.I.L.U. Moses looked back. P.C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phanah signifieth both to turn, and look: but the first rather here, because of the word following, he went down. Vers. 18. It is not the noise which the strong make, nor the noise which the weak make: I. the voice of them which cry out strength, or, the voice of them which cry out weakness. S.A.H. better than, the voice of them which answer strongly, or, of them which answer weakly. V. or, the noise of them which have the victory, or, of them which are overcome. G.B. or, the cry of them which exhort to fight, or, of them which compel to fly. L. Vers. 28. Three thousand men. B. G. cum caeter, three and twenty thousand. L. very corruptly. See 72. qu● following. A great error in the Latin text. I.A. Vers. 29. When every one shall be upon his son. I.A.H. better than, every one upon his son. B.G. cum caeter. for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when, is omitted. Vers. 32. And now, whether wilt thou forgive them their sin. I. if thou wilt, etc. A.H. better than, and now forgive them their sin: I.A. B.G. cum caeter. for here the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, is omitted in the translation. Vers. 35. Because they procured the calf which Aaron made: or made the calf which Aaron made. B.G. cum caeter. for that which they did to the calf, B.G. cum caeter. which Aaron made. I. But the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth is seldom a sign of the Dative but of the Accusative case: because they worshipped the calf which Aaron made. C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gashah, to make. 3. The questions discussed. QUEST. I. Whether Moses had signified unto the people, when he would return. Vers. 1. WHen the people saw that Moses tarried long, etc. 1. R. Solomon here is of opinion that Moses, when he went away told the people, that he would return after 40. days: but they were deceived in the account, and reckoned that day wherein Moses ascended, so that in the end of 39 days they then consulted to make them gods. 2. Contra. But this assertion can stand by no means. 1. It was not known unto Moses himself how long he should stay, when he went from them: for he himself stayed six days in the mount, before he was called up to the top, chap. 14.16. If he had set them a certain time, he would not have spoken ambiguously, but plainly, that they might have known certainly when to expect his return. 3. At the least, though they had mistaken a day, they would have waited for him so long after the appointed time. 4. Neither could all this be done in the space of one day: the people to gather their earing, and Aaron thereof to make a golden Calf; and beside, Aaron putteth off the solemnity to the next day: all this could not be done upon the 40. day, therefore it is like that they began this wicked enterprise upon the 35. day, or thereabout: and that Moses had not given them any direction for his return, Tostat. qu. 2. Liran. QUEST. 2. Whether the Egyptians were the first beginners and motioners of this idolatry. Vers. 2. WHen the people saw. 1. R. Solomon again, some what to excuse here this fact of the Israelites, saith, that the Egyptians which went out with the Israelites did egg and entice them, and set them a work to make this golden image: as they likewise provoked the people to fall a lusting for flesh by their example, Numb. 11.4. 2. Contra. 1. But howsoever at other times the strangers, that were mingled among them, might set them a murmuring, it is like here that the Israelites themselves were most forward in this wicked enterprise: for the name of people is given unto them: whereas the other are not simply called the people, but with some other addition: as chap. 12.38. A great multitude of sundry sorts of people; and Numb. 11.4. A number of people that was among them fell a lusting, etc. 2. They themselves speak of their bringing out of Egypt by Moses: but Moses brought the Israelites out; the rest were not so much brought ou●, as voluntarily came forth being mingled among the people. 3. The people also themselves were subject and prone to idolatry: as S. Stephen showeth out of the Prophet, Act. 7.43. yea he saith directly, vers. 39 that they were their fathers, that said unto Moses, Make us gods, etc. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites, 1 Cor. 10.7. Neither be ye Idolaters, as were some of them. So not all the people, but only some of them were guilty of this sin of idolatry: for it is like that they, whom Moses armed afterward to slay their brethren, were not consenting thereunto, jun. 5. The Levits, vers. 29. did consecrate their hands every one upon his son and brother; they were then their own brethren and consequently Israelites, who were ringleaders of this mischievous exploit. QUEST. III. The occasions of idolatry in general, and particularly of the idolatry of the Israelites here. Vers. 1. THat Moses tarried long, etc. Here we are to consider of the occasions and causes of idolatry, which are either general, or particular in this place, which moved the Israelites to fall into this folly. 1. The general are these: 1. Fear in extremity and distress maketh men run to wicked devices, and to erect unto themselves gods: as the mariners in jonas ship being in danger, called every one upon his god. 2. Another cause is ignorant imitation of things not rightly understood: as because Abraham at God's commandment would have offered his son Isaac unto God, the heathen idolaters likewise did sacrifice their own children with bloody hands unto their idols. 3. A third cause, is foolish doting love and affection: as Solomon doting upon his wives, was by them enticed, and seduced to idolatry. It is written that Alexander so loved Ephestio, that he decreed divine honour to be given him. 4. A fourth cause is good hap and prosperity: as the Athenians having obtained a victory against the Persians at Marethe, only with the help of ten thousand men, seeing at that time in the air, a spirit in the likeness of Pan, which terrified their enemies, they afterward worshipped him, and built him a Temple, B. Babington. 2. The particular causes and occasions of this idolatry, which deceived the Israelites, were these: 1. The first was, absentia ducis, the absence of their Captain: 2. Curiositas, their curiosity, that not being contented with those things which Moses had taught them, must add of their own: 3. Timiditas Aaronis, the fearfulness of Aaron, that durst not resist the people: 4. A false opinion, in thinking that whatsoever they did with a good intention, to be pleasing unto God, Ferus. 5. Add hereunto their impatiency, in not enduring to stay any longer for Moses: as Saul, because the Lord answered him not, when he would, went unto a witch, B. Babing. QUEST. IV. Of the diverse faults and infirmities at once here committed by the people. THe people gathered themselves together against Aaron, etc. The people in this their outrage do offend diversely: 1. In their violence: the word signifieth supper Aaron, they came upon Aaron, tanquam superiores potentiae, as being mightier than he, and so pressing upon him. 2. They say, make us gods; Vide insaniam populi; See the madness of the people, as though God can be made with men's hands, Ferus. 3. There appeared in them, levitas & inconstantia, great levity and inconstancy, that had not long before bound themselves by covenant to obey the Lords Commandments, and so soon fall away, Marbach. 4. Their great forgetfulness also bewrayeth itself, that had heard the Lord with his own voice thundering out his Commandments, whereof one prohibited directly idolatry, and yet they in despite of God, do set up an idol. 5. Their ingratitude also is manifest, both against God the author of their deliverance, and Moses the Minister thereof, and of many great works, speaking of him contemptuously, We know not what is become of this Moses, Gallas. 6. Their stupidity was wonderful, that having the cloud before them, an evident sign of God's presence, and the manna, which fell daily of his providence, they setting at nought such excellent signs, figuram appetunt, quae ipsorum vanitati respondeat, desire a figure answerable to their vanity, Calvin. Oleaster thinketh, the cloud at this time was taken out of their sight: but that is not so; for it is said, chap. 13.22. That he took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. 7. Thus the people at once sinned diversely: 1. They sin manifestly against the first Commandment: 2. They offend in publicam ipsorum fidem, against their public faith given: 3. They offend not only in the outward work, but also impiissima opinion, in their wicked opinion, thinking hereby to obtain remission of their sins: 4. And they do not only transgress against God, but against Moses their deliverer, and so they violate both the first and second table, Ferus. QUEST. V. Why the people say unto Aaron, Rise. Vers. 1. UP, or, rise. 1. Which is not so said, as though Aaron did then fit, when the people came unto him. 2. Neither is it necessarily hence collected, Quod matutin●s fuit hic concursus, etc. That this running together was in the morning, as Cajetan thinketh, and that they did as it were awaken and raise up Aaron. 3. But this manner of speaking showeth their importunity, that they would have him dispatch quickly, and with all speed do, as they willed him. 4. And beside, they seem to cast some good colour and pretence upon this their haste, because they had expected and waited Moses coming down a great while: and therefore they would stay no longer, Tostat. qu. 3. 5. Beside, they seem hereby to tax Aaron's negligent administration, that he was secure and remiss in the government, and therefore in this manner rouse him up, Osiander. 6. This their speech also showeth, that they pressed upon him violently, and urged him, saying, Surge, Rise, that is, Age, Go to, junius. QUEST. VI Of the diverse kinds of idolatry. MAke us gods. 1. There are diverse kinds of idolatry, which may be brought to these four heads: 1. When either that is worshipped for a god, which is nothing; such were the Idols of the Heathen, the imaginations of their own blind hearts. 2. When the divine honour is given unto any creature, as to Angels, or Saints. 3. When any divine power is ascribed to the images of God, or Saints. 4. When the true God is worshipped, but otherwise than he hath prescribed; as Ahaz caused an Altar of a strange fashion to be reared up unto God, and such were their traditions of the pharisees, Simler. 2. Or idolatry may be thus distinguished; it is committed two ways: 1. When, res extra Deum coluntur, etc. when things beside God are worshipped; and that either externally, by bowing unto them, or inwardly, in putting trust and confidence in them. 2. Quando Deus aliter colitur, quam ipse instituit; When God is otherwise worshipped, than he appointeth; which is also done two ways: either when men devise unto themselves a form of worship not prescribed: such are the Processions, Pilgrimages, Vigils, and such like used in Popery: or when the worship which God instituted, alio fine observatur, quam est institutus, etc. be observed upon another end than is appointed, as thereby to merit at God's hand: as the hypocrites in Israel thought to please God, by the external act of their sacrifices; and so do now the Romanists by their idolatrous Mass, Marbach. The idolatry of the Israelites was of all these sorts, communicating with part of each: for they outwardly set up an Idol, and inwardly put their confidence in it; and did seem yet in this Idol to acknowledge God, so worshipping him after another manner, than God himself had prescribed. QUEST. VII. Why they say, Make us gods, not god. MAke us gods, etc. The word is put in the plural, Elohim, gods. 1. Whereupon some of the Fathers do gather, that the Israelites here fell away into the idolatry of the Gentiles, who brought in a multiplicity of gods. But that is not so, for they did proclaim an holy day unto jehovah, vers. 5. 2. Gloss. interlinear. giveth this exposition, that although there was but one idol made: yet he that falleth to idolatry, doth fall into all vices, & tot diis & daemonibus, quot vitiis, servit, and so serveth as many gods or devils, as vices. But it is not put in the plural number in any such sense, because of that which followeth: which may go before us; but their vices and corruptions could not be said to go before them. 3. Some refer it to the idols, which they desired to have made; they would have many, but Aaron made but one: neither is this like to be the reason: for then Aaron should not have contented them. In that therefore Aaron satisfied their desire, it seemeth he knew their mind, that one idol would serve their turn. 4. Some think, that because Elohim in the plural, is taken for the true God, therefore it is so used here: Quia uni Deo hunc cultum instituerunt; Because they instituted this service to the true God, Simlerus. But by gods, here it is evident, they understand not God himself: for they were not so absurd to think, that God could be made with men's hands. 5. Therefore the plural here is taken for the singular, according to the Hebrew phrase, Oleaster. As so the Lord saith, I have made thee Pharaohs god, chap. 7.1. where the word is Elohim, in the plural: and sometime a word of the plural number is joined with an adjective of the singular, as Isai. 19.4. I will deliver the Egyptians into the hands, adonim kasheh, Dominorum duri, of Lords hard: where the adjective is put in the singular: sometime the adjective that is joined with it, is put in the plural also, but the relative in the singular, josh. 24.19. Elohim kadashim his, he is holy gods, that is, an holy God: so likewise sometime Elohim is put with a verb singular, as Gen. 1.1. Bara Elohim, creavit Dii, God created: sometime with a verb in the plural, as in this place, asherjeeben, which may go before us. So then, Elohim, gods in the plural, is here put for the singular: Make us a god, Tostat. qu. 4. QUEST. VIII. How the Israelites would have their god to be made to go before them. TO go before us. 1. It is evident by this, wherefore they desired a visible god to be made; not to that end, that they might with greater liberty eat and drink, feast, and play before the idol, which they could not do before the Lord: for the Lord did allow them to rejoice before him in sober and seemly manner. Nor yet because they be like unto other nations, to have some visible image to worship: but they show the end thereof, that they might have some visible presence to go before them, Tostat. qu. 6. 2. And whereas Moses being absent, they might have desired some other guide in his place to direct them: they do not so, both because they know, none could be given them like unto Moses: and if such an one might be found, he was subject to the like danger, as they imagined Moses to be fallen into: they desire rather some visible god to be given unto them, Tostat. qu. 8. 3. Neither were they so senseless to think, that an idol made of silver or gold, which hath eyes, and seeth not, ears, and heareth not, could go before them. 4, And Tostatus conceit is too curious: that because they had seen images in Egypt, which had, as they thought, a certain divine power in them, speaking sometimes, and making answer unto demands. And among the rest, the Egyptian God Apis, which was like a pied bull, did appear once in a year unto them, and used to go before them unto Memphis, and all the Egyptians followed after, playing upon their harp● and other instruments: he thinketh, that the Israelites desired the like god to be given them; that they might have an image made, endued with some divine power to go before them. But they never had seen any image in Egypt made with men's hands, to stir, and move, and walk before them. The Egyptian god, Apis, was either a very pied pull indeed, or the devil in that likeness: therefore they having seen no such precedent in Egypt, it is not like they imagined any such thing. 5. Wherefore, these Elohim gods, which they desire to be made, were none other but images, as Laban so calleth his little images, gods, Gen. 31. Gallas. This then is the meaning, that some image may be made them, quae admoneret eos praesentiae divina, which should admonish them of the divine presence, Osiander. And they say in effect but thus much, Institue nobis cultum, etc. Appoint us some kind of worship, that God may be reconciled unto us, Vt pergat nos praecedere; That he may go forward still before us, as he hath begun, Ferus. So then their meaning is not, that the idol to be made, should still go before them; but that God represented, and reconciled thereby, might go on still with them. QUEST. IX. Why the people came to Aaron, rather than to Hur his fellow governor. BUt it will be here questioned, why the people demand this rather of Aaron, than of Hur, who was joined with him in the government, chap. 24. 1. R. Salom. maketh this the reason, because that the people had killed Hur, because he resisted them; and this he saith, was the manner of his death: all the people came and spit into his mouth, and so choked him. But it is not like, if Hur in so good a cause had given his life, that it should have been omitted: Phinehes fact in slaying the adulterer, and adulteress, is commended, and honourable mention is made thereof: but Hur had been more worthy to have been recorded, for not killing, but in suffering himself rather to be killed in defence of God's pure worship, Tostat. qu. 3. 2. Neither yet is it to be supposed, that Hur was dead: for some mention than is like to have been made of his death, being a principal governor, and of the people's lamentation for him. 3. Therefore, although Hur may be thought to have yielded and consented to their motion, as well as Aaron, as not being a more holy man, than he; yet because Aaron was the chief, and more principal, he only is mentioned, Tostat. qu. 3. QUEST. X. Whether at this time the Israelites wanted the presence of the cloud. FUrther, whereas they desire gods to be made to go before them: it will be here objected, that they had the presence of the cloud, which went before them; and they therefore needed not to have had any other guide. 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight: but this opinion is briefly confuted before, quest. 4. the cloud did not leave them till they came into the land of Canaan, when the manna also ceased, josh. 5. 2. Some make the blind curiosity of the people, the cause why they regarded not that ordinary sign of God's presence, but requested some figure and representation of God, answerable to their vanity, Calvin. So also Chrysostom, Adhuc i●spicis, Homil. de pr●d●tion. jucta. quod miraris, & oblitus es largitoris, Thou seest daily that which thou wonderest at, (namely, the manna, which fell every morning) and thou forgettest the giver. 3. But this also may be joined to the former reason, they had stayed 40. days in a plat, and the cloud stirred not; they had continued as long in this place about mount Sinai, even forty days, as they had been in all the mansion places, since their coming out of Egypt: and so they might doubt, that this cloud should be their direction no longer to go● before them into the promised land, and therefore they desire another guide. QUEST. XI. Why they say they knew not what was become of Moses. Vers. 1. FOr of this Moses, etc. we know not what is become of him, etc. 1. R. Salom. thinketh, they supposed he had been dead, and that Satan had made such an apparition in the air, as if they had indeed seen a coffin, as if Moses had been dead, and his body put into it. But if they had conceived that Moses were dead, they would not have spoken so doubtfully, as not knowing what was befallen him, Lyranus. And beside, God would not have suffered Satan in the same place, where he gave them signs of his glorious presence in the clouds, to have practised his cozening and counterfeit tricks. 2. They show their contempt, not vouchsafing to call him by his name; Contemptim virum illum appellabant, etc. They in contempt call him the man, etc. Lippoman. 3. They also bewray their infidelity, that having daily experience how the Lord fed them with manna, could not conceive how the Lord should preserve Moses alive also forty days, without any supply of food from them, Simler. 4. They show their oblivion and forgetfulness, that having seen Moses go up into the mountain, and entering into the thick cloud, talking with God: they now begin to imagine, that he might be consumed, and devoured in those flames, Osiander. 5. This their apostasy, and falling away from God, and despising of his Prophet, did prefigure their falling away afterward from Christ, Ferus. QUEST. XII. Why Aaron bade them pull off their earing. Vers. 2. THen Aaron said, pluck off the golden earing, etc. 1. Some think, because the people made great account of their jewels and earing, that Aaron by this means did think to have turned them from their purpose. So Augustine; Intelligitur illis difficilia pracipere voluisse, ut isto modo ab illa intentione revocaret; He may be thought to have commanded them hard things, Quaest 141. in Exod. to revoke them from their intention, etc. So also Tostatus, Lyranus. 2. And Calvin further addeth, that he required this, lest they might have spoiled the Tabernacle, to find gold for this idol; and he might think the people would have been more hardly drawn unto it, because they had given so liberally unto the Tabernacle already. But Calvin is herein deceived, for the Tabernacle was not yet made: Moses being not come down from the mount, where he received instruction for the making of the Tabernacle. 3. Further, Aaron might think, that the women would hardly have parted with their jewels; and that there might have risen by this means, some tumults and stirs in their families, by which means this attempt should have been stayed, Siml. Oleast. And this is very like, that Aaron used all means secretly to have put off the people: but herein was his great fault, that he dissembled in so weighty a matter, and did not plainly and openly stay the people. QUEST. XIII. Whether Aaron's sin here is to be excused. SOme go about to excuse, or extenuate Aaron's offence here. 1. Bernard allegeth, that Aaron was forced thereunto: Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus; He gave way unto the wicked clamours of the people against his own mind. So also Theodoret, Vitulum formaré necessario coactus est; He was forced of necessity to frame a calf. And so he excuseth himself afterward by the people's outrage, vers. 22. But nothing should have compelled Aaron to do evil: he should have feared God, rather than man; and chosen to die, before he would see God dishonoured. Epistol. 56. 2. Ambrose saith, Neque excusare tantum Sacerdotem possumus, neque condemnare audemus, We can neither excuse so great a Priest, nor yet dare condemn him. But seeing Moses did afterward sharply reprove him, and the Lord would for this have slain him, Deut. 9 there is no question, but that he most grievously sinned. 3. Some allege by way of excuse, that all Aaron's courses tended to have sought delays till Moses coming, in that he called for their earing, which he thought would have been gathered with much trouble, and business, than he casteth them altogether, and melteth them, and then caused it to be fashioned with a graving tool: after that he made an Altar, and deferred the solemnity till the next day, Oleaster. But all this being granted, it is so far from excusing Aaron, that perfidiosior est assensus, etc. his consent is so much the more treacherous, dissembling his conscience, when he saw idolatry so grounded, and rooted in the people, than if he had given a simple assent, jun. in Analys. 4. Procopius saith, Quasi convitienda exprobrat, etc. Aaron doth as it were upbraid them, and scoffingly say unto them, These are thy gods, etc. but neither were these the words of Aaron, the people so said; neither is it like that Aaron being afraid of them, would have scoffed with them: wherefore that Aaron● sin was very grievous, and inexcusable, doth now follow to be showed in the next question. 5. Theodoret addeth, Primo populi impetum verbis comp●scere tentavit, etc. That first he tried to pacify the heat of the people with words. But this is not expressed in the text: it may be he would have dissuaded them, but that he saw them so violently carried, that there was no speaking unto them. QUEST. XIV. Of the greatness of Aaron's sin. Aarons' sin than is made manifest, & set forth by these circumstances. 1. In respect of his person, he had often conference with God, and by him the Lord had wrought great works and miracles in Egypt: therefore his example was so much the more dangerous, and his fall the greater. 2. The thing that he consented unto, was a breach of the first table: it was not theft or adultery, or such like, but wicked idolatry: for, Spiritualia peccata graviora sunt; Spiritual evils are more grievous, Ferus. 3. Quod propriis manibus accipit, signum est effoeminati & servilis animi; In that he taketh their earing with his own hands, it was a sign of an effeminate, and servile mind, Calvin. 4. He sinned also grievously in his dissimulation: when for fear he against his own conscience dissembled, and so betrayed the truth, jun. 5. Borrhaius addeth, that he sinned two ways beside, in usurping a lawgivers office, which belonged unto Moses: and in bringing in new ripes, and worship which God had not commanded. But Aaron offended not in the first, because Moses had left him governor in his place till he returned: but in the latter his presumption was great. 6. Aaron's fall also appeareth in this, that after he made a golden calf, seeing it to be pleasing unto the people, he was so forward afterward, both in making an Altar, and proclaiming a solemnity, Pelarg. QUEST. XV. Why it pleased God to suffer Aaron to fall. NOw it pleased God to suffer Aaron to fall. 1. Vt humiliaretur, that he might be humbled, lest he might afterward have been too much lifted up, being called to be high Priest, Ferus. 2. By this example we do see, Sanctissimos interdum faede labi, etc. that holy men may sometime grossly fall, Borrh. 3. This showeth, that Aaron's Priesthood was not perfect, nor able fully to reconcile men unto God, seeing he himself was a sinner, Marb. Quomodo unus captivus alium liberaret? How should one captive deliver another, Ferus. Or one sinner make reconciliation for another? 4. And for this cause also, it pleased God to suffer Aaron to fall, Vt nemo de gratia sua praesumat, that no man should presume of his gifts or strength: but let him that standeth, (as the Apostle saith) take heed lest he fall, Ferus. 5. And by Aaron's presumption, we see how dangerous a thing it is, to bring any thing into God's service without his warrant, Borrh. QUEST. XVI. How the golden calf is said to be fashioned with a graving tool. Vers. 4. ANd fashioned it with a graving tool, and made thereof a molten calf. 1. The word here translated a graving tool, is cheereth, which is sometime taken for a bag or purse, as 2 King. 5.22. where it is said, that Naaman bound two talents of silver in two bags, & gave them to Gehezi: and so some think that Aaron put all the people's jewels and earing in a bag together, lest they might think he had converted any part thereof to his own use, Cajetan: but the other word vajat●ar, he fashioned, is against this sense. 2. But most usually cheereth is taken for a penny, style, or graving tool: and so some think, that Aaron with this instrument did draw a pattern, making the proportion of a calf, which the workmen should follow in their casting. So R. Salom. Osiand. Lyran. 3. Others think, that with this instrument Aaron made a mould in clay, or such like matter, and the mettle cast into it received that form, Tost. q. 10. Oleast. 4. Simlerus maketh a double use of this graving tool, Vnum in formand● typo, alterum in perpoliendo operefuso; One in making the mould, the other in polishing the work after it was cast. 5. But I rather subscribe to Gallasius, that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transposing of the words, putting the latter first: for the golden calf was first cast and melted, and then polished and trimmed with a graving tool, as workmen use to do. 6. This calf was made by Founder's work: there are three ways to make and frame things of mettle; either by hammering and beating them to some fashion; as the Cherubs upon the Ark were made; or by joining the pieces and joints together, which are sunderly made; or by casting and melting it in a mould: and so was this golden calf made, Tostat. qu. 10. QUEST. XVII. Why Aaron caused the likeness of a calf to be made, rather than of any other thing. Vers. 4. A Molten calf. 1. Some of the Hebrews give this ridiculous reason, why the image of a calf was made rather, than of any other thing: when the Israelites were coming out of Egypt, and intended to bring out Joseph's bones with them, as they did, they say Nilus had overflowen the place where his bones were, and so Moses did make the picture of a calf in a certain golden plate, which floating upon the water showed the place where Joseph's bones lay: which plate, they say, was brought among other jewels to Aaron here, and cast into the fire, by virtue whereof the whole mass of gold was turned into the shape of a calf. But here are many fables couched together. 1. It is a very tale, that Joseph's bones were found out by any such means. 2. The people only brought their golden earing, therefore no such plate. 3. Neither was there any such virtue in that golden plate, if there had been any such to convert or change the whole mass. 4. Neither was there any such cause, seeing the molten calf was cast in a mould, Opere fusario, by Founder's work, as the Latin translator readeth. 2. R. Abraham seemeth to think that this figure of a calf was made, rather than any other, as ap●est at that time to receive some divine and celestial influence: but though Aaron were at this present grossly blinded and deceived, yet it were impiety to think that he was given to such superstitious astrological observations, as to make figures to derive some secret supernatural influence and virtue into, by the celestial constellations. 3. Some think, that Aaron caused a calf to be made, to deride them, as Helias did Baal's Priests, supposing they would not be so absurd, as to ascribe divine virtue unto a calf, Procopius. But it seemeth that Aaron was in good earnest, by that which followeth, in that he set up an Altar, and proclaimed an holy day. 4. It is further alleged by some, that Aaron intended not to make any thing of the gold, thinking that the fire might consume it: but that the Egyptians which were in the camp by their art Magic, and by the operation of the devil, caused the image of a calf to come forth, Ex Fero. But it may appear, vers. 24. by Aaron's confession unto Moses, that he intended to make them an image, when he cast the mettle into the fire: and to what end else served the graving tool, but to fashion it? he would not have polished and trimmed the devil's work. 5. Some further think they would have a calf made, because the sacrifices of bullocks are the chiefest: and thereby they thought the better to please God. But it is not like that they had any such purpose at this time to do that which was pleasing unto God, seeing they had heard not long before the Lord by his own mouth forbidding them to make any kind of image to worship. 6. It is therefore most like, that Aaron according to the desire of the people, made a Calf like unto the Egyptian god Apis, which they had seen the Egyptians to worship: and therefore they were drawn by the corrupt imitation of them, to have the image of a Calf made, Lyran. Calvin. Simler. Gallas. Augustine addeth further, that the Egyptians had set up the image of an ox or bullock by Joseph's tomb, Lib. 1. mirabil. sacr. Script. c. 25. which they worshipped. So the Interlineary gloss giveth this reason: Quia bovem adoraverunt in Aegypto; Because they had used to worship a bullock in Egypt. And the Egyptians used to worship their King being dead, under the form of a live bullock, Plin. lib. 8. cap. 46. QUEST. XVIII. Whether the Israelites thought indeed the golden Calf to be the God that delivered them. THen they said, These be thy gods, O Israel, which brought thee out of Egypt. 1. Procopius thinketh that these words were uttered by Aaron, and that hereby he would have brought them to remember that God which had brought them out of Egypt. But it is evident by the text that these were the acclamations of the people. 2. Lyranus thinketh, that the people attribuebat idolo, did attribute unto this idol itself those great wonders which God had wrought for their deliverance: and therefore for honour of this idol, they speak in the plural number, as men used to do to great persons. But it is not like they were so mad, as to think, the golden Calf brought them out of Egypt, cum res esset inanimata, it being a thing without life, Ferus. And men use to speak for more honour sake in the plural number, in the first and second person, not in the third: and though the pronoun or verb be put in the plural, yet the noun is not: as the use is to say, nos sumus Rex, we are the King, not Kings, as here in the plural they say, These are thy gods, Tostat. The plural therefore is taken here for the singular, according to the Hebrew phrase, as before is showed, quest. 7. 3. Tostatus thinketh, that the people did not in so saying, consider so much of the golden Calf, as of the divine virtue and power of the true God: quam latere putabant in illa vitulo aurea, which they imagined to be in that golden calf. For they could not be ignorant, that the true God, the God of their fathers, brought them out of Egypt. And they knowing this, it is not to be thought, quòd totus populus vellet publice mentiri, that all the people would agree in a lie, Tostat. But what divine virtue could they imagine to be in the Calf, which they saw to be made presently before their eyes of their earing? 4. Thoring in his replies, saith, the judgement of the people was so blinded, and swallowed up, Vt rem crederent penitus inanimatam esse Deum; That they thought a thing altogether without life to be God. So Rupertus; Veritatem quam cecinerant, dicentes, etc. The truth which they sung, saying, let us sing unto God, for he hath triumphed gloriously; In mendacium commutarunt, etc. They turned into a lie, saying, these are thy gods, O Israel, which brought thee out of Egypt. He thinketh that they took this very calf to be the god, that delivered them. But be it admitted that the people were so gross, it cannot be thought that Aaron could be so grossly deceived. And where as Thoring objecteth that place, Psal. 106.20. They turned their glory into the similitude of a calf, etc. they forgot God their Saviour, which had done great things in Egypt, etc. hence it cannot be gathered, that they had cast off all knowledge or memory of God: for then Aaron that made the calf should have fallen into the same oblivion. But they had forgotten their obedience, which should have been yielded to God's commandment, as it is said before in the same place, vers. 13. when as yet they had not made the molten calf, Moses being then with him, Incontinently they forgot his works, they waited not for his counsel. So Gregory expoundeth the pulling off their earing, Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum; To show, that by their disobedience they fell to the worship of idols. 5. Therefore, in that they say, These are thy gods, they have relation unto God himself, In cujus honorem extruxerunt vitulum; In honour of whom they set up the calf, Ferus. They give the name of the thing signified to the sign: as if they should have said, Hoc Dei illius signum est, etc. This image is a sign of that God which brought us out of Egypt, Marbach. They thought that God's honour was hereby more set forth, Quia sub externa imagine ipsum colerent; because they did worship him in an outward image, Calvin. He that giveth any honour unto this image, prastat gratissimum cultum Deo illi, etc. doth yield acceptable service unto that God, which brought us out of Egypt, Osiander. And that the Israelites in the golden calf had respect unto God, unto whose honour they made it, may further be declared by these reasons: 1. Because the Gentiles themselves had not that imagination of their images, to think them the very gods, but only representations of them; their gods they held to be in heaven. 2. To call the images of God, Elohim, gods, by a certain metonymy, was usual among idolaters, as Laban calleth his images, Elohim, gods, Gen. 31.30. Gallas. 3. Non probabile est tam crass●s fuisse, etc. It is not probable they were so gross, to think a new god could be made, Calvin. Or to think the calf delivered them, being a thing without life, Ferus. 4. And that Aaron saith to morrow shall be an holy day to jehovah, Cognitus est Deus hic, etc. It is evident that God was known unto them, that made the molten calf, Borrh. QUEST. XIX. Why Aaron proceeded to build an Altar before the golden calf. Vers. 5. WHen Aaron saw that, he made an Altar, etc. 1. R. Solomon, whom Paulus Burgensis followeth, who had been sometime a Jew himself, hath here this assertion: that as soon as the calf was made, it went alone, and therefore Aaron seeing such a great wonder, did make an Altar for the honour of this calf; to this purpose they allege that text, Psal. 106.20. They turned their glory into the similitude of a calf that eateth hay, that is, of a living calf. Contra. 1. This text is flat against them, that this calf was made only in the similitude of a calf that eateth hay, not that it did eat hay, or exercise any other work of life, but it was made like unto it, Thoring. 2. And this golden calf wanting joints and sinews, instruments of motion, and chaps and jaws, which are the means of feeding, could not go, nor feed of itself: it might have been moved, and carried by some spirit, but of itself it could not be made to walk. 3. And if Aaron should have set up an Altar to this calf, as thinking any divine virtue to be in it, he should have consented to most abominable idolatry, Tostat. 4. And whereas they wrest those words of Aaron, vers. 24. Thereout ran this calf, as though it came walking out of itself: the meaning is, Egressus fuit operefusorie; It came forth by the melting, and casting of the workman. 2. Yet it is not to be thought, that Aaron was so forward, as of himself to please the people yet more, to build an Altar before the idol, as Simlerus thinketh, and Cajetan is in the same opinion, Aaron primatum nolens perd●re, aedificat altare coram vitulo, non expectans rogari; Aaron because he was loath that any should be before him, doth build an Altar, not staying to be entreated, etc. For if Aaron had been thus willing, he could not have so excused himself afterward, by the violence of the people: which he saith, were set on mischief, vers. 22. 3. Nor yet did Aaron of himself make an Altar, Vt tempus tereret, to spend time, that he might have put off his business till Moses coming, Ex Fero. For then, what pretence soever he had, he should have given them occasion of greater idolatry, as it followeth afterward. 4. But the truth is, that Aaron made this Altar, not only being thereunto, rogatus, asked of the people, Osiander. but impulsus, compelled, Marbach. For now they have an idol, they must have an Altar, and sacrifices, and an holy day, and all things belonging to this superstitious service, Gallas. So also Calvin, Cum videt populum fic furere, when he saw the people so madly bend, etc. or when he saw that they would kill him, Nisi Altare construeret; unless he would build an Altar: then he proceeded, Tostat. qu. 12. QUEST. XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some think that Aaron of purpose did put off this solemnity to the next day: Quia sperabat Mosem rediturum, etc. because he hoped Moses would return before the next day, Vatablus, Tostat. But Cajetans' opinion is here more probable, that noteth great forwardness in Aaron to keep this solemnity (the people no doubt urging and in a manner forcing him:) Non poterat festum citius indici; The feast could not be sooner appointed, than against the next day. So by this it rather may be gathered, that Aaron to satisfy the people's desire, when he saw they would not be gainsaid, proclaimed this solemnity upon a very short warning. 2. But Cajetans opinion in the rest is very harsh, that Aaron was herein more besotted than the people: for whereas the people gave but the common name, Elohim, to the idol; Ipse ineffabile & incommunicabile nomen attribuit; He attributeth unto it, that incommunicable name, not to be uttered, etc. he meaneth jehovah: and that, Nullo instigante; none pricking him forward, Et voce publica; and with public proclamation. Contra. Aaron was not so profane and irreligious, as to ascribe the name jehovah unto an idol: but he would seem to do all this for the honour of God, Ill● culium hunc institutum indicat; He showeth that this solemn worship was instituted for God, Simler. Gallas. Osiand. Calvin. Like as Micah having made him images, and gotten a Levite into his house, thought that God was thereby well pleased, and would surely bless him, jud. 17. And with the like superstitious devotion, they sacrificed unto God afterward in high places, thinking that service to be acceptable unto God: as here Aaron would seem to celebrate this solemnity unto the Lord, Ferus. QUEST. XXI. Of the sacrifices, who, and what was offered upon the Altar that Aaron made. Vers. 6. SO they rose up the next morning, and offered burnt offerings, etc. 1. Here their diligence is observed, that early in the morning rose up to keep this idolatrous and impious solemnity, Simler. Cajetan. 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood: it is like, that according to the ancient custom, the first borne offered sacrifices, as it is observed, c. 24. how Moses sent certain young men of the children of Israel to sacrifice. 3. And though as yet the laws and ordinances were not delivered them concerning sacrifices, yet herein they followed the ancient practice continued among God's people, in offering sacrifices, and that of clean beasts: for that distinction of clean and unclean beasts, was of old time observed, even before the flood, as is evident, Genes. 7. 4. They offer but two kind of sacrifices, burnt offerings, which were wholly consumed upon the Altar, and peace offerings, part whereof they did eat which brought the sacrifices, and therewith the people did feast now: sin offerings they brought none, because they had not seen Moses hitherto to have offered any sacrifice for sin, but only of the two former kinds. And the people did flatter themselves, that herein they did well, and were far off from acknowledging their sin: and therefore thought not of any sin offering, Tostat. qu. 16. QUEST. XXII. What is meant, in that it is said, They rose to play. Vers. 6. THe people sat down to eat and drink, and rose up to play. 1. Whereas this word tzachak to play, signifieth four things, either play and sport, as children use to play, as Ishmael did with Isaak. Gen. 21. or to dally as man and wife, as Izhak sported with Rebekah, Gen. 26. or to fight, as Abner spoke to joab, that the young men might play together, in which sword play the one killed another, 2 Sam. 2. or to commit idolatry: Here R. Solomon, whom Tostatus followeth, doth think it to be taken in the last sense: as the Apostle seemeth also to affirm, 1 Cor. 10.7. Neither be ye idolaters, as were some of them, as it is written, they sat down to eat and drink, and rose up to play. But this their wanton and lascivious playing, was a fruit rather and effect of their idolatry: they first had committed idolatry, in offering sacrifices before the golden calf: then, Ex idololatria ad gulam prorumpunt, ex gula in lasciviam; From idolatry they fall to gluttony, from gluttony to wantonness. And the Apostle doth not conclude their idolatry out of that word: but Ludos illos inter idololatrica sacra recenset; Rehearseth their play among the ceremonies and rites of idolatry, Osiander. They were idolaters, because they did all these things in honour of that idol. 2. By their playing therefore properly is understood, their dancing, singing, and leaping before the golden calf, as appeareth by the noise, which was described by Moses, and josua, before they came at the camp, jun. Tostat. Simler. Thus the people turned all upside down: their earing and jewels, which God had given them from the Egyptians, they bestow upon an idol: with the same feet wherewith they walked thorough the red sea, they dance before the golden calf; and with the same mouth wherewith they sung praises unto God, after the destruction of the Egyptians in the red sea, they now sing unto the idol. 3. But although by play is chiefly meant here, the mirth and melody which they made; yet they by all likelihood fell into a further degree of wantonness, and lascivious behaviour; as when Israel joined themselves to Baal peor, they did not only commit spiritual fornication in bowing unto their gods, but defiled their bodies also with the daughters of Midian. Such were the sacrifices of the Gentiles set forth with obscene spectacles: in their sacrifices called floralia, the harlots were brought forth naked upon the stage, Simler. So Procopius: Immunditia conspicitur in idololatrarum solemnitatibus; Uncleanness and filthiness is seen in the solemnities of idolaters. 4. Where it is said, they did eat and drink, Calvin saith, Inscitè multi ad crapulam torquent; Many unskilfully do wrest it, to show their riot and excess, and thinketh thereby only to be signified simply, that they feasted. But I rather here approve Simlerus judgement, Credo hoc convivium immodestum fuisse & intemperans, etc. I believe rather that this feast was immodest and intemperate. And so Ambrose expoundeth it, Nemo se luxui committit, nisi qui recedit à praeceptis Dei; No man giveth himself over to riot, but he which departeth from the precepts of God: and then he allegeth this place. Epist. 36. lib. ●▪ Epistol. QUEST. XXIII. Whether this sin of Aaron and the Israelites can any way be excused. BUt now, all this fact of Aaron and the Israelites, in making a golden calf, sacrificing, and dancing before it, some go about to excuse. 1. There are, which do thus qualify the first petition of the people, Make us gods, that because the word Elohim, gods, is applied to Magistrates and great men, as well as unto gods: they say their meaning was, to desire only some guide, and governor to be given them in Moses place. But this cannot be so, for these reasons: 1. Aaron could not make them a man to be a governor or guide, but by generation; which could not have been done, but in continuance of time: 2. And if that had been their request, to what purpose should Aaron have demanded their earing? 3. And the golden calf being made and set up, why did they worship and dance before it, if it were not their meaning to have such an one made? Tostat. qu. 10. 2. Quidam ajunt hostiam non esse mactatam in honorem vituli, etc. Some think, that the sacrifice was not slain for the honour of the golden Calf, but to be an expiation of their sin, Ex Proc●p. But the contrary appeareth, vers. 8. the Lord himself saith, they offered unto it: and if they had sorrowed for their sin, they would not have leapt and danced as they did. 3. Some Hebrews say further, that Aaron and the Israelites intended not to worship the Calf, but did keep that solemnity unto jehovah, as Aaron caused to be proclaimed: God was offended with them, because they offered sacrifices, being not commanded to do it, etc. Contra. 1. Though they had not worshipped the golden Calf, yet it was a great impiety in them, to cause it to be made with any such intent, to be a scandal and offence. 2. They sinned concerning the Calf, in singing praises unto it, and in sacrificing unto it: saying, These are thy gods, etc. And the Lord himself saith, They offered unto it, vers. 8. 3. And Moses himself calleth the calf, their sin, and stamped it to powder, Deut. 9.21. and made them drink thereof: all which showeth, that they sinned concerning the Calf, Tostatus qu. 14. QUEST. XXIV. Of the lawfulness of play and recreation, and how it must be moderated. Vers. 6. THey rose up to play. By occasion of this word, here it shall not be amiss to insert somewhat concerning play, recreation and delight, how far it may be lawful. 1. Like as the body being wearied with labour, had need of some rest, so the mind being with much study and contemplation dulled, requireth some refreshing: quies anim● est delectatio, the rest of the mind is recreation and delight; as it is reported of john the Evangelist (as Thom. Aquin. writeth) that certain were offended, seeing him playing with some of his disciples: then he bade one of them draw a bow and shoot an arrow, and after that another ask him, if he could do so continually: they answered, No, for then the bow would break: So, saith he, would the mind of man be broken, Si nunquam ab intentione sua relaxaretur; If it should never have intermission from serious study. 2. But here three things specially must be observed, concerning the moderation of delights and recreation: 1. This delight must not be, in operationibus, vel verbis turpibus; in unseemly and unclean words, or actions, for that were obscene scurrility. 2. We must have a care, that the mind be not wholly given over to sport, and delight, as Ambrose saith, Caveamus, ne dum animum relaxare volumus, solvamus omnem harmoniam, tanquam concentum honorum operum; Let us take heed, lest while we would recreate the mind, we do not dissolve the harmony, and consent of profitable works. 3. It must be carefully seen unto, that our recreation, congruat tempori, personae, & loco, do agree unto the time, person, and place. 3. Whereas then Chrysostom saith, Non dat Deus ludere, sed diabolus; God is not the giver and author of play, but the devil; and thereupon he allegeth this text, They sat down to eat and drink, and rose up to play: He must be understood to speak of those, qui inordinatè ludis utuntur; which use plays inordinately: which abuse and excess consisteth in two things: 1. Ex ipsa specie actionum, etc. In the very kind of actions, wherein the delight consisteth, if they be illiberal, obscene, and uncomely. 2. Secundùm defectum debitarum circumstantiarum; 22. q. 168. ar. 2. in Cor. & ad. 2. If there be a defect in the due circumstances of time, person, or place, Sic Thomas. QUEST. XXV. Why the Lord biddeth Moses get him down. Vers. 7. THen the Lord said to Moses, Go get thee down. 1. Cajetan thinketh, that Moses having received the tables of the law, and the Lord having left talking with him, that Moses was now going down. But it is not like, that Moses would have departed before the Lord spoke unto him, to bid him go. The Lord had ended all his former communication, Sed nondum dicitur discessisse à colloquio Dei; but he was not yet departed from the presence and speech of God, Simler. 2. Rab. Solomon thinketh that this is to be understood of the great dishonour, which Moses sustained by the disobedience of the people, as if the Lord should have said, Descend de honore; Descend from thine honour. But it is evident, in that Moses presently upon these words came down from the mount, that the Lord spoke of his local descending. 3. Tostatus giveth this reason, why he is bid to descend: because it was not necessary, that Moses now should stay any longer, to receive laws and precepts for the people: for they should be given in vain to such a disobedient people. But the Lord even at this instant had given Moses the tables of the law; therefore that was not the reason. 4. But he is willed to go down quickly, Vt effraenem populi licentiam cohiberet; That he might stay the unbridled licentiousness of the people, and to chastise them for their disobedience, Gallas. He sendeth him down, Ad puniendum corum peccatum, etc. to punish their sin, Lyran. Ferus. QUEST. XXVI. Why the Lord saith to Moses, Thy people. Vers. 7. FOr thy people, which thou hast brought, etc. 1. Some do expound it thus, Tuus, cognition carnis, vel affectu sollicitudinis; Thy people, in respect of the kindred of the flesh, or loving care, Interlinear. But more is thereby signified. 2. Some think by this which is added (thy people) Mosem quodammodo vocari in partem criminis, etc. That Moses here after a sort is brought into the crime to try his patience, Calvin. He saith, (thy people) ad cumulum criminis, ut etiam ipsum Mosem peccasse significetur; To accumulate the crime, thereby to signify, that Moses in a manner had sinned in them, Cajetan. But Moses could no way be touched with their sin, being not at all accessary unto it. 3. The most do make this collection; that God, who, while they were obedient, vouchsafed to call them his people: now doth renounce them, calling them, not my people, but thy people: Quia me peccando deseruit; Because they have forsaken me by their sin: as the Angel Gabriel saith unto Daniel, thy people, in the same sense, seventy weeks are determined upon thy people, to finish their wickedness, Dan. 9.24. Hierom, Dum sancte vivimus Domini sumu●, cum peccamus nostri sum●●; While we live well, In Dan. 9 we are the Lords, but when we sin, we are our own, Lippom. Pelican. So also, Osiander, Simlerus, Ferus. Though Calvin mislike this sense, yet it is warranted by that place, Deut. 32.5. They have corrupted themselves, not being his children, junius. 4. And beside, the Lord in this speaking doth tax their ingratitude: thy people, whom thou hast wrought all these wonders for, and done so much for, they have corrupted themselves, Pelarg. 5. And in that the Lord doth attribute unto Moses their deliverance, which was wrought by his own hand, and calleth them his people: this he doth, to make Moses more careful for the reformation of the people, Vt ipse videns omnia sibi ●ncumbere, tanquam suos diligent●r castiget; That he seeing all to lie upon him, should diligently chastise them, and see unto them as his own, Tostat. Gallas. QUEST. XXVII. Of the greatness of the sin of the Israelites, as the Lord himself describeth it. Vers. 7. HAth corrupted their ways, etc. 1. That is, of themselves, being not seduced by others, but of their own corrupt inclination, they have committed this great iniquity, Simler. 2. Like as a wife corrupteth herself by adultery, so had they falsified their faith toward God, by their spiritual fornication, Oleaster. 3. They were soon turned out of the way, there were not fully six weeks passed since the law was delivered, Ferus, Simler. 4. And from the way which God commanded them, with thunder and lightning, and some of those terrible signs remained still in their sight: as the thick cloud in the top of mount Sinai, into the which Moses was entered to speak with God, Simler. 5. Then followeth the particular description of their sin: 1. They had transgressed directly against the first and second Commandment, in making a molten image, Ferus. 2. And the same an image of a brute beast, being more brutish and without understanding themselves, Simlerus. 3. They had not only made it, but worshipped it: 4. Yea offered sacrifices unto it, Tostat. 5. And more than that, Beneficium meum idolo imputarunt; They have ascribed my benefit of their deliverance to an idol, Interlinear. 6. Obtulerunt vitulo, quae ipsis dederat; They offered toward the calf, the things which he had given them, their jewels and earing, which they received of the Egyptians, the Lord having so moved their hearts, Ferus. 7. And to make up the measure of their sin; the Lord saith, they were a stiffnecked people, intractable, and incorrigible, Simler. QUEST. XXVIII. Why they are called a people of a stiffe-necke. Vers. 9 I Have seen this people, and behold it is a stiffnecked people. 1. Deus loquitur more humane, etc. God speaketh here according to the manner and phrase of men; for we do not upon one fault condemn a man of stubbornness: but after we have had sufficient experience, and see there is no amendment, than we will pronounce him contumacious and stubborn. So the Lord in respect of his own knowledge, knew in the beginning what this people was, Per suam cognitionem simplicem & aternam uni●● intuitu omnia comprehendit, etc. By his everlasting knowledge, at once he comprehendeth all things. But in respect of us now, he saith, after he had had experience of this people's perverseness, who had diverse times before murmured against him, and tempted him, and now they had proceeded from evil to worse, he now at the length pronounceth them to be a stiffnecked people, Tostat. qu. 16. 2. Some think this similitude is taken from them, that make haste in running, and will not turn their neck, to hear or regard those that call them back, Tostat. But allusion is rather made here unto stubborn bullocks, not used to the yoke, which will not yield their neck unto the collar. So this people refused the Lords yoke of obedience, Simlerus, Borrhaius, junius. 3. And hereby is signified, not only their intractable nature, that they were a stiffnecked people, Non recipiens correctionem; not receiving any correction, or showing any hope of amendment: but this is a preamble to their punishment, Vbi talis est durities, non superest ven●● locus; Where such hardness and obstinacy is, there is no place for pardon, Calvin. There is nothing remaining, Qu●m ut extrema internecione deleatur, than that they be utterly destroyed, Gallas. QUEST. XXIX. Why the Lord did not prevent the sin of the people at the first. BUt it will here be demanded, seeing the Lord might have kept the people from sinning, why he did it not. 1. The Lord thought it good in his wisdom to leave this people a little to themselves, and not to call them back at the first: 1. Quia non ita conspicua esset eorum nequitia, etc. Because their wickedness should not have so fully appeared, Gallasius. 2. And if they had presently recovered themselves, De justitia sua praesumpsissent; They might have presumed of their own righteousness: and therefore God suffereth them to fall, that they might thereby be humbled, and learn to know themselves, Marbach. 3. And God herein also, Tentat fidem Mosis, doth try the faith of Moses, who having received the tables, might persuade himself, that all was now in good case: and suddenly in his greatest joy, he hath a pull back, hearing of this grievous sin of the people, Calvin, Marbach. 4. And God suffered it so to be, that Moses hereby might interpose himself, as a mediator between God and his people; Vt imitaretur Chrystum, to imitate Christ, (and to be a perfect type and figure of him) who hath dissolved the wrath of God hanging over our sins, Proc●pius. 2. But whereas God sometime winketh at men's sins, and suffereth them to go on, till their wickedness be at the full, and then punisheth them: herein God's mercy appeareth, Qui tempestive occurrit exitio populi, etc. which in time preventeth the destruction and ruin of the people, Gallas. QUEST. XXX. Why and in what sense the Lord saith to Moses, Let me alone. Vers. 10. NOw therefore let me alone, that my wrath may wax hot, etc. 1. Which the Lord so speaketh, not, Ac si libere non posset exequi vindictam suam, etc. As though he could not freely take revenge, unless Moses gave him leave: but the Lord by this manner of speech showeth, quanti astimet servum, etc. how much he esteemeth his servant, ascribing so much to his prayers, as though they were a let and hindrance unto him, Calvin. 2. Some think, that the Lord by this speech should discourage Moses from praying; because their sin was so great, as the Lord forbiddeth jeremy to pray for the people, jer. 7.16. 3. But the Lord rather hereby showeth, that he remembreth his mercy in judgement, signifying, se posse teneri, that he could be stayed, Ferus. 4. Yea hereby he encourageth Moses rather to pray for the people: like as a father being angry, and making as though he would smite his son, saith to one standing by, Ne retineas me à percussione; Hold me not from smiting, meaning the contrary, that he would have him interpose himself, and mediate for his son, Lyran. Tostat. Mosen hortatur, ne cunctotur precari etc. He exhorteth Moses not to defer to pray for the people, Procopius. Because he otherwise might have been afraid to have prayed, considering the greatness of their sin. So also to the same purpose Gregory, Greg. 9 moral. cap. 11. Quid est serv● dicere, dimitte me, nisi deprecandi ausum prabere? What is it for the Lord to say unto his servant, Let me alone, but to make him bold to pray? But indeed, Non his verbis mandat, etc. God doth not command Moses to pray in these words directly, but showeth what it was that would stay him from punishing, junius. 5. And now the Lord was contented to accept of Moses prayers, because he was not in his secret counsel appointed to destroy them. But the same Moses, who at this time appeased the wrath of God toward the people, could not pacify him concerning himself, when he provoked God at the waters of strife: because prayer then will not serve the turn, Cum semel Deus aliquid ab intimis irascendo disponit, When once God being throughly provoked, hath determined to do a thing, Gloss. ordinar. Ex Gregor. QUEST. XXX. Whether the Lord changed his mind, in saying, I will destroy them, and yet destroyed them not. Vers. 10. FOr I will consume them. Yet God consumed them not. 1. Not that there is any mutability or changing in God; as though afterward he saw which he did not before: for these comminations, Secundùm hypothesin accipienda sunt; are to be taken conditionally: and sometime the condition is expressed, sometime it is understood: as the Lord suspendeth the execution of his judgements, either upon men's repentance, or being entreated by the prayers of his servants: Et propter Mediatorem veniam dat; But most of all he giveth pardon for the Mediators sake, Simler. 2. And thus the Lord threateneth, yet stayeth his hand, Quia necessarium est nosse nos, benignitatis, qua in Deo, Cont. julian. li. 5. eminentiam, & quanta vis orationum sanctorum; Because it is necessary for us to know, the exceeding great loving kindness which is in God, and what force there is in the prayers of the Saints, Cyrill. 3. And further, this was not, the will of God to destroy them, that will of God, qua vocatur beneplaciti; which is called the will of God's good pleasure, because this is always fulfilled: but it was, volunta● signi, his signified, or revealed will, according to the which he showed, that they had deserved to be destroyed. But in his secret will he had ordained, that Moses should pray for them, and that he would be entreated by his prayer, Tostat. qu. 16. QUEST. XXXI. How the Lord promiseth to make a great nation of Moses. Vers. 10. I Will make of thee a mighty people. 1. Some think that God indeed did perform this promise to Moses: for now the Christian world, which far exceedeth the people of Israel, Mosi obtemperat, obeyeth Moses, Rupertus. Ferus. So also Gloss. interlinear. by this mighty people understandeth, Generationem sanctorum; The Generation of the Saints. But that which the Lord promiseth here to Moses was conditional, that if he at that time destroyed the people, he would make a great nation of Moses seeing the first was not done, neither did he perform the second. 2. Bernard saith, Ego hoc munus puto servatum spons●; I think this gift (to become a great nation) to be reserved for the spouse, the Church now dispersed over all the world. But this upon the former reason is not the meaning. 3. Tostatus thinketh the meaning to be this, that, Deus proponeret cum in ducem genti magna; God would set him over a great nation; not that a great nation should come of him. So also Vatablus, Lippom. Tostatus reasons are these: 1. Because, if the Lord should promise to increase Moses to a great nation, he should have no great comfort by it, seeing he was old, and could not see many generations. 2. Whereas the Lord saith in the like words, Numb. 14.13. I will make thee a nation mightier than they: there is comparison made between the nation, which should come of Moses, and the nation of the Israelites: but the seed of Moses could not be distinguished from the seed of the Israelites: for he also was of Israel. 3. And the Lord promiseth Moses a recompense: Ne grave ei sit tam nobilem principatum amittere; Lest it should be grievous unto him to lose such a noble principality and government, Calvin. But if his posterity only had been multiplied, there should have been no recompense made for that loss. Contra. 1. Moses expected not, neither desired any greatness in the world, but only the fulfilling of God's promise toward Abraham, Isaak, and jacob: and therefore though Moses had not presently seen this promise effected in his time, yet he might have comforted himself, as Abraham did, in the very propounding and making of so gracious a promise, by faith relying upon God for the fulfilling thereof. 2. Moses posterity might have been as well compared with Israel, as jacob and Esau's offspring are; of whom the Lord saith, one people shall be mightier than another, Gen. 25.23. and as it is said, Ephraim shall be a greater people, than Manasseh, Gen. 28.28. 3. Moses, that wished himself for Israel's sake to be razed out of the book of life, expected no compensation of his principality, if it had seemed so good unto God, to destroy Israel. 4. Therefore the meaning is, that God would so increase and multiply Moses posterity, as that he should grow into a great nation: 1. Because in the same sense the Lord saith to Abraham: Faciam te in gentem magnam, Genes. 12.2. I will make of thee a great nation, Gallas. Oleast. 2. And the Lord saith in effect, Inte praestiturus, quae majoribus promisi. I will perform in thee, that which I promised to the fathers. But if in the other sense the Lord should only have set him over a great nation; then had not God's promise to Abraham been performed, Borrhaius. QUEST. XXXII. Of Moses prayer in general, and the manner thereof. Vers. 11. THen Moses prayed, etc. why doth thy wrath wax hot against thy people? 1. Although the Lord seemed unto Moses to be purposed to destroy the people: yet Moses in praying doth not oppose himself to Gods will: for his prayer, Dei promissione nititur, was grounded upon Gods promise made unto the fathers: this therefore showed a singular faith in Moses, that giveth not over, no not when, verbum Dei inter se committitur, the word of God seemeth to fight with itself. But as Abraham in the like temptation, when Gods former promise, and his present commandment seemed to be contrary, yet showed his obedience, not doubting of the truth of God's promise: So Moses relieth upon the same ground and foundation of God's promise; though the Lord seemed for the present to be otherwise minded, Simler. 2. He prayeth therefore, first, directus spiritu, being guided by God's Spirit so to do, Gallas. and God moved Moses to pray two ways; primò interius incitando, first by stirring him inwardly to pray: then, movebatur exterius verbis Dei, outwardly he was moved by God's words, though not directly, Tostatus: for the Lord in saying, Let me alone, as he did not directly bid him pray, so secretly thereby he did insinate, that by prayer his judgement might be stayed, junius. 3. Moses prayeth with a vehement interrogation, Why doth thy wrath wax hot? which is not an expostulating with God's justice, but rather, admonentis de benignitate, of one admonishing God of his clemency and gracious promise, Borrhaius. Neither doth Moses thus speak, why, etc. as though God had no cause to be angry: for it was well known to Moses, that God had but too just cause at this time against his people: but though God had just cause, his meaning is, Non debere irasci, quia redundaret in ipsius dedecus, That he ought not now to be angry, because it would redound to God's dishonour, Tostat. 4. Further it is said, that Moses entreated the face of God; as the Hebrew phrase is: whereby is signified the earnestness of Moses in his prayer; Et magnamentis elevatio usque ad faciem Dei, And the great elevation of his mind, even unto God's face and presence. And in that it is said, Elohai, to his God, whom he calleth also jehovah, Magna describitur fiducia orantis; Hereby is showed the great confidence of Moses in his prayer, Cajetan. 5. And whereas Moses regardeth not the personal promise made to him, that the Lord would make a great nation of him: therein he showeth his great charity and love to his people; as Chrysostom well noteth, Ne id audire sustinuit; He endured not to hear any such thing; Sed potius una cum his, Hom. 21. supe● joan. qui sibi crediti erant, perire, quam sine illis salvus esse, & ad majorem dignitatem assumi, praetulit; But rather chose to perish together with those which were committed to his trust, than without them to be advanced to greater honour. QUEST. XXXIII. How the Lord is said to be angry. WHy doth thy wrath wax hot? God is not subject to wrath and anger, and other humane passions, as man is. But he is said to be angry, when he taketh revenge of sinners. 1. Vltio divina furor vel ira dicitur; The divine revenge is called rage or anger, Hierom. And this is spoken to our understanding, and after the manner of men, Quia homines non puniunt, nisi irati; Because men use not to punish, but when they are angry: therefore God is said to be angry when he punisheth, because he so seemeth to be unto us, Tostat. qu. 16. 2. Another reason, why God is said to be angry, is in respect of us: Quod nos, qui delinquimus, nisi irascentem audicrimus, Dominum non timeamus; Because we, when we sin, In 5. Isai●▪ unless we hear that God is angry, will not fear and stand in awe of him. 3. Again, God is said to be angry, for the more ample commendation and setting forth of his mercy: Facillimus enim ad deponendam iram; For he is most ready to lay aside his anger: not like unto earthly Princes, Cont. Ius●an. li. 5. that being angry will admit no reconciliation, Cyril. This therefore doth more set forth the mercy and clemency of God, that being as it were inflamed with anger, is so soon turned unto mercy, as in this place, his anger is mitigated by the prayer of Moses. QUEST. XXXIV. Of the reasons, which Moses useth in his prayer. AGainst thy people, etc. Moses useth diverse forcible and effectual reasons to persuade the Lord, in this his earnest and zealous prayer. 1. Non excusat peccatum, etc. He doth not excuse their sin, but acknowledgeth and confesseth it, Ferus. 2. His second reason is, à pecul●o & haereditate, from the peculiar inheritance of God: he calleth them, thy people. Pelarg. Occurrit sermoni Domini & piè corrigit, etc. He doth as it were correct the Lords speech in a pious and dutiful manner: the Lord had called them Moses people; but Moses returneth that speech unto the Lord, and calleth them his people, Lippom. Not therein contradicting the Lord, but relying upon his promise. 3. From the memory of God's benefits, (which thou hast brought out of the land of Egypt) all which should have been in vain, if the Lord would now destroy his people, Pelarg. jun. 4. From the inconvenience that would ensue, that while he thought to take revenge upon his enemies, saviret in se, he should in a manner rage against himself; the hurt would redound unto God, his name would thereby be blasphemed, Oleaster. So, praetendit gloriam Dei, he pretendeth the glory of God, which was like to be obscured, and hindered by this means; for the Egyptians would take occasion hereby to blaspheme, and to accuse the Lord of malice against his people, and of weakness and impotency, junius, Pelarg. This argument is most forcible, and therefore our blessed Saviour teacheth us to pray, Hallowed be thy name, Ferus. 5. Lastly, he putteth God in mind of his promises made to Abraham, Izaak, and jacob, which promise the Lord bound with an oath: and two things the Lord promised, the multiplying of their seed, and the inheritance of Canaan. And so Moses saith in effect, if thou change in these things, Nemo tibi amplius credet, No man will give credit unto thee hereafter, Ferus. QUEST. XXXV. Why the Egyptians were more like thus to object, than any other nation. Vers. 12. WHerefore shall the Egyptians speak, etc. 1. Other nations likewise might so object, as the Amalekites, Moabites, Edomites, Canaanites, which were all enemies unto Israel, and were afraid of them, as Moses saith in his song of thanksgiving, chap. 15.15. Then the Dukes of Edom shall be amazed, and trembling shall come upon the great men of Moab, all the inhabitants of Canaan shall wax faint-hearted: and therefore they would have rejoiced likewise in the destruction of Israel. 2. But instance is specially given of the Egyptians in this place (and yet Numb. 14.14. both the Egyptians, and other the inhabitants of Canaan, are brought in thus speaking) for these causes: 1. Because they had endured more for oppressing the Israelites, than any other nation: even those ten grievous plagues sent upon Egypt. 2. They had lost more than any other people, in a manner half their substance, when they gave unto the Israelites at their departure jewels of gold, and silver: 3. They for Israel's cause were overthrown and drowned in the red sea. Therefore they had a greater spite at Israel, than ot●er nations, and would have been most ready thus to have objected, Tostat. qu. 17. QUEST. XXXVI. In what sense the Egyptians would say, The Lord brought them out to slay them. Vers. 12. HE hath brought them out maliciously, or, of an evil mind; jun. Or, for a mischief (rather,) Vatab. Oleast. To slay them in the mountains. 1. Not because the Egyptians might imagine, that God could not slay them in Egypt, the constellations of heaven, and aspects of the planets hindering the destruction of the Hebrews there, and serving fitly in the wilderness and mountains: for, seeing no such constellation could hinder the servitude of the Israelites, but that the Egyptians most cruelly oppressed them; much less could it prevent God's judgements. And if the constellation had been against the Hebrews, after they were come out of Egypt into the desert: how came it to pass, that the red sea gave way unto them, the Egyptians there were drowned, Manna from heaven was given, and water out of the rock? all these things were for Israel in the desert, and against the Egyptians, Tostat. quast. 18. 2. Neither do the Egyptians so say, because some of their Astrologers, by calculating the time of the Hebrews departure (as some Hebrews affirm) did prognosticate, because they went, malo sydere, in an evil sign, that much blood should be shed in Israel, and that many of them should die in the wilderness: and therefore when joshua had circumcised the Israelites in Gilgal, the Lord said he had taken away the shame of Egypt, josh. 5.9. because that which the Egyptians had foretold was now turned, ad sanctitatem, non opprobrium, not to their shame, but their holiness, and honour. Contra. 1. By shame is there meant no such thing, but only that their uncircumcision was then taken away, which is called the shame of Egypt; because therein they were like unto the uncircumcised Philistines. 2. And if it had been spoken in any such sense, this had been to confirm, and justify the superstitious calculations and prognostications of the Egyptians. 3. The Israelites indeed perished in the desert, but not all, only those which were above twenty year old: and they died not by any natural death, which only may be foreseen, and in some sort by prognostication guessed at; but their death was procured by their sin: then as their sin being an act of their will, could not by any such constellation be foretold; so neither could their extraordinary death caused by their sin, be foreseen by any such means. And this being an act of God's justice, like as man's will, and the acts thereof, are not wrought upon, nor ruled by constellations, much less are the Lords judgements, which he worketh most freely, Tostat. qu. 19 3. Neither could the Egyptians say thus, as though the Lord could not have destroyed the Israelites in Egypt, seeing he plagued both the Egyptians and their gods; or that he could not for want of power have brought them into the land of Canaan, as the heathen would have objected, Numb. 14.16. For he that was able to overthrow Pharaoh and his host, and all the power of Egypt, and that wrought such great wonders for them in the desert, was of power sufficient to plant them in the land of Canaan, casting out their enemies before them, Tostat. qu. 17. 4. But the Egyptians of malice only, without any ground, nay against their own knowledge, Occasione saltem levissima, licèt omnìa falsa cognoscerent, quaecunque tamen possent, in Deum Hebraeorum probra conjicerent; Upon a light occasion, although they knew all to be false, would upbraid what they could, the God of the Hebrews, Tostat. qu. 18. QUEST. XXXVII. Why Moses maketh mention in his prayer of Abraham, Isaak and jacob. Vers. 13. REmember Abraham, etc. 1. The Hebrews think that mention is made of these three, to escape a treble punishment: as if the Lord were to bring down fire from heaven upon them, Abraham was cast into the fire in Hur of the Chaldees: if the Lord would punish with the sword, Isaak had offered himself to be slain in sacrifice by his father: if with exile and banishment, jacob had before endured it; and therefore these three are mentioned, that by their merits and deserts, the people might escape these three judgements, Sic Lyran. Lippom. But Tostatus well refuteth this conceit: 1. Because these three are mentioned, as well when any blessing is craved of God, as when any judgement is prayed against: 2. God hath other judgements beside these, whereby to punish his people: therefore in other eases the mentioning of these had been insufficient, Tostat. qu. 20. 2. Yet Tostatus also misseth the mark, saying, that I● meritis istorum fiebat salus posteris eorum, For the merits of these, their posterity were preserved; for Abraham himself was not justified by merits, but by faith, as the Apostle showeth, Rom. 4. Abraham believed God, and it was counted to him for righteousness: therefore much less was his posterity saved by his merits. 3. Therefore Moses in bringing in Abraham, Isaak and jacob only, putteth God in mind of the promises made unto them, which proceeded only of the mere grace and favour of God toward them, as the Lord himself saith, Because the Lord loved you, and because he would keep the oath, which he had sworn to your fathers, the Lord hath brought you out with a mighty hand, Deut. 7.8. Simler. Osiander. QUEST. XXXVIII. How the Israelites are promised to possess the land of Canaan for ever. Verse, 13. THey shall inherit it for ever. 1. This promise, that the Israelites should inhabit the land of Canaan for ever, may diversely be understood: 1. It is taken for a long time, not limited nor determined: and so they enjoyed that land many years, about 1400. Tostat. qu. 20. 2. Or it may be likewise understood during the time of the Law and ceremonies, which were to continue but until Christ: as Aaron's Priesthood is said to be for ever, chap. 28.43. and the keeping of the Passeover is said to be an ordinance for ever, Exod. 12.17. Tostat. 3. Or it may be applied to the spiritual seed of Abraham, which are the heirs of the true Canaan, Genevens. a● not. Gen. 13. vers. 14. 4. But in these temporal promises a secret condition rather must be supplied: that if they had continued in obedience to God's Commandments, than they should have had a perpetual inheritance in Canaan. And this is the best interpretation, as appeareth by the like, Psal. 132.10. If thy sons keep my covenant, and my testimonies, which I shall teach them, thy sons also shall sit upon thy throne for ever. Tostat. qu. 20. See this question handled more at large, Hexapl. in Genes. cap. 13. vers. 12. QUEST. XXXIX. How the Lord is said to repent. Vers. 14. THen the Lord repented of the evil. 1. This is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the passions and affections of men: yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is convenient to understand of God; who seemeth to repent and change, sin● motu, quod nos sine motu nostri non possumus facere; without any motion or passion at all, which we cannot do without passion, jun. We could not understand how the Lord turneth from his wrath, unless the Scripture should speak to our capacity, Pelarg. 2. So indeed the Lord is immutable and unchangeable in himself: but, Dicit se mut●re sententiam, non in homines▪ sed in opera, quae mutata sunt; He is said to change his sentence, not toward men, but in respect of the works or things that are changed: For God is not angry with men, but with their sins, which ceasing to be, nequaquam p●nit quod mutatum est, God punisheth not that which is changed, Hierom. God is said to repent, cum rem mutet, consilium non mutet, when he changeth the thing, not his counsel, In Dan. cap. 5● Gloss. interlin. 3. But it will be said, that God is here changed indeed, that whereas he purposed to destroy Israel at once, yet he doth it not at Moses intercession. It may be answered: 1. That God here had determined no such thing, sed loquebatur per modum optantis, but he spoke after a wishing manner, let me alone, Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts; one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a condition: such was the proclamation against Niniveh, that within forty days they should be destroyed; and the message sent by Isaiah to Ezekiah that he should die: for in these sentences there was a secret condition included, in the one of the Ninivites repentance, in the other of Ezechiahs' intercession: so there is here a condition understood, that the Lord would be entreated by Moses. The other kind of sentence is absolute, without any condition; such was the decree for the destruction of the old world by water, and of the overthrow of Pharaoh and his host in the red sea, B●●rh. QUEST. XL. Whether Moses at this time was kept in suspense, or indeed obtained pardon for the people. Vers. 14. Repent of the evil, which he threatened to do unto his people. 1. Some think that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted, because Moses obtaining nothing at this time, but at his second entreaty, as is showed in the end of the chapter: Et nullo accepto veniae responso suspensum venisse; And that he came down in suspense, having received no answer for any pardon, Calvin, Gallas. But it is not like that Moses would have given over and gone away, till he had known the Lords mind in part. 2. junius thinketh, that Deus distulit, donec Moses vidisset, God only deferred his sentence, till Moses had seen what might be done with the people; and, consilium fustinuit, suspended his counsel. But the Text showeth more, that God at Moses request actually repent of the evil which he had threatened: Moses therefore is here put out of doubt for that, that the people at this time should not be destroyed. 3. Cajetan thinketh that Moses only entreated, quod non tunc fiat punitio, quam populus meretur, that the people at that time be not punished as they deserved. But Moses reasons tend to that end, that the people at all should not utterly be destroyed, because of Gods promise made to Abraham, Isaak and jacob: and so much he obtained. 4. But Oleaster goeth somewhat too far, that Moses did not only entreat God not to punish; sed ut cum poenite at voluisse punire, but that he would repent him that he had purposed to punish. But that had been too great boldness in Moses to have presumed so far; and it was enough that he by his prayer obtained a pardon of that great punishment. 5. Wherefore Moses obtained only by his prayer now at this time, that the Lord mitigated his sentence, ne● totum populum per dear velir, that he would not destroy the whole people, Marb●ch. and he only repenteth of the evil which was threatened: that is, ne totaliter deleret, that he would not wholly destroy them: yet God might not withstanding consume them, per parts; by parts as he did afterward in the desert: for if Moses had obtained an absolute and general pardon, he needed not have solicited the Lord again, as he did in the end of the chapter; nay, he continued his supplication unto God for the people forty days and forty nights, Deut. 9.29. Tostat. qu. 20. QUEST. XLI. What was written in the tables of stone. Vers. 15. THe tables were written, etc. 1. Some Hebrews think, that beside the moral Law, which consisted of ten Commandments, there was written the exposition, as a commentary of the Law. But that is not like: 1. Because the Commandments being certain, evident, and known principles, grounded upon the light of nature, needed not to receive any exposition by the Lawgiver himself; but afterw●rd the same were explained, and amplified by Moses. 2. If there had been any such exposition, Moses when he declared to the people the ten Commandments, Deut. 5. would not have omitted them, being a part of God's writing. 3. Seeing the tables were to be kept in the Ark, never to be brought into the people's sight, it was requisite, if there had been any such exposition, that it should have been set down in some of Moses books, that the people might have taken knowledge thereof, Tostat. qu. 22. 2. Therefore there was no such exposition, nor any other thing written in the tables, beside the ten Commandments: 1. Not because, as some think, there were yet no other laws delivered to the people: for it is evident, that Moses before he came down from the mount, when the Lord had uttered with his own voice the ten Commandments, received also other laws, judicial and ceremonial of the Lord, as they are set down, chap. 21, 22, 23. and writ them in a book, and read them to the people, Exod. 24. therefore other laws were given before to Moses, before he came down with the tables of stone. 2. And the reason which Isidore giveth, why the ten Commandments were there only written, is both curious and without ground: Vt per eundem numerum figura crucis exprimeretur, that the figure of the cross might be thereby expressed: for the Roman X signifieth ten, and doth also represent the figure of the cross: for neither doth this figure in the Hebrew tongue signify ten, neither was there any such figure written in the tables. 3. These reasons rather may be yielded, why the moral precepts only were written in these tables: 1. Because these only the Lord pronounced with his own mouth, the other were delivered by Moses. 2. The moral precepts are most evident and manifest, as grounded upon the light of nature. 3. They were so pronounced, as that all the people were witnesses thereof, and therefore least exception could be taken unto them, Tostat. quaest. 21. QUEST. XLII. Why there were but two tables, neither more, nor fewer. THe two tables, etc. The reasons why there were two tables were these: 1. Because if all the Commandments had been written in one table of stone, it would have been too large, and so too heavy and cumbersome for Moses to bear; whereas being now divided in two, they need not be so great in thickness, or breadth, and so were more portable for Moses, that he might carry them without a miracle, which some Hebrews unnecessarily conceive: for they being tables of stone, in form and fashion made like unto writing tables, but larger, not thick or gross, but plain, and of no great thickness, but so much as might suffice for the depth of the letters, might well be taken up, and borne in Moses hand. 2. But the special reason of this division of the tables into two, is to distinguish the Commandments, which concerned our duty toward God, and the other towards our neighbour: The first being written in one table, and the other in the second, Tostat. qu. 23. QUEST. XLIII. How the tables were written on both sides. Vers. 15. THey were written on both sides. 1. R. Solomon thinketh that each table was so written, that the letters might appear on both sides; and so be read indifferently on each side. But this opinion is improbable: for two unlikely things are here presupposed; one that the stone whereof the tables were made was transparent, that what was on the one side written might be discerned on the other: and beside, whereas the letters appearing on the backside must be read backward: these letters by another miraculous work must on both sides appear all one. 2. Lyran. Tostatus, and Lippoman think, that the tables were written each on both sides: as in the first table there might be the three first Commandments, which Tostatus maketh but two, graven on the one side, and the fourth on the other: so in the second, four on the one side, and two on the other, which he divideth into three: or he thinketh that the same Commandments might be written on the inside, and repeated again on the outside. So also Gallasius, aversa & adversa parte scriptas fuisse, that they were written on the near and ofward side, both of them: such writing the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ written behind, and before. But the words of the text will not bear this sense, for thus the tables should have been written on their four sides: whereas it is said, they were written, mishene, on the two sides. 3. Therefore the meaning is no other but this, that these tables were written on the two sides, namely, the two inward, or foresides. And so Oleaster noteth by the signification of the word gheber, which he pronounceth without any asperation at all, eber▪ which signifieth properly, not the side, but the forepart, because so the word ghabar, or abar, signifieth to go over, or pass on before. So also Vatablu● translateth, ab utraque faecie, on both the foresides. And thus the writing might better be preserved, one table lapping over another like unto a book, Oleaster. But this further may be gathered, that these tables were written full within, that no spare place was left, which signified that the Law of God was perfect: Et nullum locum nobis relictum aliquid addendi, That no place was left for us to add any thing to his Law, Simler. QUEST. XLIV. Why the tables are called the work of God. Vers. 16. ANd these tables were the work of God, and this writing was the writing of God. 1. Some Hebrews think, because it is said before, vers. 15. that they were written, and here again mention is made of the writing; that the first writing was of the Commandments only, the second was the exposition of the Commandments. But that there was no such exposition, is showed before, quest. 41. 2. But in that the tables are said, both to be the work of God, and writing of God, to signify that God both prepared those tables, and was the writer also; he was both artifex tabularum & scriptor▪ the workman of the tables and the writer, Cajetan. The second tables were fact● opere Mosis, made by Moses workmanship, and written only by God, Tostat. qu. 23. 3. And whereas they are said to be God's work, we are not to think with some, that these tables of stone were of purpose now created of God anew: Vocatur factio Dei non creatio, sed delatio; The work of God is not said to be the creation, but the fashioning and preparing of them, Tostat. 4. And this was not done by the work of Angels, as Tostatus thinketh, aut scalpello, non calamo, or was graven with a knife, not written with a pen, Cajetan. For the Lord needed no such instruments: but it was written with the finger of God, chap. 31.8. that it, as Ambrose expoundeth, Spiritu suo dedit legem, He gave his Law by his Spirit, Lib. 3. the spirit. sanct. cap. 2. whereby it is written in the fleshy tables of our hearts. See more, chap. 31. vers. 18. QUEST. XLV. How many precepts each table contained. COncerning the order observed in the writing of the Commandments in the tables, there are diverse opinions: 1. Some think that the negative precepts were written in one table, and the affirmative in another. But this cannot be admitted, for these causes: 1. There are but two affirmative precepts, the fourth concerning the Sabbath, and the fifth, Honour thy father and mother: so it would follow, that two precepts should only be in one table, and eight in another; and so the one table must needs be very large, ●he other very little. 2. Thus also the precepts which concern our duty toward God, and the other belonging to our neighbour, should be mingled together. 3. And the greatest inconvenience of all is, that the order of the Commandments should be inverted, and that they were not written in the same order wherein they were delivered, Tostat. qu. 24. 2. Rab. Sal●mon, and so also josephus do think, that five Commandments were written in the first table, and five in the second: and to the four first they join the fifth, Honour thy father, etc. in the first table. But by this means the precepts of diverse kinds, which command love toward God and our neighbour, should be put together, which are better distinguished into two tables. 3. Tostatus with other, do distinguish the Commandments well in respect of the tables; placing in the first those which contain our duty toward God, and in the second, those which are to be practised toward our neighbour: but the Commandments he rightly divideth nor, making of the two first but one, and so counting but three in the first table, and dividing the last into two, which is but one. But these two points are handled before at large, that it were superflous to treat of them here again: the first, quest. ●, 10. general, before the Commandments, chap. 20. and the second, quest. 1. upon the 10. Commandment. 4. Wherefore the Commandments are thus best sorted: that to the first belong four, prescribing our duty toward God; to the second six, touching our neighbour: the last, Thou shalt not covet, etc. being but one entire precept, as is showed in the places before quoted. QUEST. XLVI. Whether the writing of the tables were the first writing in the wo●ld. Vers. 16. ANd the writing, etc. Ferus inferreth upon this, Quòd▪ Deus fuerit primus author scripturae & literarum, etc. That God was the first author of writing and letters: 1. Because Cadmus that is said to have invented the letters among the greeks, was long after, in the time of Oth●●iel, one of the Judges; and Nicostrata, or Carmentis, which found out the Latin letters, was in the time of jair; another of the Judges. 2. And it was fit that no other should be the author of so profitable a thing, but God: for there is nothing that bringeth us nearer to the knowledge of God, than writing: therein is contained the history of things past and present, and the declaration of things to come. And thereby God speaketh unto us, and declareth his will. 3. So this is the third gift that God hath given unto man, to bring him to the knowledge of himself: the first is to meditate in the mind, of God: the second to express the meditation of our mind by speech: the third to commit to writing, sic Ferus. Wherein, as Ferus in some thing collecteth well, that the invention of the Hebrew letters was more ancient than the times of Cadmus, or Carmentis, and that so profitable an invention came from God: yet two things he affirmeth, the one being uncertain, whether this invention proceeded from God, mediately, or immediately: the first is more probable, as other arts of graving and working in brass, and such like, were invented by men, Gen. 4. yet through God's gifts: the other is untrue, that this writing of the tables was first of all: for before this, chap. 24. it is said, that Moses wrote all the words of the Lord in a book. And although Moses is held to have been the most ancient writer in the world, as is proved before, qu. 7. in 2. Exod. yet it is like, and very probable, that letters and writing were in use before Moses time: as is likewise showed before, quest. 13. upon the second chapter. QUEST. XLVII. Where joshua stayed all the while Moses was in the mount. Vers. 17, ANd when joshua heard, etc. 1. It is evident that joshua went not up with Moses into the top of the mountain, for than he should have heard what the Lord had told Moses, concerning the making of the golden Calf, which he was ignorant of, as it appeareth afterward by his speech to Moses, Ferus. 2. But whether he returned to the camp, or not, during this space of forty days and forty nights, some make it doubtful, as Hugo de S. Victor. because only, in ascensu & descensu legiturfuissaecum Mose, he is read to have been with Moses in his going up and coming down: yet it is evident▪ by th●se reasons, that joshuah all this while returned not to the camp: 1. Seeing joshua met Moses in the uppermost part of the hill, when they had no sight of the camp, but only heard a noise a far off, as the next words show: it had been too laboursome for joshua every day to go down, and come up again so high into the hill. 2. He not knowing the time of Moses return, by this means might have miss of him, and so failed in his attendances, Tostatus qu. 25. 3. If joshua had been in the camp, he could not have been ignorant of that which was done there, as it appeareth he was, by his speech to Moses: junius, Cajetan. 3. Therefore joshua stayed in that place where Moses left him, when he was called up into the thick cloud: joshua followed Moses up still into the hill, after Aaron and his two sons, and the Elders were departed, chap. 24. and when Moses was called up after six days into the top of the hill, there joshua stayed, where he had stood waiting with Moses. But how joshua was occupied these forty days and nights is not expressed, nor whereof he lived: he might feed of the Manna, which might fall also in that place, Tostatus. Without eating any thing it is not like he continued, as Moses did, such a miracle would not have been omitted, as it is so written of Moses. QUEST. XLVIII. Whether joshua first heard the noise. Vers. 17. ANd when joshua heard the noise, etc. 1. Tostatus here noteth, that joshua first heard the noise and shouting, because it is likely he was quicker of hearing than Moses, who was now 80. years old, and joshua about 39 or 40. But seeing Moses immediately maketh answer, that it was not the noise of war in the host, it seemeth that his ear was not heavy, in that he discerned the noise what it was: and Moses must be supposed to have been very deaf, that could not hear such a confused noise and shouting: the reason why Moses, though he heard the shouting as well as joshua, yet first spoke not, was, for that he had revealed nothing yet to joshua, concerning the sin of the people: josuae verba indicant silentium Mosis, joshuahs' speech declareth Moses silence, Lippoman. 2. Lyranus thinketh that Moses discerned of the noise what it was, propter vivacitat●● sensus, etc. because of the quickness of his sense in his old age: for being 120. years old, his eye was not dimmed, nor his natural force abated, Deut. 34.7. But although Moses at these years had fresh and quick senses, it is not like that they were more lively than joshuahs', at half his years. 3. Tostatus thinketh that Moses immediately after joshuahs' speech, did not discern the noise, but after some pause, as they went on still walking he perceived more. But in that Moses maketh answer unto joshuah, it seemeth there was no long pause made, but that Moses in the same place having listened with his ear, gave judgement of the noise. 4. The very cause therefore, why Moses guessed right what this noise meant, was for that God had revealed to him before, what the people had done: Moses pramonitus intelligebat quid sonus populi vociferantis portenderet; Moses being premonished did understand what the noise of the people shouting out did portend, Lippom. Gallas. Lyranus also toucheth this reason. QUEST. XLIX. Why Moses anger was kindled at the fight of the Calf, and not before. Vers. 19 AS soon as he came near, etc. he saw, etc. so Moses wrath waxed hot, etc. 1. Gallasius thinketh that Moses, Satis ira accensus audita populi defectione, was sufficiently angry and moved already, as soon as he had heard that the people had fallen away, and that this anger was more increased by that which he saw. But although Moses, when the Lord told him what the people had done, was inwardly grieved: yet seeing the Lord so much provoked to anger, it was not for him also to show his anger too; but rather to express his love, in pacifying the Lords wrath: Non oportuit in Dei praesenti● indignari, sed furorem Dei deprecari, etc. It was not for Moses in God's presence to be angry, but by entreaty rather to pacify his anger. 2. Now then, whereas there are duo impetus in ira, two forcible motions in anger: the one when we know any thing by hearsay, which may worthily move us to anger: the other, when by our sense we perceive it; so was it here with Moses, he was inwardly moved when first the Lord declared unto him the sin of the people. But this motion he suppressed, when he saw the Lord bent to destroy the people, amor vicit iram, love in him overcame his anger: but afterward, when first by hearing he perceived their singing and rejoicing, and further by his eye beheld the Calf which he had made, than his anger was vehemently kindled, Tostat. qu. 26. QUEST. L. Whether Moses sinned in his anger. Vers. 19 MOses wrath waxed hot. 1. It may seem at the first that Moses wrath was immoderate, because in his haste he cast the tables of the Law out of his hand. And this may be thought more probable, because Moses long after this sinned in his hastiness, when he smote the rock in anger, Numb. 20. and if this had been a sudden passion in Moses, it had not been so much, now being so vehement and fervent, it should seem to bewray some infirmity. But Moses cannot be convinced by these reasons, to have offended in this his anger. 1. Though Moses sinned at the waters of strife, it followeth not that he was overseen here: for there the Scripture noteth Moses infirmity, but here no such thing in him is reproved. 2. And anger though it be exceeding great, if it be in God's cause, is commendable: Sicut enim amor Dei non circumscribitur terminis, etc. For as the love of God is not limited, nor hath any bounds, so neither hath zeal in God's cause, Simlerus. 2. This than was a just anger, and an holy rage in Moses. There are two kinds of anger, one is inconsiderate, rash, seeking private revenge: there is another, which is for God's cause, when we see his honour called in question, and his glory defaced: this anger is pleasing unto God, when we are angry with men's vices, not with their persons: which kind of anger is discerned by this; Si postquam quis se correxerit, eum odio habeat, etc. If one hate a man still after he hath amended his fault, it is a sign he hated not his vice, but his person. But if he return in love again, the fault being redressed, it showeth his anger was only for God's cause: such was Moses here, who after he had taken revenge of the people for their sin, continueth his prayer unto God for them, Tostat. qu. 27. Such was the zeal of Phinehas, in slaying the adulterer and adulteress; and of Helias against Baal's Priests; and of our blessed Saviour, when he cast the money-changers out of the Temple, Ferus. So Calvin concludeth well, that Moses anger, Cum manaverit à Spiritu sancto, which proceeded from the holy Spirit, was a virtue praiseworthy: though it must be confessed that the affections of the Saints are not so perfect, but that they may savour a little of the leaven of our corrupt nature. QUEST. LI. Whether Moses offended in breaking the tables of the Law. Vers. 19 HE cast the tables out of his hand. 1. Some think that Moses being carried away with heat of anger, did not well consider what he did, Et prae infi●mitate tabula● e manu excidisse, And that through infirmity the tables fell out of his hand. But the text showeth that Moses cast them out of his hand: and Deut. 9.17. he saith, I took the two tables, and cast them out of my two hands: it was then a voluntary and advised act. 2. R. Solomon to excuse Moses saith, that of a sudden the writing of the tables was wiped out, and Moses seeing them to be then for no further use, cast them out of his hand. But this fable contradicteth the text, which describeth the tables at the very same time when Moses carried them, to be written on both sides; which is expressed of purpose, to show what a precious monument the Israelites were deprived of. 3. Some make it simply an act of Moses rage, that, Furore turbatus tabulas fregerit, etc. Being distempered with rage, he broke the tables: which oversight of Moses in their opinion may seem to be proved by these reasons: 1. Because the tables of the Law were a most holy monument of God's Covenant with his people, in so much that Moses would not commit them to joshuah, but carried them in his own hands: so that Moses in breaking the monument of the Covenant, might seem to offend against God the author of the Covenant, and of that writing. 2. It may be thought also to have been done rashly and hastily of Moses▪ so that therein he could not be blameless. 3. Like as if a Prince's letter should be canceled by his messenger that was sent with it: so the Lord might be herein angry with Moses for defacing this writing. Contra. 1. The tables indeed were a most holy and worthy monument, when Moses received them of God, but now inuntiles factae sunt, they became unprofitable; the Covenant being broken by the people, the sign of the Covenant was needless and of no necessary use, and therefore it was no offence to break them. 2. Neither did Moses it suddenly or rashly, but with good advisement, he cast the tables out of his hand, judging the people unworthy of them: and he did it not without the instinct of God's Spirit. 3. It is no wrong to the Prince to have his letters canceled, where he meaneth they should serve to no use, but his mind is they shall be reversed. So Moses knew that God would not have the tables of the Covenant offered at this time to the people, that had broken his Covenant. 4. This fact then of Moses in breaking of the tables, may be thus justified: 1. Id fit asslatu peculiari Divini Spiritus; It was done by the peculiar motion of God's Spirit, Simler. jun. Though Hugo de S. Victor. make some doubt of it, Vtrum ex humano affectu, vel divino instinctu, hoc fecerit, non patet; It is not evident whether he did it of an humane affection, or a divine instinct. But seeing God was not angry with Moses for doing it, but biddeth to prepare the like tables again, chap. 34. it is certain that it was no humane motion in him to do it. 2. Moses in respect of himself broke them, Recusans esse paedagogus inobedientis populi, Refusing to be the schoolmaster of such a disobedient people. 3. Moses thought the people unworthy of such a benefit, In poenam populi indigni beneficio tabularum, etc. He broke them, to be a punishment of the people unworthy of such a benefit, Cajetan. 4. Beside, the equity thereof appeareth, that as they had broken the Covenant on their part, so it was fit the monument of God's Covenant should be broken, Tostat. qu. 29. And Moses showed by this, that they by their apostasy, tabulas legis rupisse, had broken the tables of the Law first, Marbach. So Chrysostome saith, Moses thought it an absurd thing, si populo ebrio, etc. legem afferet, if he should have brought the Law to a drunken and besotted people. Theodoret to the same purpose, Quia dotalium libeliorum typum tabulae gerebant, etc. Because the tables were as the libels, or bills of dowry, and the spouse, before the marriage was solemnised, had committed adultery, jure optimo dotalem libellum freg●sse existimandus est, he may be thought by good right to have canceled the bill of dowry. 5. Testari etiam voluit, etc. And Moses would hereby testify unto them, how they deserved to be cast off, and forsaken, Pelarg. And God hereby for the time, Per manum Mosis repudiavit populum, Did by the hand of Moses cast off his people, Calvin. 6. And this was done, ad majorem terrorem populi, for the greater terror of the people, who was more moved with signs than with words, as when Samuel declared unto the people their sin, he prayed, and there came thunder and lightning, that the people by those terrible signs might be the more moved, 1 Sam. 12. So jeremy to show after a more lively manner the destruction of Jerusalem, broke the earthen bottle before their face, signifying that the Lord would break them as a potter's vessel, jer. 19.11. Ferus, Gallas. QUEST. LII. What the breaking of the tables signified. 7. ANd by the breaking of the tables, the Lord would have other things signified. 1. Fractio tabularum signum fuit evacuationis legalium in adventu Christi, The breaking of the tables was a sign of the evacuating of the legal ceremonies in the coming of Christ, Lyran. The first Law delivered in mount Sinai continued not, Lex nova ei successit, the new Law of the new Testament succeeded in place thereof, Tostat. qu. 29. 2. It was a sign, Regnum Iudaeorum ad Gentes transiturum, That the kingdom of the Jews should be translated to the Gentiles, Ferus. That the Ark, Tables, Temple, Altar should be dissolved, and taken from the Jews, Simler. 3. The breaking also of the tables signified, that it was impossible for the Law to be kept, Donec Christus per Spiritum sanctum, etc. Until Christ should renew the same in our hearts by his holy Spirit, Marbach. Osiander. 4. Augustine further maketh this signification of it: that as the tables which God made were broken, and yet those which Moses prepared, did continue: So God created man with reason and understanding, and freedom of will: Sed eas homo confregit, cum Diabolo acquievit, & se illa gratia indignum reddidit: But man broke those tables, when he gave place to the Devil, and made himself unworthy of that grace: But now the second tables must be made, that is, enitatur elaborare ad virtutes, man must endeavour to labour for virtue, etc. Ex Gloss. ordinar. Seeing man lost the graces of his creation, which were given him without his labour, he must by his endeavour and labour (God's Spirit so working in him) seek for the renovation of grace by faith in Christ. QUEST. LIII. In what part the tables were broken, and what became of the fragments. COncerning other circumstances observed in this action of the breaking of the tables: 1. That is a ridiculous and unsavoury fable of the Hebrews, that Moses took the fragments of those broken tables, which they say were made of a precious stone, and sold them, and became very rich thereby: for this were to lay a grievous imputation of covetousness upon Moses, which he was not in the least manner touched with. 2. Some think that Moses took those fragments, and put them in a chest, which was used to be carried before the host, Numb. 10.35. But the Ark there spoken of was the Ark of the Covenant, ibid. vers. 33. 3. That also is a light conjecture, that the tables were broken about the place, where the fourth Commandment concerning the Sabbath was written; because that precept only of the ten was ceremonial, and not to continue: for both the tables were broken, and not only the first, wherein that Commandment was written. QUEST. LIV. Why the tables were broken at the bottom of the mount. Vers. 19 HE broke them in pieces beneath the mountain. Why the tables were broken in this place, at the foot of the mountain, these reasons may be given: 1. Because Moses was now come to the bottom of the mountain, before he saw the golden Calf, through the indignation of the fight whereof, being moved in zeal, he forthwith broke the tables. 2. Also the people when they came forth to meet the Lord, and to hear his voice, were suffered to come so far to the foot and bottom of the hill, chap. 19.17. in the same place therefore where the Law was given unto the people, it was convenient that the tables of that Law should be broken, which they had first transgressed and broken themselves, Tostat. qu. 30. 3. Beside, it may have this mystical signification: that as the Law was given in the mount, and broken at the bottom of the mount; so if we will know the Law, oportet nos altius ascendere, we must ascend higher into the mount, and mortify the old man, Simlerus. QUEST. LV. Whether the Calf were burned to powder in the fire. Vers. 20. HE took the calf, and burned it in the fire, and ground it to powder, etc. 1. This golden Calf was more than melted in the fire: Deformavit liquefaciens igne; He deformed the fashion thereof, melting it in the fire. As junius: for if it had been only melted, it would have run into a lump, and so have been the more unfit to fall to powder. 2. Tostatus thinketh that Moses might apply certain herbs unto the gold, which if they be used in the melting of gold, in cineres redigetur, it will fall to ashes, quest. 30. But such conjectures having no ground out of the text, are better rejected than received: whence should Moses have such herbs, here in the barren desert? and to what purpose should they be used, seeing the gold not by burning, but by stamping and beating was brought to powder? 3. Some think, that by the very burning itself, the gold was made powder: as Sa. upon this place saith, that he saw at Milan gold in a founder's shop burned in the fire to powder. So also thinketh Osiander. But it is evidently gathered out of the text, that beside the burning the gold was beaten to powder, yea it was stamped, and ground small as dust, Deut. 9.22. 4. Wherefore it was first cast into the fire, not only to be melted, and the fashion thereof to be defaced; but it was burned, that is, so long kept in the fire, that by the burning it was made brittle, as wood when it is burned to a coal; and so being taken out, it was pounded and beaten. So also Tostatus adding somewhat to his former opinion. QUEST. LVI. Why the powder of the golden Calf is cast into the river. Vers. 20. HE strewed it in the water. 1. Cajetan thinketh, that as every one took of the water of the river, and did drink, modicum pulveris spargebatur super aquam, a little of the dust or powder was strewed upon the water: for if it had been any while in the water, it would have sunk down to the bottom, and so the people should not have drunk of it. But this had been too great a labour for Moses, as every one drunk, to have sprinkled a little of the gold powder in the place, where he took up the water to drink. And Moses saith, Deut. 9.21. that he cast the dust into the river: it is like it was all at once thrown into the river, and the people being afraid to do otherwise than Moses commanded, were ready as the powder was cast into the water, to take thereof and drink. 2. Augustine findeth out here a mystery; by water, understanding Baptism, which signified the conversion of the idolatrous Gentiles unto the faith of Christ; Ille vitulus per ignem z●li, aciem verbi, & aquam Baptismi, Lib. 22. cont. Faustum Manicheum. ab eyes, quos absorbere conatus est, absorptus est; The golden Calf (that is, the idols of the Gentiles) by the fire of zeal, the edge of the word, and water of Baptism is devoured, which sought to have devoured them, etc. But this seemeth too curious. 3. The historical meaning is this rather: the dust is cast into the water, which they had received not long before out of the rock, in that dry and barren place, Pelarg. junius. Thereby to upbraid their unthankfulness, which in the same place where they had received so great a benefit, forgot God and fell away from him. QUEST. LVII. How the Israelites were brought to drink of this water, and why. Vers. 20. ANd caused the children of Israel to drink of it, etc. 1. This was done for some special signification, though it be not expressed. For it is not to be thought, that so holy a man as Moses being directed by God's Spirit, would cause all this to be done, the golden image to be burned, and beaten to powder, and cast into the water, and the people to drink thereof, and all in vain, Tostat. qu. 31. 2. And the people, though they knew that this was no good sign unto them, to drink water mingled with such ashes, and beside, it was a bitter and unpleasant water; yet durst not gainsay Moses, as neither before did they resist him, when he so used their new molten god: for both they were stricken with a conscience of sin, and inward terror, and God had set in Moses an evident Majesty and authority, which made them all to fear and tremble before him: as it appeareth afterward, when a few of the Levites armed themselves against all the host, which consisted of six hundred thousand fight men, and killed whom they met, none daring to resist them. 3. Such like authority and Majesty appeared in our blessed Saviour, when he whipped the money-changers and merchants out of the Temple, and none durst oppose themselves against him, Tostat. qu. 31. QUEST. LVIII. Wherefore the people were compelled to drink the powder of the idol. NOw these reasons are given, why Moses compelled them to drink of this bitter water: 1. Ambrose saith it was done, Vt omnia impietatis aboleret vestigia, To abolish all the relics of impiety, etc. So also Gregory N●ssen, Materia quae eorum peccato subministravit, deleta est; The very matter which ministered occasion to their sin, was taken away. 2. By this means a kind of judgement was showed upon the very instrument of their sin; for otherwise it had been sufficient, if he had done as jacob did, Genes. 35.4. to have defaced it, and hid or buried it in the ground: therefore this was done, ut in eo sceleris pateret judicium, in quo scelus patratum fuerit, that there might be showed a sign of their sin in that, wherein it was committed, Tostat. quaest. 30. 3. This was done to show the baseness and vileness of that idol, Vt contemnere discat, quod in secessum projici videat, Hieron. ad Fabiolam. To contemn that which they saw cast out in the draught, Hierom. So also Borrh. That they should think no better of such idols, than of their dung and excrements: simulque testatur idoli impotentiam, and withal it showed the impotence and weakness of that idol, which they saw consumed to dust. 4. Hereby was also signified, Quòd corpora & animos inquinaverant, That they had defiled their bodies and souls with this sin: that by drinking of the ashes of the idol, they might understand, non cuti tantum adharere, that this sin did not cleave only to their skin, sed defixum in visceribus, but that it was fastened to their very bowels, Calvin. So also Procopius, to show, Animos ipsorum infectos idololatria, that their very souls were infected with idolatry. 5. Voluit ut pulveribus idoli sui saetiarentur; He would have them glutted and satiate with the dust of their idol: as when they lusted for flesh, they had such plenty, that it came out at their Nostrils, Numb. 11. So here, as with greediness they desired an idol to be made, Moses will have their greedy desire satisfied and filled, even with drinking it, Oleaster. 6. And by this was signified, Maledictionem àse exha●riendam & potandam, That they should drink and draw out their own malediction, and sup up the very dregs; if the Lord were not more merciful unto them, jun. That as this bitter water was heavy to the stomach, so their sin was like to stick by them. And this showed, calicem hibere perpetuae infoelic●●atis, that they should drink the cup of perpetual misery, as when they cried unto Pilate, wishing Christ's blood to be upon them and their seed, Lippom. Pelican. And so Moses Gerundens. one of their own Rabbins confesseth, Non accidit tibi O Israel ultio aliqua, in qua non sit vel uncia de iniquitate● vituli; There hath not happened unto thee O Israel any revenge, where there is not an ounce, or some part of the iniquity and sin of the Calf. 7. Augustine maketh this mystical signification of it: that as the Israelites did drink and receive into their bodies the golden Calf; so the Gentiles, qui erant corpus diaboli, credendo transirent in corpus Christi, which before were as the body of the Devil, while they were idolaters, should by believing be grafted into the body of Christ, etc. Like as Moses serpent devoured the Magician's serpents: sic diabolus consumitur amissis membris suis, so the Devil is devoured, his members being lost and taken from him. In Psal. 73▪ So doth Rupertus understand by this image bea●en to powder, Eos, qui ex parte diaboli per poenitentiam confracti, etc. Those which having been as of the body of the Devil, are broken by repentance. 8. Gregory maketh this action prophetical, to signify the general destruction of idols thorough the world: Cernas oculis, qui hui● vanitati erant prius dediti, templa sua diruentes, etc. You may see with your eyes, that they which trusted before in their idols, do now pull down their temples. And Procopius by the drinking thereof with the mouth, understandeth the true confession of the faith: quae ore fit, which is done with the mouth: whereby idolatry is overthrown. But the other historical reasons are rather to be insisted upon. And this drinking of the water mixed with this powder, was rather an evil sign unto them, as the bitter water was unto the adulterous woman, Numb. 5. than a signification of any good. QUEST. LIX. Whether by the drinking of the water, any visible sign of difference was made among the people, who had most deeply offended about the golden Calf. BUt some further affirm, that this drinking of the water served to another end, than that thereby some sign of difference might be made between the Ringleaders unto this idolatry, and the rest, that they might easily be discerned of the Levites, when they went up and down in the host, killing those whom they met. 1. Therefore R. Solomon thinketh, that this bitter water did cause their bellies to swell, that were guilty of this great sin: but to the rest it was pleasant and wholesome water: like as the water of jealousy, Numb. 5. did cause the adulterous woman's belly to swell, and her thigh to rot: but if she were not guilty, it made her fruitful. 2. Others think that the sign was this, every one's beard that consented unto this idolatry, was coloured yellow like unto gold: and by this mark the Levites knew them from others. But if there had been any such visible mark set upon them, seeing most of the camp consented unto this sin, there should have been more found guilty, and more slain than three thousand, vers. 28. 3. Tostatus thinketh that there was some external and visible sign caused by drinking of the water, though he will not determine what it was, because it was not like that the Levites would hand over head slay one with another. And he thinketh that Aaron drinking of the water had not that mark, because the Lord pardoned his sin, because he was thereunto drawn by compulsion. This instance of Aaron showeth, that the drinking of the water did make no such sign; for then Aaron should have had it, whose sin was not yet pardoned: neither had Moses yet entreated for him, having not yet examined him. The Levites might know to make difference among the people some other way, than by any such visible sign. See more of this, quest. 70. following. QUEST. LX. How far Moses fact herein is to be imitated. BUt whereas Moses did not only put down this abominable idol, but made it altogether unprofitable for any use, burning and beating it to powder, the question is, how far Moses herein is to be imitated. 1. Neither is their opinion to be approved which take this example of Moses to be extraordinary in demolishing this golden Calf; for as Moses did take away this public stumbling block, so it belongeth unto Princes, è m●dio tollere, to remove out of the way whatsoever is done against the worship of God: as Hesekiah did likewise break down the brazen Serpent, after it began to be abused to idolatry, Ferus. Who addeth further, I would we had now some Moses to take away the evils which are in the Church: Non enim unum tantùm vitulum habemus, sed multos: For we have not one (golden) calf, but many. Thus Ferus complaineth of the Papal Church. 2. But this is extraordinary in Moses example, that he converteth not this golden idol unto any use, but consumeth it to powder. Herein Christian Magistrates are not bound to follow Moses example: for Moses fact herein was singular, ad majorem detestationem, etc. for the greater detestation of idolatry. Now it is lawful to convert things consecrate to idolatry, to some profitable use, ut juventur membra Christi, that the members of Christ may be helped and relieved, Gallas. 3. And in that Moses doth remove this idol, which none else attempted to do (yet it may be thought that many in Israel were offended with it) so, magistratus officium est, non privatorum hominum, it is the office of the magistrate, not of private men, to take away idolatrous images, Osiander. QUEST. LXI. How Moses maketh Aaron the author and cause of this sin. Vers. 21. WHat did this people unto thee, that thou hast brought, & c.? 1. Moses layeth this sin upon Aaron, though he were not the first author of it, because he being left in Moses place, stayed not the people by his authority: therefore he is worthily reproved, tanquam author sceleris, quod passus est admitti, as the author of this sin which he suffered to be committed, Calvin: so that permissio peccati aeque in vitio sit, atque commissio; the permitting of sin is as well in fault, as the committing, Pelarg. 2. Here then the Hebrews, in seeking to excuse Aaron and the people, as seduced by the Egyptians, do labour in vain, seeing Moses doth so straight charge Aaron as a principal doer in it. for if he had not grievously sinned, why should Moses here make him the cause of this sin, and the Lord be so offended with him, that he purposed to slay him, if Moses had not entreated for him, Deut. 9.20. And in these three things Aaron sinned: 1. In not staying the people, and stilling them. 2. In that beside consenting unto them, he is an agent, in making a Calf for them. 3. And being made he approved it, and set up an altar before it. So that Aaron is no more here to be excused, than Peter in the Gospel, which denied his Master, Oleaster. 3. Yet Aaron sinned not, as the people did; but as there were degrees of offenders among the people: some encouraged and persuaded others, some only gave consent, and were seduced by others persuasion, to commit idolatry: and some did neither, but only went with the multitude for company to desire a Calf to be made. So Aaron's sin differed from the rest, timore ductus fabricavit vitulum, he made a Calf being drawn by fear, Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people. Aaronem verbis redarguit, populum cecîdit gladio; He rebukes Aaron in words, the people he slayeth with the sword, Ferus. 4. But yet Aaron's sin cannot be so much extenuated, as to free him from the sin of idolatry: as Tostatus confesseth that he sinned, Nec tamen sequitur ex hoc, quòd fuit idololatra, and yet it followeth not hereupon, that he was an idolater: for howsoever Aaron thought in his heart, the very making of an idol to be worshipped, erecting of an altar, and offering sacrifice unto it, all which Aaron did, do proclaim him guilty of external idolatry. QUEST. LXII. Why idolatry is called a great sin. THis great sin. 1. Idolatry is counted a great sin, even in the highest degree, because it is a sin committed directly against God, not as other sins of the second table, which are done against our neighbour: which are also against God, because they are against his Law, but not directly against God's honour, as the sins against the first table are. 2. And among all the sins of the first table, there is none which so directly impugneth the honour of God, as idolatry; for he which taketh God's name in vain, or profaneth the Sabbath, is an enemy to God's honour: but yet such an one denieth not the Lord to be God, as idolaters do, Tostat. qu. 33. 3. Like as then in a Commonwealth all offences are against the King, because they are against his Laws: but those which are against his person, are most directly against him, and among them treason specially, which is intended against his life: of the same nature is idolatry, which is high treason against God. 4. Thomas saith, Tantum est aliquod peccatum gravius, 2.2. qu. 10. ar. 3. quanto longius per ipsum homo à Deo separatur: A sin is so much the more grievous, the further we are thereby removed from God: but by infidelity and idolatry one is furthest separated from God. 5. Idolatry also is a great and grievous sin, in regard of the judgement and punishment which it bringeth with it: for here Aaron, as much as in him lay, a●●er▪ fit ultimam cladem, had brought upon them utter destruction, Calvin, if Moses had not turned the Lords wrath, they had all been at once destroyed. QUEST. LXIII. Why Moses only rebuketh Aaron, and forbeareth further punishment. NOw that Moses spared Aaron from further punishment, and only rebuked him: 1. Some make this to be the cause, for that the Lord had revealed unto Moses Aaron's sin in the mount, before he came down, at what time Moses prayed also for him, seeing the Lord bent to kill him, Tostat. qu. ●5. But that entreaty for Aaron was afterward, at Moses second going up to God, when he fasted forty days and forty nights, as before: at that time he saith he prayed for Aaron, Deut. 9.20. And seeing at this time the Lord purposed to destroy all the nation, and so Aaron could not escape: Moses now only prayed in general for all Israel, that God would not destroy the whole nation. 2. Others think that Moses did after a mild manner reprove Aaron: quiae sic arguendi praelati, because Prelates (and Ecclesiastical Governors) are so to be reproved, Ferus. he thinketh he was now the high Priest: So also Oleaster calleth him, Pontificem summum, the chief Priest. But as yet Aaron was not consecrated, as Lippoman inferreth upon these reasons, Quia non illi improperatur consp●r●atum sacerdotium▪ He is not upbraided with defiling of his Priesthood by this means: neither do we read of his reconciliation afterward, which should not have been omitted in such a case of irregularity. 3. Procopius thinketh that Aaron was both spared at this time, and afterward likewise, when he repined against Moses, cum propter alias causas, tum propter sanctos ex ejus lumbis prodituros: Both for other causes, as also for those holy men's sakes which should come out of his loins. But if this had been the reason, all the tribes should have been spared likewise: because out of all of them came holy and worthy men, Judges, Prophets, or Kings. 4. But the causes rather were these: 1. Aaron confessed his sin, and therefore Moses inclined to favour him. 2. Moses afterward entreated the Lord for him, and the Lord at his instance forgiving his sin, the punishment also was remitted, Simler. 3. Add hereunto that Aaron was now appointed to be high Priest: order was taken for his priestly apparel and his office, what it should be, and how he and his sons should be consecrated: all which had been in vain, if Aaron now had perished. 4. Beside, Moses had direction from God, to put diverse of the people to the sword for this offence, but for Aaron he had no such commandment. 5. But Augustine yieldeth the best reason, Novit ille cui parcat, etc. God only knoweth whom to spare for amendment, and whom not to spare at all, or for a time, for his ways and judgements are past finding out, qu. 148. 5. Now whereas Tostatus further reasoneth, that Moses by all likelihood had prayed for Aaron in the mount, because then the Lord did specially reveal unto him his sin: for otherwise Moses had known nothing of Aaron's doings, as he did, as it appeareth by this reprehension: it may be answered, that it is not necessary for this cause to presuppose any such notice to have been given unto Moses in the mount: for either Moses might by examination and inquiry after he came down learn out the truth: or which is rather like, Moses Aaronem vicarium constituerat, had left Aaron his deputy governor, when he went up into the mount, Simler. and therefore he was sure that such a thing could not be attempted in the host, without Aaron's permission at the least and sufferance. QUEST. LXIV. What things are to be commended in Aaron's confession, what not. Vers. 22. THen Aaron answered, etc. 1. Some things are to be commended here in Aaron's confession: 1. His modesty, that being Moses elder brother, yet he calleth him Lord, and submitteth himself unto him: whereof these two reasons may be yielded: both because Moses was greater in office than Aaron, both as a Prophet and Governor of Israel, Tostat. qu. 32. and his own conscience accused him, agnoscebat sejure argui, he knew he was worthily reproved. 2. Aaron confesseth and acknowledgeth his fault, in saying, Let not the wrath of my Lord wa● fierce: Agnoscit crimen, he therein yieldeth himself to be in fault, Borrh. 3. He maketh a full and large declaration of the manner, rem gestam liberè confi●etur, he freely openeth all the matter how it was done, Pelarg. both what the people required, and upon what reason and ground, what he did, and what came thereof: rem ut gesta est simpliciter narra●, he simply declareth the matter as it was done. 2. But Aaron in some things showeth his infirmity: 1. Peccatum & culpam in alios trajicere studet: He seeketh to turn over the sin and offence upon others, laying the fault upon the people, Ferus. 2. Aaron bewrayeth some hypocrisy, that seeketh to extenuate his fault as much as he can, being afraid, n● aliquid de existimatione sua decodat, lest he should lose any thing of his credit, Simler. 3. He showeth his ignorance, thinking himself excusable, because he was urged and compelled through the importunity of the people to do it: Importunitas populi eos levare non potest, etc. The importunity of the people cannot ease them any thing, who should have been more prudent and circumspect in their government, Gall●s. 4. In excusing he accuseth himself; for in that the people were bend to mischief, he ought to have been so much the more vigilant over them. And whereas they asked to have gods made to go before them, and alleged, they knew not what was become of Moses; he should have told them, that the Lord was their guide, and have declared where Moses was, Simler. 5. In saying, thereof came this calf; frigida & exili narratione culpam tegere, etc. he goeth about by a cold and slender narration to hide his fault, Calvin. QUEST. LXV. Whether Aaron dissembled in not confessing plainly, that he made the Calf. Vers. 24. I Did cast it into the fire, and thereof came this Calf. 1. The Hebrews seeking to excuse Aaron's fault what they may, say that he intended not to make a Calf, but cast in the golden earrings into the fire to consume them: but by the operation of Satan, working by certain Egyptian Magicians in the camp, the form of a Calf came forth. But that Aaron had an intention to make a Calf, appeareth by the former narration, vers. 4. how Aaron, after it was molten and cast, caused it to be fashioned with a graving tool. See more hereof, quest. 17. before. 2. Some think that Aaron, mentitur tim●re perterritus, maketh a plain lie, being overcome of fear, Oleaster. So also Lyranus. But Aaron would have been ashamed publicly to make a lie, as though he had purposed to make a Calf, seeing it was not well known to all the people to be his doing. 3. Tostatus is of opinion, that Aaron herein is not faulty at all, but that he simply confessed that he made the Calf, being through fear of the people thereunto compelled: Sed Scriptura, qua breviloqu● est, etc. hic eum breviter tangit: But the Sripture which is compendious, because the narration hereof was set down before, doth but briefly touch it here. But it might as briefly have been set down, that Aaron made the molten Calf, as it is expressed before vers. 4. therefore the brevity of speech is not the cause. 4. Augustine thinketh that Aaron himself, compendio locut●● est, used this compendious speech, and that he lied not at all, Quaest 145, in Exod. because Moses, eum de mendacio non arguit, doth not reprove him for lying. But as Aaron is not convinced here of a manifest lie, yet some colouring and dissimulation appeareth in his speech, because he doth not plainly confess he did it: Substantia facti narratur, tantummodo faciendi: He confesseth only the substance of the fact, concealing the manner. Moses reproveth him not for this dissembling, no more he doth for any other infirmity here showed, because he replieth not again. 5. Hugo de S. Victor. would have the meaning of Aaron's words to be this: Thereout came this Calf, opere scilicet hominis, non miraculo, by the work of man, not by any miracle. But the manner of his speech showeth that Aaron sought to extenuate his sin. 6. I therefore here rather consent to those, which think that Aaron coloured his fault by this speech: R●m ita refert, ac si praeter ipsius intentionem formatus sic vitulus: He so reporteth the matter, as though the Calf were form beside his intention, Marbach. jejune & simpliciter narrat: He maketh a dry and slender narration, Simler. Exili narratione culpam tegere, etc. By a slender report he would cover his sin, Calvin. Quicquid sit, atten●at quantum potest culpam: Whatsoever it is, in these words he extenuateth his sin what he may, Lippoman. And this seemeth to be more likely, because Aaron maketh a colourable defence and excuse of his fault throughout, as is showed before, quest. 64. QUEST. LXVI. In what sense the people are said to be naked. Vers. 24. MOses saw therefore, that the people were naked, etc. 1. Some understand it of their jewels of gold, which they were deprived of, being bestowed upon the idol, Lyran. Hugo de S. Victor. But we read in the next chapter, that they were, splendidè ornati, they had goodly ornaments, Calvin, Marbach. Therefore they were not stripped of all. 2. Some think that they were disarmed: for Aaron fearing some mutiny and rising among the people, had taken away their armour, Cajetan. But in that it is said afterward, that the Levites girded their swords to them, vers. 27. it appeareth that their weapons were not taken from them, Simler. 3. Some expound it of the manifestation of their sin: that whereas hitherto they were counted the true worshippers of God, now they should be known to be idolaters, and so defamed among the Heathen, R. D. Kimbi, Oleaster, Vatab. 4. Some give this sense: Aaron had made them naked, that is, laid all the fault upon the people. 5. Or they were naked, because they went about obstinately to defend their sin: but in this sense Aaron could not be said to have made them naked; for he would not have encouraged them to stand in defence of their sin, having himself confessed it. 6. The Chalde translateth, Moses saw the people were idle, that is, gave themselves to eating, and drinking, and playing, and neglected the fears of war, which would have been unto their shame, if their enemies should encounter with them. 7. But beyond the rest, this is the most proper interpretation: that they were naked, gratia & prasi●lio Dei, of the favour, help and assistance of God, junius. Nudatus erat gratia & protectione, they were naked of his favour and protection, Ferus. Therefore, Si tunc corruissent hosts, proculdubio eos ignomi●iosè delevissent. If then the enemy had fallen upon them, they had most shamefully foiled them, Gallas. As the Canaanites overcame the Israelites, when they set upon them wilfully, God being not among them, Tostat. qu. 34. So also Calvin: Significat rejectos esse à Deo, He signifieth they were rejected of God, under whose protection they were. To the same purpose, Osiander, Borrhaius, Lippoman, Simlerus. QUEST. LXVII. Why Moses stood in the gate, and what gate it was. Vers. 26. MOses stood in the gate of the camp. 1. Cajetan thinketh that the camp had gates to enter in by, Quia castra munita eran● tanquam civitas, because the camp was fenced about like a city: and Simlerus thinketh that the camp was compassed about with a ditch, and by the same there were certain passages and entrances into the camp. But that is not like that they always entrenched themselves, seeing they were to remove at all times, as the cloud before them removed, which was sometime the same day, sometime within two days, Numb. 9.22. so that they could have no time to make any such ditch or trench, Tostat. qu. 34. 2. Who therefore thinketh right, that these gates were only the places of entrance into the great streets which went thorough the camp; for the host lay in such order, as that they had ways and streets between their tents, as we see now in cities and towns: as josephus also describeth the situation and disposing of the camp. 3. Now Moses stood in the gate or entrance, not because the use was to give sentence and judgement in the gates, Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street, and so to go thorough, as Tostat. ibid. But this was the reason: Moses tabernacle or tent was without the camp, and so upon that occasion Moses stood in the entrance of the camp, going now to his own tent, jun. QUEST. LXVIII. Whether all the Levites were free from consenting unto this idolatry. Vers. 26. ANd all the sons of Levi. R. Salom. to whom consenteth Tostatus, thinketh, Quod nullus de Levitis aliquid peccaverit, That none of the Levites sinned in this great transgression; because it is said, All the sons of Levi gathered themselves unto him: and if the Levites had sinned, ●s other tribes, there had been no more cause to advance them to the Priesthood, than other tribes. Contra. 1. If that general particle, all, be pressed, than it would follow, that the children and all came, which could not be; for they were not able to use swords: the meaning than is not that all the Levites came, but all which came were Levites, jun. Sa. Or, all, is taken for many, as this speech is usually restrained in Scripture; as all nations are said to have come, and bought corn in Egypt, Gen. 41. 2. The Levites were more of God's favour and grace, than of their desert, separated and selected for the Priesthood: yet it is evident, that this tribe was freer from consenting to this idolatry, than other tribes: and for this their courage and readiness in God's service, they received a blessing. 2. Some think that even these Levites, which armed themselves against their brethren, were not altogether, immunes à reatu, free from this sin, but while they did it for fear, levius peccarunt, their sin was the less: and so the mercy of the Lord appeared so much the more, not only in pardoning their sin, sed gloriam suam eorum manu asserere dignatus est, but he vouchsafed by their hand to maintain his glory, Calvin, Simler. But it is not like that God would use their ministry in the punishing of others, which were guilty of the same punishment themselves, and their own conscience accusing them, they would have had no such courage to revenge the Lords cause upon their brethren: it had been also very offensive to the guilty parties, to be punished by them, which had been alike guilty. And Moses proclaiming, who pertaineth to the Lord, let him come to me, did mean, that they only should come, who had been faithful unto God, and had not consented to that sin. 3. Some Hebrews do help the matter thus, that because they cannot avoid it, but that some of the kindred of the Levites were guilty of this transgression, because they did not spare their own sons, vers. 29. that because it was lawful for any of the other tribes, to take unto them the wives of Levites, their husbands being dead, those children which they had by them might be said to be the sons of Levi▪ that is, grand children on their mother's side. But this shift is taken away, because Deut. 33.9. it is said that the Levites knew not their own father, or mother, or children: therefore they must needs be understood to be Levites, not by marriage, or in some removed degree of kindred unto them, but the immediate fathers, and sons of Levites. 4. Therefore the best opinion is, that all of the tribe of Levi were not free from this sin of idolatry: many of them kept themselves, as it is like, at home, and consented not: but that a great sort even of Levi offended, it may thus appear: 1. Because both Aaron himself was a ringleader, who can by no means be excused from this sin, Lyranus. 2. It could not be avoided, but that many of the Levites were drawn away by Aaron's example, jun. 3. But yet it is more evident, because they consecrated their hands upon their own sons and brethren; yea their fathers and mothers, that diverse of the tribe of Levi fell away with the rest, Lyran. jun. Tostatus here answereth, that the name of brethren is taken largely, Pro fratribus, qui sunt de filiis Israel; For their brethren which were of the children of Israel. qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken, what saith he to the other names of father, mother, son? These must be taken for the names of kindred; or else we shall never have any certainty in Scripture, when we should by these names understand natural fathers, mothers and children. 2. The other words, companion and neighbour, show that the first is a name of kindred: the first word ache signifieth here a brother in affinity; the second, r●ah, a companion and friend: the third, karob, Vicinia ratione conjunctum, him, that was a neighbour in dwelling, and vicinity or nearness of place, Simlerus. 5. It is evident then that some of the Levites were accessary to this great impiety, because they were punished among the rest. So that R. Solomon is herein greatly deceived, who thinketh that the Levites, though they were blame-worthy in not resisting the idolaters, yet were not idolaters themselves: neither consensu mentis, nec facto exteriori, in consent of mind, nor in any outward fact, etc. for the Levites had been unjustly punished, if they had been innocent. Nay, R. Moses Egyptius goeth further, saying, that although the Israelites often are found to have committed idolatry: yet Levita nunquam idolatraverunt, the Levites never committed idolatry. But the contrary is evident by Aaron's fall: for he apparently was an idolater in his external act, in building an altar unto the golden Calf, and offering sacrifice before it. Paulus Burgensis in his reply proceedeth yet further, that when our blessed Saviour was put to death, the Levites, as they are distinguished from the Priests, were not principe● in crimine illo p●ssimo, principal agents in that wicked crime: whereas it is evident that the Priests were the chief enemies that Christ had: the Levites indeed are not named: but seeing the high Priest with the other Priests, which were of the tribe of Levi were the contrivers of Christ's death: then cannot that whole tribe be exempted from this villainous act, which is the intendment of Burgensis, a great favourer of that nation. QUEST. LXIX. Of the authority which the Levites had, to do execution upon the idolaters, and the rules prescribed them. Vers. 27. THus saith the Lord, etc. 1. Tostatus thinketh that it is not necessary here to understand, that Moses had any special commandment from God, but because he had received a Law from God, that idolaters should be put to death, in executing that Law he might justly say, that God commanded it, quest. 35. But seeing Moses was faithful in all God's house, we must not think that he would pretend the name of God, without God's special warrant: yet whether Moses received this commandment from God by revelation, or by manifest vision, is not expressed, Pelarg. The latter is more like, as God used to speak to Moses at other time's face to face. 2. And Moses maketh mention of God's commandment, both to deliver himself from all suspicion, that he did not give this charge of hatred toward the people, and in rage, Simler. As likewise the Levites were encouraged hereby to enterprise this work, which otherwise they would have been hardly drawn unto, Tostatus. 3. Certain rules are given them to observe: 1. They must go to and fro, non solum transire jussi sunt, they are not only bid to pass thorough, but to return, to go every way, ut in omnes populi partes animadverterent, that they should in every place take punishment of the people, Gallas. 2. They must go from gate to gate, that is, thorough the streets and common ways; Non committitur istis ut ingrediantur tentoria; It is not permitted them to enter into their tents and houses, Cajetan. 3. And every man is commanded to slay his brother, etc. not that every one had a brother or kinsman to slay, sed ut occidat indifferenter, but he must indifferently kill both one and other whom he met, that was to be killed, not respecting kindred, affinity, or acquaintance, Tostat. qu. 35. QUEST. LXX. Whether the Levites did not make some difference among the people, as they went and killed. Vers. 27. SLay every man his brother, etc. 1. Some think there was an outward mark of difference made among the people, by the which the Levites discerned who were to be killed, and who to be spared. And here are diverse opinions. 1. Ab. Ezra, with some other Hebrews, think that by drinking of the water, their faces or bellies did swell, that were the chief actors in this sin. But then many more should have been killed than 3000. See this conceit overthrown before, quest. 59 2. Gallasius thinketh that by the drinking of the water Moses perceived, quibus idolum displiceret, who they were which were displeased with this idol, and repent of their sin: and who were obstinate by their refusal. But it is not like that any of the people trembling now, and being afraid at Moses presence, durst so publicly and openly show their contempt. 3. Simlerus inclineth to think, that there were some seditious persons in the camp, that went about to make a commotion among the people, and that the Levites did slay these 〈…〉. But it is evident, vers. 35. that they were not slain 〈…〉, but for the golden Calf, Gallas. 2. Some think there was no other sign of difference, but in the notice and 〈…〉 of the Levites: it is probable, Minime Levitas latuisse quinam primi esse●● 〈…〉 Levites were not ignorant, who were the chief Captains of this perverse counsel, 〈…〉 been hard for the Levites, who as it is like kept themselves at home, and were not present with the people, of themselves to know, in so great a multitude, and in so short a time, who were the ringleaders. Cajetan resolveth, that the Levites were so directed by God, who commanded this to be done, Et qui cunct● recte disponit, and who rightly disposeth all things; so that no innocent man was put to the sword. But this needed not to be feared, seeing all the people in general consented in this sin, and few or none of them were innocent. 3. Wherefore their opinion is most probable, who think that seeing all the people were guilty only of this sin, a few only excepted, that the Levites could not do amiss, whomsoever they killed as they met, without making any difference: that whereas all had sinned, it was not unjust, if a few were singled out from the rest, to pacify the wrath of God, and to terrify the rest. 1. Ambrose giveth this reason, Quia melius est pancorum supplicio universos eximi, quam in omnes vindicari; It was better by the punishment of a few, for all to escape, than all to be punished. 2. Gregory Nyssenus saith, Omnes sine dispositione punito●, that all were punished without any difference, quia una omnes admalum conspirantes, quasi unus effecti sunt, because all of them conspiring together in evil were now but as one, etc. Like as when one is chastised for his fault, Non hoc aut illud affligit membrum, he that beateth him doth not make choice of one part rather than another, knowing that wheresoever he is whipped, ad totum corpus sensum doloris transiturum, that the sense of the grief will reach to the whole body: so was it here. 3. Lippoman addeth, because all the people were culpable, Vt & totus populus aliquando punitus videatur; That the whole people might seem to be punished: it was more to God's glory, and the honour of the tribe of Levi, Si praceptum 〈◊〉 generaliter factum intelligamus; If we understand this precept of Moses generally without any difference to have been executed. 4. Oleaster further so thinketh, Omnes occurrentes sine delectu, etc. That the Levites killed all they met without any choice, quem●dmodum in aliis punitionibus accidi●, as it happened in other general punishments, when some were plagued for all. 5. Calvin and Simlerus make mention how the like thing was in use among the Romans, that if a whole band or company of Soldiers had run away, or committed any grievous offence, the Emperor would tithe them out, and put every tenth man, as he was drawn out by lot, to death. And thus the Thebean Legion, which consisted all of Christians, was twice tithed out by that cruel Emperor Maximinus. 4. Now the contrary reasons, why some think that there was some difference made, are these. 1. Deus caco & turbulento impotu, etc. God would not have revenge taken in his cause upon a blind and disordered heat, Simler. 2. By this means it came to pass, ut placid● totus populus quiesceret, that all the people was well pacified, when they saw only certain pestilent men to be taken out of the way, Calvin. 3. Otherwise, if there had been no such difference made, there would have no respect been had of those, which showed themselves penitent for their sin, Gallas. Contra. 1. Here need no disorder or confusion to be feared, seeing all the people were guilty, the sword could not light upon any unjustly; and in that three thousand only of six hundred thousand were slain, it showeth that the Levites executed Moses sentence with great discretion and moderation. 2. The people might as well be pacified, when they saw a few for examples sake, to be punished among such a great multitude. 3. They which were penitent, it is like kept them within, sorrowing for their sin: the busybodies, and careless people went up and down in the streets, whom the Levites, as they met, killed. QUEST. LXXI. Why non● came unto Moses, but only of the tribe of Levi. Vers. 28. SO the children of Levi did, etc. 1. Some think, that others, which feared God in the camp, might join themselves also unto the Levites, who might be spared, Gallasius. But the text saith, vers. 26. that they were all Levites that came unto Moses: there were none then but of Levi, to whom Moses gave this thing in charge. 2. Calvin saith, Credibile est Levitas nominatim fuisse vocatos; It is credible that the Levites were called by name, which is the cause that none of any other tribe came. But Moses proclamation was general: Who so pertaineth to the Lord, let him come unto me. 3. Therefore this rather may be the cause, why none of any other Tribe came, though it is not to be doubted, that some among them feared God, and were not polluted with this sin of idolatry: yet because they were not many of a Tribe, it is like being ashamed of their paucity and small number, they did forbear to show themselves: likewise this was done, singulari Dei consilio & tractu, by the singular counsel and instinct of God, who drew the Levites unto him, and put it in their mind to come, that because the Lord had already appointed them for the Priesthood, voluit Deus aliquo singulari facto eos reddere sacerdotio dignos; God would by some singular fact make them worthy of the Priesthood: and that by their zeal Aaron's fall might be somewhat covered, Simler. And by this means, eluitur infamia, ipsi Levi & posteris inusta. etc. that blot and infamy is done away, which did cleave unto Levi and his posterity for the slaughter of the Sichemites: for the which he received a curse of jacob in stead of a blessing: which curse is now taken away, and they are rewarded and honoured of God for this their zeal: for the which Moses pronounceth a blessing upon them, Deut. 33.8. Gallas. QUEST. LXXII. Of the number of them which were slain, whether they were three thousand, or twenty three thousand, as the vulgar Latin readeth. Vers. 28. ABout three thousand men. 1. The vulgar Latin text readeth after some copies, which Lyranus and Tostatus follow, 23. thousand: after other, triginta tria millia, 33. thousand, as Vatablus and Osiander set down the Latin text: which oversight of the Latin Translater is diversely defended: 1. Some think that the Hebrew text making mention but of three thousand, meaneth the principal only which were slain: the Latin in the number of 23. thousand comprehendeth the number of the whole. 2. Rab. Solomon thinketh, that there were diverse slaughters of the people, some died of drinking the bitter water: others were slain by the Levites, and some were smitten and plagued of God: and that all these are summed together in the number of 23. thousand: those which the Levites only killed were three thousand. So also Ferus. But if all this should be granted, yet cannot the Latin Translater be excused, in setting down 23. thousand, whereas three thousand only are named in the original. 3. Tostatus allegeth, that whereas the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth, as three thousand, the first letter caph, which is used for a note of similitude, may here stand for number of twenty. But he himself misliketh this answer; because neither is it the use of the Hebrews to set down their numbers by letters, the greeks and Latins do: and beside, the Latin text doth express here a note of similitude, quasi, as it were, or about 23. thousand. 4. Wherefore Tostatus resolute answer is, that in this place the Hebrew text is corrupt, and that the Latin is the truer: as the Talmudists themselves confess, that in fifteen places the Hebrew text is corrupt, per errorem scriptorum, by the error of the Writers. But this is a very absurd shift; rather than they will acknowledge any error o● oversight in the Latin, to lay the fault upon the original: 1. Both the Septuagint and Chalde do read in this place three thousand, which translations are more ancient than the Latin: therefore in the original the error is not. 2. There may be some 'scapes in the original by the ignorance or negligence of the Writers, as in the mistaking of a letter, or such like: but to put in one word for another, both of unlike signification and sound, cannot be the Writers error, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim, twenty: there is no affinity between these words. 3. The Latin translation hath many such like 'scapes, as Gen. 8.4. whereas the Hebrew hath, the seventeenth day of the month; the Latin readeth, the seven and twentieth: and many such places may be noted in the Latin, which cannot be justified: as is elsewhere showed at large. Synops. Contr. ●. qu. ●. As therefore it erreth in one place, so it may be subject to error in another. 4. And how should the Latin text come to be privileged from error? the writings of the Prophets only, which were directed by the Spirit of God, have that privilege: but the Latin Translater had not a Prophetical spirit. 5. The Hebrew is more ancient than the Latin: and the Latin is translated out of the Hebrew fountain: and the Jews have been most careful to preserve the original copies pure: therefore in all likelihood the Latin is more subject to corruption than the Hebrew. 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended, which confess the Latin text here to be corrupted: as Montanus, who hath herein amended the Latin, and Cajetanus, Vatablus, Lippom. Whereof this is an evident argument; because the Latin copies disagree, some have triginta tria millia, 33. thousand; some, viginti tria, ●3. thousand, as is before showed: some tria millia, three thousand, as that which Montanus followeth in the great Philip's Bible. QUEST. LXXIII. How the Levites are said to consecrate their hands. Vers. 29. Consecrated your hands unto the Lord, etc. 1. The Latin Translater readeth, Consecrastis manus; Ye have consecrated: but it being put in the imperative mood, consecreate ye, showeth that these words were spoken not after the slaughter was made, but either before to encourage the Levites, Vatablus, Calvine, Cajetan: or while they were in the act doing, Moses by these words animated them, junius. 2. By consecrating their hands: 1. Tostatus understandeth, that as in their consecration, their right thumbs and toes were anointed with blood, so now by shedding of blood they should be consecrate, and as it were initiate in the Priesthood. 2. But the meaning is nothing but this: that this their service should be instar sacrificii, acceptable to God, as if they had offered a sacrifice, they did consecrate their ministry and service herein to God, as junius readeth, because they were employed in the Lord's business, and were carried away with a zeal of his glory. 3. Beside, by this their fact, consecrati sunt ministry, they were consecrate to the ministry and service of God: as Deut. 10.8. it is said, The Lord the same time separated Levi: where reference is made unto this fact of the Levites: and this is the blessing, which here is bestowed upon them. 4. Some understand it thus: Vnusquisque in filio & in fra●re suo erit per hanc actionem consecratus; Every one by this action shall be consecrate in his son and in his brother, Cajetan. So also Gallas. that is, they and their posterity should hereby be consecrated unto God. But seeing the word is in the imperative, consecreate ye: the meaning is rather, that they should consecrate every one his hand, intersiciendo filium, etc. in killing his son, or brother, Vatab. Calvin. And so is it expounded, Deut. 33.9. where it is said, that the Levites knew not their own sons or children: but mention is not made of slaying their sons before. QUEST. LXXIV. Of the time when Moses came down from the mount, and when he returned again. Vers. 30. ANd when the morning came. 1. This was the next day after the idolaters were slain, which was the very day of Moses coming down from the Mount, which was the fortieth day of his being in the Mount with God: for that day was the public solemnity celebrated by the Israelites to the honour of their new golden god: as it appeareth by their melody and dancing, as Moses came down from the Mount; the same day when Moses returned to the camp, which might be about the sixth hour of the day, he cast the golden calf into the fire, and armed the Levites against their brethren: the next morning he had this communication with the people, Tostat. quast. 37. 2. Now, whereas Moses saith, upon this next day, that he would go up to the Lord to entreat for them; some think it must be understood of his going up again into the Mount, as it is written, Deut. 9 Cajetan, Borrh. So that this his going up, was when he stayed other forty days and nights, as he had done before, to make supplication for the people, Simler. And then this followed not immediately after he had thus said, but certain days after, other things coming between, Tostat. qu. 38. 3. But it seemeth that this was another going up unto God, than when he stayed there forty days the second time: for this going up was the next day after, jun. But many things came between before his second solemn going up, which are rehearsed in the next chapter. QUEST. LXXV. Why Moses urgeth the greatness of their sin. Vers. 30. YE have committed a grievous sin, etc. 1. There were two dangers to be feared in the people; on the one side security and extenuating of their sin, and on the other, desperation: therefore to prevent the one, he telleth them of the greatness and grievousness of their sin: and to help the other he promiseth, that he will go up and pray for them, Simler. 2. And here, lest they might think that they only had sinned which were punished, he telleth them, that even they which remained, were guilty also of a great sin, Tostatus. As our blessed Saviour telleth the Jews, that they were not the greatest sinners, whom Pilate had put to the sword, but that others should repent, lest they likewise perished, Luk. 13. Ferus. 3. And Moses still urgeth the greatness of their sin, ut ipsi quoque supplices confugiant ●d Dei misericordiam, that they also themselves should by their supplications flee unto the mercy of God, Calvin. 4. And this Moses doth, to take from them a false opinion, lest they should think to be excused in this sin by their good intention, that they made the golden Calf to the honour of God, Ferus. 5. And that which Moses doth here, in telling the people of their sin, the Law of Moses practiseth still, In bringing men to a knowledge of their sins, Ferus. QUEST. LXXVI. Why Moses speaketh as it were doubtfully, If I may pacify him, etc. Vers. 30. IF I may pacify him for your sin. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai, is not taken here as a sign of doubting: for Moses being a faithful man and full of confidence, did not doubt in his prayers: for he that doubteth, either maketh question of God's power, that he is not able to grant that which he asketh: or he is not persuaded of his mercy and goodness: he that doubteth he shall not receive that which he asketh, bonitati Dei injuriam facit, doth offer wrong unto the goodness of God, which he distrusteth. And such an one as asketh not in faith, shall receive nothing of the Lord, as S. james saith, jam. 1. If Moses then had prayed doubtfully, he had not obtained that which he prayed for, Tostat. qu. 40. 2. But Moses speaketh thus, either in respect of the temporal punishment, which he was not sure, whether it should wholly be remitted, for in temporal things we have no assurance: De fide & salute certi esse debemus in precibus; We must be sure in our prayers of faith, and such things as concern our salvation, Simler. Or rather he useth this doubtful speech, Ne secure de petenda venia cogitent; That they should not be secure in ask of pardon, Calvin. Difficultatem veniae significa●; He signifieth hereby how hard it was to obtain pardon for them, Gallas. that he might more effectually move them to repentance, Ferus. As in the like sense this phrase is used in other places of Scripture: as joel 2.14. If perhaps he will return, and repent him of the evil. josh. 14.12. It may be the Lord will be with me. 1 Samuel 14.6. It may be the Lord will give deliverance by us. So 2 Tim. 2.25. If so be the Lord give them repentance to know the truth, Pelarg. QUEST. LXXVII. Why Moses again intreateth the Lord, seeing he was pacified before, vers. 14. BUt what needed Moses to have entreated the Lord, seeing it is said, that he had repent him before of the evil which he had threatened? vers. 14. 1. Ferus thinketh it was an infirmity in Moses, that having heard before, that the Lord was pacified, iterum, quasi nihil tale audier●●, s●llici●●●●rat; yet prayeth again, as though he had heard no such thing. So also Calvin: Quod dubitanter inchoent prec●s; That the faithful begin their prayers doubtfully till faith prevail. But this prayer of Moses proceeded of faith, for otherwise the Lord would not have heard him, as he did, Deut. 9.20. it showed not then his infirmity. 2. Some think that Moses obtained nothing at his first prayer, but was kept in suspense. But this is before confuted, quest. 40. 3. Some are of opinion, that Moses prayer before, and this were but one, Simler. But the contrary appeareth, Deut. 9.20. 4. Therefore, these may be the causes why Moses prayeth again: 1. The Lord granted before, that he would not destroy all the people at once, sed 〈◊〉 ex in●ervallo, vel per parts; but whether he would do it in continuance of time, and as it wore by piecemeal, he knew not: which he prayeth for here, Lippom. 2. And there might be other sins as well as this, for the which the Lord should be angry with them: as Deut. 9.18. he saith, he prayed and fasted, because of all their sins. Tostat. 3. And now he prayeth not only for the turning away or judgements: but that the Lord would be again fully reconciled unto his people, and restore them to their former state and condition of favour, Simler. 4. And he prayeth not only for the pardoning of their temporal punishment, but against everlasting death, which sin deserveth, Osiander. QUEST. LXXVIII. What book it was, out of the which Moses wisheth to be razed. Vers. 32. IF thou wilt not raze me out of the book which thou hast written. 1. By this book R. Solomon understandeth the book of the Law, as Deut. 33.4. Moses commanded us a Law: he desireth, if the Lord were purposed to destroy the people, that his name should not be mentioned in the Law, nor he taken to be the Lawgiver: for to what purpose should he be spoken of, as a Lawgiver unto that people, which was not? Contra. But this is not the meaning. 1. Because the books of the Law were not yet written: Moses therefore would not desire to be razed out of a book, which was not. 2. Neither would Moses ask that of God, which was in his own power to do: now Moses did write the book of the Law, and he might have left out his own name, if he would. 3. Again, Moses setteth against this great benefit, the safety of the people, the greatest loss which he could have: but this had been no such great loss unto Moses, not to have his name remembered in any such written book. 4. Moses here useth a disjunctive speech, Do● this, or else raze me, etc. but if he meant the racing of his name out of the book of the Law, there had been no disjunction at all; for one had followed upon the other: for if Israel: had been destroyed, neither should Moses have written the book of the Law, which was only given unto Israel: for it had been in vain to give Laws unto a people, that were not. 5. Moses also speaketh of a book which God had written: now Moses writ the book of the Law, the ten Commandments only were written with God's hand, Tostat. quaest. 41. 2. R. Abraham Francus, who writeth upon Aben Ezra, understandeth the racing out of this book, of the death of the body; and he addeth further, that there is, quaedam rota coelest●●, a certain celestial wheel, wherein are many stars, which work by their influence upon those i●●eriour bodies: and by the moving of this wheel, death or life is caused: so that thus he would interpret Moses speech, Cause me by the motion of this wheel to dye. But seeing the motion of this wheel, which he imagineth, is the natural cause, as he supposeth, of life and death: Moses could not dye naturally, before his time came: and if now he should have died, it had been not a natural death, but supernaturally caused by God; therefore not by the motion of any such wheel, Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance, Hieronym. Alg●sia. understanding Moses desire of death in this life: he wisheth, Perire in praesentiam, non in perpetnum; To perish for the present, not for ever. But whereas the Lord afterward answereth Moses, Whosoever hath sinned will I put out of my book, vers. 33. it followeth, that they which sin not, that is, without repentance, are not put out of that book: but all, as well the righteous, as unrighteous, the just, and the sinners, are subject to this temporal death: therefore Moses speaketh not of that. 4. Hierom hath beside another opinion, for upon that place, Psalm. 69.28. Let them be put out of the book of life, neither let them be written with the righteous; he inferreth, that God hath two books, viventium, & justorum, of the living, and of the righteous: that was the book of the living, In quo ante adventum Dei Prophetae & Patriarchae scripti sunt; Wherein the Prophets, and patriarchs were written before the coming of God (in the flesh;) the other, wherein the faithful are written: whereof our blessed Saviour speaketh, Rejoice because your names are written in the book of life: and of the first Moses (saith he) speaketh in this place. So some do understand this book (in the same sense with Hierom) of the book of God's Covenant, which he made with Israel, out of the which the Gentiles were excluded, of which mention is made, Ezech. 13.9. where the Lord saith that the false Prophets, shall not be written in the writing of the house of Israel. So Moses desireth here, not to be counted of the family of Israel, wherein all the Prophets and patriarchs were written. But if Israel had now perished, the book of God's Covenant with Israel likewise, should have been no more remembered: therefore it had been superfluous for Moses to desire to be razed out of that book. And again, the book of the living, mentioned in the Psalm, is the same with the book of life, spoken of, Apocal. 3.5. I will not put his name out of the book of life. In which book of life, not only the Prophets and patriarchs before Christ, but all the faithful before and since are written. 5. Cajetan understandeth it, De libro principatu● in hoc mundo, Of the book of principality and preeminence in the world: for it is decreed with God, as in a book, Quod isto vel illi principentur in hac vita; That such, or such shall bear rule in this life. And so Moses desireth to lose his principality and government, which the Lord promised him, that he would make of him a great nation, etc. But whereas they which sinned, only are taken out of this book of life, and yet many wicked and evil men are governor's in the world, it cannot be meant of any such book or decree of principality or government. 6. Oleaster by this book thinketh to be understood, the book of the acts and doings of the righteous, which is mentioned, josh. 10.13. and 2 Sam. 1.18. But there are many righteous men, whose names and acts were not written in that book: which is now thought also to be lost: therefore it had been no great matter for Moses to wish to be put out of that book. 7. Burgensis maketh four books of God. 1. One is the book of life, wherein only are written the names of the Elect, that are ordained unto life: as when soldiers are written in the muster book, which are pressed, and appointed for war. 2. That also may be called the book of life, wherein those things are written, which lead and direct us unto life eternal: as that may be called a book of warfare, wherein the precepts of the act military are contained. So the Scriptures are called the book of life, wherein the truth is contained, Eccles. 24.26. 3. The book of God is that divine power, wherein every man's doings shall be brought to his remembrance, as it is said, Dan. 7.10. judgement was set, and the books opened. 4. There is also a book of the righteous, which containeth the acts of the Saints, for the memory of times to come. In this place he thinketh the book of God here may be taken, either the first or second way, Burgens. addit. 8. But Moses here speaketh of a book only written by God, but those books of the Scriptures, and of the righteous, were written by men. 8. Tostatus maketh three books: one a great book, wherein are all things registered in the world, and all men foreseen good or bad; which book he saith is divided into two other books, the one which only containeth the names of those which are ordained unto life, which is called liber praedestinationis, the book of predestination: the other, wherein they only are written, whom the Lord forseeth shall come to everlasting destruction: and this is called liber praescientia, the book of God's prescience. And in this place, Moses by God's book, understandeth the book of predestination, Tostat. qu. 41. But as Tostatus resolveth well, that the book of life, and of God's predestination is here understood: so yet that assertion of his, that there is a book of prescience wherein their names are written, which shall be damned, hath no warrant in Scripture: for although it be most true, that as the number is certain with God of those which shall be saved, so the Lord knoweth who are left unto destruction; yet the Scripture only giveth the name of a book unto the first, and they which are rejected, are not said to be written in any book, but only not to be written in the book of life, Psal. 69.28. Apocal. 27.8. 9 Therefore, thus better are the Lords books distinguished: 1. There are two general and common books, as they may be so called; the one is the book of God's prescience, and providence, wherein the Lord seeth and directeth all things, which he himself doth in the world: of this book speaketh the Prophet David, Psal. 139.26. In thy book were all things written, Simler. 2. The second general book is the book of remembrance before the Lord, wherein all the acts of men, good and evil, are as registered before the Lord, as Malach. 3.16. it is said, A book of remembrance was written before him, for them that feared the Lord: so Apocal. 20.12. other books beside the book of life were opened: the book of every one's conscience, Borrh. 3. Then the third book is the particular sum of all the elect appointed to salvation, and this is the book of life, which Moses meaneth here, Simler. QUEST. LXXIX. How the Lord is said to have a book. TAke me out of the book, etc. 1. This is a metaphorical speech, sicut nos ea literis consignamus, as we use to sign with letters, those things the memory whereof we would have kept: so God is said to have a book, not that he needeth any book of remembrance, but because all things are present before him, as if they were written in a book, Simler. junius. 2. So also Thomas: Liber vitaein Deo dicitur metaphorice; The book of life is said to be with God by a metaphor, 1. p.q. 24. ar. 1. in cor. according to the use and custom of men: for they which are chosen to any special place or service, conscribuntur in libro, are written in a book, as soldiers, and Counsellors, as among the Romans the Senators were called patres conscripti, the fathers whose names were written or registered. 3. So also Burgens. Sicut liber militiae vocatur, in quo scribuntur electi ad militiam; As the muster book, or of warfare is so called, wherein their names are written, which are chosen for war: so the Lord is said to have a book of life, wherein all they are comprehended, which are ordained to salvation, Burgens. addit. 8. QUEST. LXXX. Whether any can indeed be razed out of the book of life. TAke me out of the book of life. 1. Some think that the elect indeed may be razed out of the book of life: for they which are elected, Si secure vivunt absque penitentia à numer● electorum Dei excluduntur, If they live securely without repentance, are excluded out of the rank, and number of the elect, Marbach. To the same purpose also Osiander: Deletur rursus de libro vitae, etc. He is blotted again out of the book of life, which by his sins loseth the celestial inheritance. 2. Contra. But this is an unsound opinion: 1. For thus either they must make God ignorant of things to come, that he certainly foreseeth not the end of the elect and reprobate, and so is deceived in his decree, in ordaining some to be saved, which shall not be saved; or else they must be driven to confess, that God's decree is mutable, that he changeth his sentence in excluding those upon their sins, which were before elected. But neither of those are to be admitted, for neither is God subject to change, james 1.17. neither can his prescience or foreknowledge be deceived: as the Apostle saith, The foundation of God remaineth sure, etc. the Lord knoweth who are his, 2 Tim. 2.19. But this were no sure foundation, if they, which God in the decree of his election, knew to be his, should afterward fall out not to be his. 2. Indeed, they which live and dye without repentance, cannot be elected. But it is impossible that they which are elected, should finally fall away, or be void of repentance: but as God hath decreed the end of such to be everlasting salvation, so he hath also ordained the way and means, which they should walk in: as the Apostle saith, Ephes. 1.4. As he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. Therefore Tostatus, with other of that side, are herein more sound, than the modern Lutherans: Qui intus scripti sunt in libro vitae secundum firmam Dei praedestinationem, impossibile est deleri, etc. It is impossible for those to be blotted out, which are written in the book of life, according to God's firm and certain predestination, Tostat. qu. 43. So also Lyranus, Impossibilis est deletio, etc. It is impossible to be blotted out, if we take it simply to be written in the book of life. So also Burgens. QUEST. LXXXI. Of the two ways whereby we are said to be written in the book of life. BUt one may be said two ways to be written in the book of life. 1. Lyranus hath this distinction; one way they are said simply to be written, In quantum praedestinati sunt in noticia Divina, as they are ordained to salvation in the knowledge and prescience of God; and they that are thus written can never be blotted out: another way, they are scripti secundum quid, written after a sort, not according to the divine prescience or predestination: Sed secundum dispositionem in eyes actu existentem, & secundum praesentem justitiam; But according to their disposition, which is in act in them, and according to their present justice: and thus are they said to be blotted out, not in respect of God's knowledge, as though any thing can fall out against his prescience, but in respect of their change, from grace into sin. 2. Thomas also to the same purpose: some are said to be blotted out, Non secundum rei veritatem, sed secundum hominum opinionem; Not according to the truth of the thing, 1. p. qu. 24. ar. 1. & 3. but in the opinion of men: for it is usual in Scripture, ut aliquid dicatur fieri, quando innotescit, that a thing should be said to be done, when it appeareth. So some are said to be written in the book of life, quia homines ibi opinantur scriptos propter presentem justitiam, because men think they are there written, in respect of their present justice. Then some are there written, ex pradestinatione, by predestination, which can never be blotted out. Some, ex gratia, in respect of their present grace, which they may fall from, and so be blotted out. And again in another place, he expresseth the same thing in other terms. Some are predestinate of God, Ins● ut simpliciter habituri vitam aeternam, Simply to have life eternal in themselves: and these are so written in the book of life, as they can never be blotted out. And some are so written, Vt habeant vitam aeternam non in se, sed in sua causa; To have life eternal not in themselves, but in respect of their cause and present state of Justice, which when they fall from, they are said to be blotted out. 3. So before them both, Augustine, We must not so take it brethren, Quod quenquam Deus scribat in libr● vitae, & deleat illum; That God writeth any in the book of life, and blotteth him out for if a mortal man said, that I have written, I have written, shall we think that God writeth and blotteth out: Praescius est Deus, & praedestinavit omnes ante constitutionem mundi regnaturos cum filio; God forseeth all things, and he did predestinate all before the making of the world, that should reign with his son, etc. Therefore this is said, Secundum spem ipsorum qui ibi se scriptos putabant; That some are written, which are said to be blotted out in their own opinion, because they thought they were there written: so that where it is said, let them be blotted out of the book of life, the meaning is, ut ipsos constet non illos ibi esse, that it may appear unto them, that they are not there. To this purpose Augustine, In Psalm. 69. as he is alleged both by Simlerus, and Borrhaius. 4. Tostatus followeth the same distinction: that some are written in the book of life, secundum firmam praedestinationem, according to God's sure predestination: some only secundum praesentem justitiam, in respect of their present justice: these may be blotted out, and not the other: but he addeth further; that so likewise in the book of God's prescience, wherein only they are written, whose end is damnation: some are written there, secundum firmam Dei praescientiam, according to God's firm prescience: others, secundum praesentem injustitiam, according to their present injustice: These may be blotted out, and not the other. And this writing of them in one book, according to their present justice; in the other, according to their present injustice, he calleth the writing, foris, without the book: the other writing according to God's predestination and prescience, he saith, is intus, within the book. Then out of these positions, he inferreth certain conclusions: 1. That it is possible for one to be written in both these books, the book of life, and the book of death together: in the one, according to God's predestination or prescience; in the other, according to their present justice or injustice. As he which is predestinate unto life, may according to his present state of injustice be written in the book of death, foris without, as Paul, while he was yet a persecutor: and one may be in God's prescience written in the book of death, and yet according to his present state of grace, he may be written in the book of life, as judas, while yet he continued in Christ's obedience and preached the Gospel. 2. Yet it is possible for one to be written twice in the same book, both in regard of God's prescience, and his own state and condition: as Moses was thus written in the book of life, and judas when he betrayed Christ in the book of death. 3. They which are written in the book of life according to predestination, may be blotted out thence, according to their present state and condition, as David, when he sinned: and so in the other book likewise, as Saul, while he was yet a virtuous King, he was written in the book of rejection in God's prescience, but blotted out, in regard of his present justice. 4. But he that is written in the book of life according unto predestination, cannot be written in the book of death according to God's prescience, and so on the other side: because one and the same cannot be foreseen of God, both to salvation, and condemnation. 5. And they which are written according to their present justice in the book of life, cannot at the same time be written in the book of death, according to their present injustice: because one cannot at the same time be counted righteous, and wicked before God, Tostat. qu. 43. But these exceptions may worthily be taken unto Tostatus conclusions: 1. Because he maketh a book of death, and speaketh of putting in, and blotting out of that book: whereas the Scripture acknowledgeth only a book of life, not any of death: for not to be written in the book of life, though they be not written in any other black book, is sufficient unto everlasting perdition. 2. He calleth the book of death the book of God's prescience only, as though God were not a Judge also in condemning the vessels of wrath into hell, and ordaining them justly thereunto, as he is in the electing the vessels of honour to salvation. 3. It is an error, that God writeth any in either of those books on the backside in respect of their present state or condition of justice or injustice: for Gods writing there is unchangeable: they are there said to be written, in regard of their present state, secundum spem ipsorum, in their own hope, as Augustine, or secundum opinionem homin●m, according to the opinion of men, that think them to be there written: as Thomas before alleged. QUEST. LXXXII. Whether Moses did well in wishing to be razed out of the book of life, and in what sense he so prayeth. NOw then seeing the elect, which are once written in the book of life, can never be blotted out, and Moses was not ignorant thereof, how could he pray so directly against the will of God? 1. Some think that he might so pray, to be razed out, not as he was there eternally written according to God's prescience, but in respect of his present state of grace: as Lippoman saith, that when Moses sinned at the waters of strife, delevit eum de libro secundum praesentem justitiam; God blotted him out of his book in respect of his present justice, but afterward put him in again, etc. But it cannot be so here: for seeing none are so blotted out, but by their sin: for Moses to desire to be so razed out, had been, petere peccare mortaliter, to crave to sin mortally: and again, God doth not thus race out any, in respect of their unrighteousness, but they race out themselves. 2. Some think that Moses thus prayed, quia turbatus erat, because he was troubled and perplexed, and did not consider at that instant, whether that were impossible, which he desired: and they think he thus spoke, ex impetu passionis, in the heat of his passion, Ex Lyrano. And Calvin saith not much unlike: Mosem tanta vehementia fuisse abreptum, ut loquatur quasi ecstaticus; That Moses was carried away with such vehemency, that he spoke as a man beside himself. But Lyranus reason confuteth this answer: because, tranquillitas mentis, tranquillity of mind is required in him that cometh unto God. 3. Augustine giveth this exposition: Ego sum certus, quod non delebis me de libro vitae, etc. I am sure that thou wilt not blot me out of the book of life, and so Lord let me be as sure, that thou wilt not destroy this people, Ex Lyran. Tostat. But in that to this part of Moses request, the Lord answereth negatively, that he will not blot out him, but whosoever sinneth; Moses spoke not so in that sense of his own confidence and assurance, for then the Lord would not therein have contradicted him, but rather have given consent unto his speech, as approving his confidence; or else it would seem to be an impertinent answer, neither of which is to be admitted. 4. Rupertus, whom Ferus followeth, thinketh that Moses speaketh affirmatively in this sense; that if so the Lord in mercy would not pardon the people's sin, but deal rigorously, consequitur, ut me de libro tuo deleas, it must also follow, that I be blotted out of the book of life. But this should have showed Moses to be wavering and doubtful of his own salvation; whereof the faithful have such confidence and assurance, that though thousands should perish, they would make no question of their own salvation. 5. Lyranus giveth this interpretation, that Moses thus spoke, Secundum dispositionem partis inferioris anima; According to the disposition of the inferior part of his mind, that is, in his affection and desire: though it were not so, in voluntate rationem superiorem sequente, in his will following his judgement, the superior part of his soul; as Christ in his desire wished the cup to pass from him, yet simpliciter vellet pati, simply would suffer: and so Moses here, simpliciter voluit non deleri, simply would not be blotted out. But this example is nothing like. 1. For first diverse of the ancient Writers prove out of this place the two wills of Christ, Ex Epistol. Agathon. ad Const. In 14. Marc. as Athanasius, Humana voluntas propter infirmitatem carnis refugiebat passionem; His humane will, by reason of the infirmity of the flesh refused to suffer: sed divina prompta erat, but his divine will was ready, etc. So also Hierom: then in this sense, this example fitteth not Moses at all, who had not two such wills as Christ had. 2. But allowing Christ here to pray as man, which is rather to be received: for as God he prayeth not, but is prayed unto. We may further admit that distinction of Peter Lombard, that there is Duplex affectus, mentis, & sensus; A double affection of the mind, and of the sense: Christ in the affection of his mind and judgement, was willing to suffer, but sensualitatis affectu, in the affection of his sense, he desired the cup to pass: but this was a natural desire in Christ to escape death; now in Moses to wish not temporal, but eternal death, was a supernatural desire, and therefore proceeded not from the sensual part of his mind, but rather out of his most inward feeling▪ and meditation. 6. Tostatus thinketh it to be a parabolical speech, Ad signandum intentionem defideri●; To show the intention of his desire: like unto that of Rachel's unto jacob, Give me children, or else I die, Gen. 30. and yet Rachel would rather have chosen to live, and have no children, than to have children, and then presently die: like as if a man should say, Do this thing for me, or else kill me: and yet he had rather that thing should be left undone, than himself to be killed: and after the same manner doth Moses pray here. But this were for Moses to speak one thing, and mean another. And, as Hierom well compareth them together, Moses spoke here with the like affection, that S. Paul prayeth to be an anathema, and accursed for his brethren sake; which the holy Apostle spoke with his whole desire, calling Christ to witness that he lied not. As S. Paul is not to be taken there to speak parabolically, or figuratively, but even from his heart, so doth Moses here. 7. Borrhaius saith, that Moses thus prayeth with a condition, Si non vis, if thou wilt not pardon Israel, than race me out, I am vero Moses non velle Deum Israelem in totum perdere, fide agnovit; Now Moses was sure by faith, that God would not wholly destroy Israel. But Borrhaius maketh that the conclusion here: God will not destroy Israel, therefore I cannot be blotted out, etc. which Moses useth as an argument to persuade the other, Raze me out, of thou wilt not, etc. And beside, Moses here prayeth not, that the Lord would not wholly destroy the people, for that God had granted him before, vers. 14. but that the Lord would forgive them their sin, and be fully reconciled. 8. junius understandeth this desire of Moses, also to be conditional, but in another sense, as this condition he would have supplied, Si Deo placebit, si videbitur; If it shall please God, if it shall seem good unto him: which condition the Apostle would have generally understood, jam. 4. So also Marbachius would have the like condition expressed, Si possibile fit, If it be possible, as our Saviour putteth in that condition, If it be possible. But these instances are not alike in temporal things, because Gods will is not revealed unto us, we must limit our desires with a subordination of our wills unto God's will: as our blessed Saviour there prayeth out of the natural will and desire of man, not looking unto God's secret counsel. But in spiritual things, where Gods will is evidently known, as Moses knew, that it was impossible for God's decree in the election of his Saints to be changed: it had been an idle and superfluous condition, inwardly to have so conceived, or outwardly to have professed, if it were possible: himself knowing the contrary, that it was impossible. 9 And to say, that Moses preferred the safety of the people before his own soul: as Calvin seemeth to affirm, Nihil aliud venit in ment●●, quam ut salvus fit populus; Nothing else came into his mind, than that the people should be safe; may be thought to be against the rule of charity: for though another man's soul ought to be dearer unto me, than mine own bodily life, yet my soul ought to be dearer unto me; than all men's souls in the world. And Tostatus further addeth, that if all the souls of the Saints, yea of the Virgin Marie should perish, unless my soul perish, Citius deberem eligere om●es illas perire, quam animam meam; I ought rather to wish all their souls to perish, than mine own. 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here, that, because the salvation of Israel was joined with God's glory, both in respect of the promises made to Fathers, which it was not for God's honour to frustrate; and to prevent the blasphemies, which the Egyptians and other, would be ready upon the ruin, and destruction of the Lords people, to cast out against him: Moses therefore, Non tantum populi salutem, sed ante omnia gloriam Dei spectavit; Did not only look unto the salvation of the people, but unto the glory of God, so that in respect thereof is careless of his own salvation, Simler. Pretiosa est nobis animarum salus, sed multo pretiosior nobis esse debet gloria Dei; The salvation of our souls is precious unto us, but God's glory ought to be more precious unto us, Gallas. So Moses in this place, prayeth not as a man beside himself, not considering what he said: as neither was Paul forgetful of himself, when he wished to be accursed, so Israel might be saved; for Paul so writeth, Post longam meditationem; After long meditation and advisement. QUEST. LXXXIII. In what sense the Lord saith, I will put out of my book, etc. Vers. 33. WHosoever hath sinned against me, him will I put out of my book, etc. 1. Some do gather hence, Inconsideratè precatum Mosem; That Moses prayed inconsiderately: quia castigat Deus praepostorum ajus votum, because God correcteth his preposterous desire, Calvin. But Ferus collecteth better, as if the Lord should say thus; Delector quidem tanto charitatis tuae ardore, etc. I am delighted with such great heat of charity, but justice must be kept, which condemneth not the innocent, etc. 1. Hugo de S. Victor. understandeth the Lord here to speak of blotting out, not secundùm praescientiam Dei, according to God's prescience, but secundum praesentem statum, in respect of their present state. So also Tostat. quaest. 44. But the Lord answereth to Moses petition in his sense, which was to be razed out of his book, (rather than the people should perish) not in respect of his present state, for that had been to desire to sin, and by sin to be razed out but eternally: therefore in that sense the Lord also maketh answer. 3. Some hold indeed, that God may raze out the very elect upon their sin, Marbach. But that were to make God mutable, and changeable. See this assertion confuted before, qu●st. 80. 4. junius maketh it a conditional speech: si aliqui delendi essent, if any were to be blotted out, than they which sin shall be so razed out: But the Lord speaking here of notorious sinners, pronounceth certainly what shall be their end: they shall have no part in God. 5. Some interpret it only of the manifestation of the rejection of the wicked: De●● tandem patefacturum reprob●s, etc. That God will at the length make manifest the reprobate, which for a while seemed to be counted in the number of the elect, Calvin. But the Lord answering to Moses petition, keepeth the same sense: now Moses, by racing out, meaneth not any such manifestation, for he was no reprobate, but indeed an actual blotting or putting out: therefore that must be also the Lords meaning here. 6. Borrhai●s giveth this sense, of these words, Whosoever hath sinned, etc. that it must not be understood of every sin, but of such as sin, and are not restored by repentance. So also Ferus: Qui peccaverit mihi; He that sinneth against me: quò in●●itur finalis imp●●nit●ntia; by the which is signified final impenitency. This exposition is sound: but yet it taketh not away the doubt and scruple which lieth in the other words, him will I put out, etc. and not in these. 7. Wherefore I rest in Gallasius interpretation: Delere hic dici impropriè, atque accipi pra rejici, reprobari; That to blot out is spoken improperly, and it is spoken to be rejected, and become a reprobate: the Lord will blot them out, that is, they shall not be numbered among the elect. And this exposition is warranted by that place, Psal. 69.28. Let them be put out of the book of life, neither let them be written with the righteous: to be put out then of the book of life, is as not at all to be written there. QUEST. LXXXIV. What day of visitation the Lord meaneth here. Vers. 34. IN the day of visitation, etc. 1. Some of the Hebrews say, Primum diem anni, That the first day of every year, is this day of visitation. But God did not use to plague them upon every such day. 2. Some understand it of the captivity of Babylon, but beside, that other causes are showed by the Prophets of that captivity, so the sins of the ages then present: God would not visit the sins of the fathers upon so many generations; he saith he will visit the iniquities of the fathers, but to the third and fourth generation. 3. The interlineary Gloss referreth it to the Roman● captivity. But our Saviour in the Gospel showeth there was another cause thereof, for that they did not know the time of their visitation, Luk. 19.44. Christ's blood, which the Jews wished to be upon them and their seed, calleth for vengeance against them. 4. Lyranus taketh this day of visitation, for the day of final judgement. So also Osiander. But that judgement shall be general: the Lord here speaketh of a particular day of visitation for the Israelites only. 5. Some think that God sent a special plague not long after, for this idolatry, which is mentioned in the last verse of this chapter, Tostat. quaest. 46. So also junius Analys. But we read not of any such plague mentioned in the Scripture, and therefore, it being a conjecture without ground, is with more reason rejected, than received. 6. Rab. Solomon thinketh, that every day, wherein the Hebrews were punished, was this day of visitation: and R. Moses Gerundens. saith, that there is no revenge to this day in Israel: Wherein there is not an ounce of the iniquity of the calf, Ex Oleaster. But the Lord meaneth some special day of visitation here, Tostat. quaest. 46. And this is the Jews blindness, to think still that they are punished for their father's sins, because they see not their own. 7. Simlerus and Borrhaius, Pelargus, do think this day of visitation, to be understood of all those plagues and calamities, which they suffered in the desert; where all their carcases fell, which were above twenty year old, when they went out of Egypt, only Caleb and joshua excepted. And though this befell them for their murmuring, as is declared, Numb. 14. yet other former sins might concur withal. 8. But it is not necessary to set down any certain time of punishment, which should be this day of visitation, Come vary tum in pa●res tum in filios, Deus animadvertit, Seeing God did diverse ways punish both the fathers, and the children, Gallas. And it is no new thing with God, Plura simul peccata uno vindictae genere vocare in judicium, In one kind of punishment to judge many sins, Calvin. Therefore, seeing God often times deferreth the punishment of the fathers, to the third and fourth generation: the Lord afterward when he saw his time, and other sins gave occasion, did also remember this. 9 But together this must be understood, that God would in the mean time expect their repentance: and if they did not repent, then when time served, he would remember them accordingly, Marbach. Yet the Lord doth also herein a manner foretell, that the people would give novas subindies occasiones, new occasions still of punishment, such was their hardness of heart, Calvin. QUEST. LXXXV. When the Lord plagued the people for the calf. Vers. 35. SO the Lord plagued the people. 1. R. Solomon thinketh, that this was some plague sent into the host by the Lord at this time, beside the slaughter of three thousand by the Levites. So also Tostatus. But there being here no express mention made thereof, this opinion wanteth a foundation to be built upon. 2. Lyranus addeth further, that thus the Latin text may be helped, which readeth 23. thousand, for three thousand: these 20. thousand might be those which died of the plague. But Tostatus taketh away this answer; for still, if the original only make mention of three thousand, and the Latin of 23. thousand, it must needs be in error departing from the Hebrew fountain, quaest. 46. Yet Tostatus falleth into a worse inconvenience, in justifying here the Latin text before the Hebrew, as is showed before; quest. 72. 3. Therefore these words, And the Lord plagued the people, have relation to the slaughter of three thousand, made by the Levites, vers. 28. and it is said the Lord plagued them, that they might know, that this punishment, Non à Mosis arbitrio, sed judicio Dei profectum est, Proceeded not from Moses mind, but from the judgement of God, Gallasius. So also Simler. Calvin. Oleast. Osiand. Marbach. Pelarg. 4. junius thinketh that this plague was alio tempore, at another time, when the Lord punished them for other sins. But the former exposition is to be preferred, because we read not of any such plague inflicted for this sin. So Hugo de S. Victor. interpreteth: so God plagued the people, scili●et supradicta interfectione, etc. that is, by the former slaughter which the Levites made: whence it appeareth, H●c instinctu Dei factum, non malevolentia Mosis, That this was done by instinct of God, not through the malice of Moses. QUEST. LXXXVI. Of the difference between the act of sin, the fault, stain, and guilt. Vers. 35. BEcause they made or procured the calf which Aaron made. The Latin Translater readeth, the Lord plagued them, pro reatu vituli, for the guilt of the calf, that is, the sin committed about the calf. Tostatus hereupon taketh occasion to show the difference between p●cca●●do, & reatus, the sin and the guilt thereof, which Hierom thus translating seemeth to confound; and because some use may be made of his tractate here, I will compendiously, and summarily abridge it. In every sinful act then there are five things to be considered, Actus peccati, cu●pa, ●acula, reatus, poena; The very act of the sin, the fault, the blot, the guilt, the punishment. 1. The act of sin, as it is an act, is not always evil: for idem est actus in peccato, & in honesto, there is the same act in substance in sin, and in that which is honest: as in adultery there is the like external act, as in lawful matrimony; the fault, which is in respect of the circumstances, which are not observed, maketh the difference. 2. The second thing to be considered, is culpa, the faultiness of the action, which is committed by the not due observing of circumstances, which are these: 1. Quid, what it is, that he doth, whether it be lawful or unlawful, honest or dishonest. 2. Quantum, the quantity must be considered, as one may steal much or little, and rail sparingly, or with a full mouth. 3. Quoties, how often, for he that committeth the same sin often, is more unblamable, than he which doth it but seldom. 4. Qualiter, in what manner, whether willingly or unwillingly, whether he be quick or slow in doing it. 5. Cum quo, with what instrument: as he that smiteth with a stone, is not equal to him that striketh with a sword. 6. Ad quem, with whom the sin is committed, as fornication between them that are married, is more heinous, than between single parties. 7. Vbi, where, in what place: as to steal any thing out of the Church is worse, than out of an house. 8. Quando, when, for it is more to sin upon the Lords holy day, than upon another. 9 Ad quid, to what end: for the end maketh a thing of itself lawful, unlawful: to make an action good, all these things must concur: but it is enough to make it evil, if it fail in any of them: Now this faultiness of the action passeth with the action itself, which is the subject thereof, and remaineth not. 3. But there is left behind macula, a certain stain, or blot in the soul, whereby the image of God is deformed. 4. And beside this stain, there is a guiltiness of punishment. 5. And then the last thing is the punishment itself in this world, or the next, QUEST. LXXXVII. How God may justly punish twice for one sin. BUt seeing it is here said, that God plagued the people, how can it stand with God's justice to punish them again for the same sin, as he threateneth he will visit their sin in the day of visitation. 1 Pet. 2.19. Epist. jud. v. 7. The like doubt may be moved, how God in justice inflicteth eternal punishment after temporal: as the disobedient in Noah's flood then perished with water, and now their spirits are in prison of hell. So Sodom and Gomorrha were burnt with fire, and now suffer beside the vengeance of eternal fire, whereas the Lord saith by his Prophet, Non consurget duplex tribulatio; Tribulation shall not rise up the second time: Na●●m 1.9▪ but to this diverse answers are made. This rule being admitted, that God punisheth not twice for one fault, though it is not well concluded out of that place of the Prophet, for there the meaning is, that God will make a final destruction at the first, he shall not need to afflict them again: as Abishai said to David in that sense, 1 Sam. 26. ●▪ Let me smite with a spear to the ground, and I will not smite him again. But this principle being granted, thus it may further be answered. 1. That the same sin is not twice to be punished, if the punishment be equivalent to the sin: otherwise we see diverse punishments may be inflicted justly even among men, according to the quality of the offence, as traitors are hanged drawn and quartered. So because no temporal punishment is equal to the sin committed, the everlasting is justly also added. 2. If the wicked were but guilty of one sin, one punishment might satisfy▪ but seeing they commit many, it is not unjust for them to taste of diverse punishments. 3. Everlasting punishment is to be considered two ways, Extensive, in respect of the continuance of it, and intensive, in the increasing and enlarging of it, though the wicked are temporally punished here, yet God may afterward use some mitigation of punishment in hell, for that which they endured here. And this solution Tostatus insisteth upon, as the best, quast. 47. But none of these answers do fully satisfy: not the first, for everlasting punishment is equivalent to the greatest sin, though no temporal judgement should go before: nor the second, for though they are guilty of many sins, yet when God punisheth them for all together, it is counted but as one punishment, and therefore should not be iterated according to that rule: nor the third, for though everlasting punishment should be mitigated, yet it is a second, and iterated punishment. 4. Wherefore▪ the best solution is this, that temporal judgement is not properly a punishment: but it is tanquam aliquid hortativum, as means to persuade them to repentance. And if they be intractable, and will not repent: yet is their example profitable for the admonition of others, as S. Peter saith, That Sodom and Gomorrah were made an example to them, that afterward should live ungodly. And unto the obstinate themselves, their final destruction is not so much here a temporal punishment, as principium p●nae aterna, a beginning of their everlasting punishment. 4. Places of Doctrine. 1. Doct. The jews found to be Idolaters as well as the Gentiles. Vers. 1. UP, make us gods. Rupertus and Ferus following him, note hereupon, that the Jews sinned as well as the Gentiles: lest they might have insulted over them as the only Idolaters: Vt tam judaeis, quam Graecis os omne obstruatur; That as well the Jews mouth as the Grecians might be stopped: as the Apostle saith, Rom. 11.32. God hath shut up all in unbelief, that he might have mercik upon all. 2. Doct. God seeth all things both good and evil. Vers. 7. THe people have corrupted their ways. The Lord did behold the vanity of the Israelites, how they had made them a golden Calf, and sacrificed unto it, and danced about it: according to that saying of the Wiseman, Prov. 15.3. The eyes of the Lord in every place behold the evil and the good: and job 11.11. He knoweth vain men and seeth iniquity, and him that understandeth nothing. 3. Doct. All anger not unlawful. Sermon. de ira. Vers. 19 SO Moses wrath waxed hot. Basil upon this example of Moses, who afterward commanded the Levites to put their brethren to the sword, which was not done without an holy anger, inferreth, that ira quando oportet, & ut oportet ex ratione dispensata, etc. anger showed when and as it ought, and governed by reason, est actionum bonarum ministra, is the instrument of good actions: as he showeth further by the example of Phinches against the adulterer and adulteress, and of Helias against Baal's Priests. And hereby Calvin confuteth that paradox of the Stoikes: Omnes animi motus esse viti●sos; That all the motions of the mind are vicious: for this anger of Moses being in zeal towards God's glory, and so proceeding from the instinct of God's Spirit, was a commendable virtue. 4. Doct. All monuments of idolatry must be removed. Vers. 20. AFter he took the Calf. Moses here taketh away the occasion of idolatry, & it a tollit, ut nihil inde relinquatur, and so he taketh it away, that nothing remaineth thereof: So likewise did Ezekiah, that broke down the brazen Serpent, and josias, that demolished all the monuments of idolatry, Ferus. 5. Doct. Peace not to be had with the wicked. Gregor. in Pastor. p. 3. cap. 23. Vers. 27. SLay every one his brother, etc. Gregory hereupon well observeth, that although peace be much to be desired, yet men must take heed, ne consentiendo perversis, ab authoris su● se pace disjungat, lest by consenting unto the wicked, they do disjoin themselves from the peace of their Creator, etc. as here the Levites would have no peace with the Idolaters, but put them to the sword. So the Prophet David saith, Psal. 139.21. Did I not hate them O Lord, that hate thee, etc. yea I hate them with a perfect hatred. 6. Doct. To punish, and do execution upon wicked offenders, no disgrace. Vers. 29. Consecrated your hands unto the Lord. They had shed the blood of their brethren, which had committed idolatry, yet therein did an acceptable service unto God: for they were armed thereunto by the lawful authority of the Magistrate. Atque hic unus casus est, quo licet privato uti gladio; And this is the only case wherein it is lawful for a private man to use the sword, when it is given him by the lawful Magistrate, Ferus. Therefore, Si judex vel tortor es malorum, ne judices te proph●num; If thou art a Judge or tormentor of the wicked, do not think thyself thereby profaned: for it is as acceptable unto God to punish the offenders, as to extol the righteous, Oleaster. Gedeon commanded his eldest son jether to fall upon the Kings of Midian, and afterward at their request, he did execution with his own hands, judg. 8. So Phinchas ran thorough with his sword the adulterer and adulteress: Samuel with his own hands hewed Agag the King of the Amalekites in pieces. It was not then a shameful or opprobrious thing to be an executioner, as now adays it is: whereof these two reasons may be given, because such commonly as are used in that service, are lewd persons themselves, and so odious: and men that are evil bent, would not have any punishment inflicted upon sin, and therefore they hate the very minister of justice. But seeing that God useth as well good Angels as evil in the execution of his judgements; and the place and calling of a Judge is honourable, that giveth sentence upon the wicked, and seeing it is as pleasing to God to punish a wicked person, as to set free the righteous, it cannot be an odious thing in itself to be a minister of justice, Simler. 7. Doct. The number of the elect certain with God. Vers. 32. TAke me out of the book. God then hath as it were a book written, wherein all the names of the elect are contained: whence it may be concluded and inferred, that the number of the elect is certain with God, and none of them can possibly perish, Piscator: as the Apostle saith, The foundation of God is sure, and hath this seal, the Lord knoweth who are hi●, 2 Tim. 2.19. 5. Places of Confutation. 1. Controu. That it is not lawful to make images to represent God by. Vers. 5. TOmorrow shall be the holy day of jehovah. It is evident then, that neither Aaron, nor yet Israel did think this Idol to be their God; but they thought this tended to God's honour: and they used this only as a visible representation of God: the Romanists therefore use but a slender shift when they allege, that they are unlike the former Idolaters, Quod stat●● & simulachra neque vocent, neque exist●ment deos; Because they do neither call, nor think their images to be gods: for no more did the Gentiles think, that the very idols which they worshipped, were their gods: they called them all by a figurative speech, because they were made to represent their gods: likewise, those are but vain pretences, which are commonly used by the popish Idolaters: Nolum●s à Deo recedere, ipsum quaerimus, etc. his adjumentis imbecillitas nostra sublevatur, etc. We purpose not to depart from God's service, we seek and serve him, but by these means our infirmity is helped, etc. for all this here the Israelites pretended, Gallas. See more hereof, quest. 18. before, and Synops. centur. 2. error. 44. 2. Controu. The Papists proved to be Idolaters like unto the Israelites. Vers. 6. ANd offered burnt offerings, etc. Though the idolatrous Israelites intended here the service of God, yet in as much as they set up an Altar before the golden calf, danced before it, and praised it, they were very formal Idolaters, and idol Worshippers. The Romanists therefore are not here wrongfully charged to worship idols, seeing they set them up in their Church before Altars, deck them with flowers, adorn them with apparel, and jewels, burn candles before them, and incense, kneel unto them, and knock their breasts: yea they set their similitude of beasts before their images, as a dog they dedicate to Rachus, an hog to Antony, a Dragon to S. George, an Hart to Hubert, Gallas. 3. Controu. Against the jews that boast they came not of Idolaters. THe Jews likewise are here refuted, who make their boast, Quod ex iis, qui idololatria dediti fuerunt, non descenderunt; That they are not descended of them, which were given to idolatry: Cyril. lib. 6. super jerem. c. 5. whom Cyril thus confuteth: Patres eorum in deserto vitulum conflatilem adoraveru●; Their fathers in the desert worshipped the golden Calf, and in the time of the Judges they went after strange gods, and under the Kings, Judea as well as Israel played the harlot, jerem. 3.8. and committed spiritual fornication. 4. Controu. That the Pope may err. Vers. 5. WHen Aaron saw that, he made an Altar before it. By this that Aaron was seduced, and not only made a calf for the idolatrous people, but erected an Altar, and proclaimed an holy day: we see that even holy men of excellent gifts, and high calling, erroribus & peccatis gravissimis obnoxios, are subject to errors, and grievous sins, Piscator. Which showeth the shameless pride of them, which being neither in calling nor gifts like Aaron, yet say they cannot err, B. Babing. The Pope is far inferior to Aaron, who erred; at the least he would not challenge to be superior to Peter, who erred in denying his master, and after was received, when he was reproved openly by S. Paul, Galath. 2. See more of this, Synops Pap. Centur. 1. error. 47. 5. Controu. Against the invocation of Saints. Vers. 13. REmember Abraham and Isaac. etc. The Romanists do urge this place to prove the invocation of Saints: who (they say) being in heaven do pray for us here in earth. But herein they contradict themselves, holding that the Fathers under the old Testament, were in that dungeon of darkness, which they call Limbus Patrum, and so were ignorant of such things, as were done in the world: but it is evident in this place, that Moses doth not make these Father's Mediators or intercessors for Israel; but only presseth and urgeth the covenant which the Lord confirmed by oath unto them. 6. Controu. Against merits. LYranus further upon this place noteth, Allegat merita Patrum, Moses allegeth the merit of the Fathers. But Moses insisteth only upon the promise, which the Lord made to Abraham, which was founded upon the Mesiah: therefore, Non propter patrum merita, sed respectus promissi Messia petit, he maketh request, not for the merits, or worthiness of the Fathers, but in respect of the Messias who was promised, Simler. For neither was Abraham himself justified by his works of merits, but by faith, as Saint Paul showeth, Rom. 4.3. 7. Controu. Against the Lutherans that tolerate images in their Churches. Vers. 20. ANd he took the calf. Moses did not only restrain the people from worshipping this abominable idol, but he defaceth it, and taketh it out of the way; which practice and example of Moses showeth their error, who although they condemn the adoration of images, yet think they may be tolerated in their Churches. But Moses could not endure the sight of this Idol. So the Apostle saith. Babes keep yourselves from Idols, joh. 5.21. They must not only beware of worshipping them, but take heed of the offence that may come by the sight of them, Gallas. 8. Controu. Against the Pope's insolency that endureth not to be reproved. Vers. 21. ANd Moses said unto Aaron, etc. Though Aaron were appointed of God to be the high Priest, yea he was Moses elder brother: yet Moses doth no● forbear him, but doth openly reprove him: therefore the insolency of the Bishop of Rome is intolerable, who holdeth scorn to be reproved: unto whom his clawbacks ascribe so much, Vt simille 〈◊〉 ducat ad ●re●m n●m● ei dicat, cur facis sic, etc. That although he should lead a thousand souls to hell, none should say unto him, why dost thou so? Simler. Paul rebuked Peter openly, who by silence confessed his error, and suffered himself to be reprehended. 9 Controu. Against satisfaction before God by temporal punishment. Vers. 28. SO the children of Levi did as Moses commanded, etc. The Lord was well pleased with this punishment, which was inflicted by the Levites upon the idolaters: yet we must not think, that God's wrath was hereby satisfied: for God was appeased before by Moses prayer, vers. 14. neither was it likely that the punishment of a few could satisfy for the sin of the whole host; that the death of three thousand could make amends for the sin of six hundred thousand, Simler. But, ad exemplum profuit, this punishment was profitable for the example of others: and by this means, castra purgata fuerunt, the camp was purged of the ringleaders of this sin, Calvin. 10. Controu. Of the corrupt reading of the vulgar Latin text, setting down 23. thousand, for three thousand. ABout three thousand: The Latin Translater therefore here readeth corruptly, 23. thousand, as is before showed at large, quest. 72. 11. Controu. All shedding of blood maketh not one irregular, and unmeet for the Ministry. Vers. 29. Consecrated your hands. The Romanists observation therefore of irregularity is superstitious, that allow none to be admitted to Orders, which have been shedders of blood: Lippoman one of their own Writers, giveth here a good note, Non est ergo omnis effusio sanguinis irregularitatis nota; All shedding of blood is not then to be held a note of irregularity; seeing the Levites thereby were consecrated, etc. Indeed manslayers, and bloody men are not easily to be admitted to the Ecclesiastical Ministry: but one which hath served in the wars, or had borne the office of a Judge, being otherwise meet for his gifts, is not for any such respect to be debarred: As Ambrose in the better times of the Church, of a Judge was made a Bishop. 12. Controu. Against the Romanists that think no man can be certain of his salvation, but by revelation. Vers. 32. Raze me out of thy book. Procopius here well collecteth, Ecce Mosi per omnia exploratum fuit, etc. Behold, Moses did certainly know, that his name was contained in the book of life. But Tostatus thinketh, that this was extraordinary: and that now, Aut rarissimi homines aut quast nullus certus est; That few, or in a manner none are sure of their salvation. Moses he thinketh had this by revelation, and by his familiar conference with God: and so S. Paul, when he was taken up into the third heaven, Tostat. quaest. 42. Contra. 1. Moses was assured of his election, even as other faithful are: God answereth him, that he which sinneth, that is, without repentance and recovery, shall be razed out: therefore he that sinneth not so, 1 john 3.9. but repenteth of his sin, is sure he is there written: as the Apostle saith, He that is borne of God, sonneth not: sin doth not reign in him: and so again it may be turned, he that sinneth not, is borne of God. And S. Peter saith, Brethren give diligence to make your election and calling sure, for if ye do these things, ye shall never fall, 2 Pet. 2.10. By good works then, as lively testimonies of our faith, our election may be made sure. 2. The ground also of S. Paul's confidence and assurance, was not so much any special revelation, as the common operation of faith in Christ: he was persuaded nothing should separate him from the love of God, which is in Christ jesus our Lord, Rom. 8.39. Faith therefore in Christ, Paul's Lord and ours, assureth us of God's inseparable love. See more Synops. Centur. 4. err. 25. 13. Controu. That God doth not only foresee, but upon his foresight also decree the condemnation of the reprobate. Vers. 33. HIm that sinneth, will I put out of my book. Tostatus further here hath this observation: that the reprobate are not predestinate of God, as the elect are, but praesciti tantum, only foreseen: Solum cognoscit Deus quod iste vel ille homo erit infoelix, non quod de eo aliquid statuerit, etc. He only knoweth, that this or that man shall be damned, and be unhappy, not that God decreeth any thing of such, quest. 41. Contra. 1. This opinion is contrary to the Scripture: judas is called the child of perdition, joh. 17.12. Saint Paul calleth the reprobate vessels of wrath, prepared to destruction, Rom. 9.22. and Saint Ind, They were of old ordained to this condemnation, vers. 4. These places do evidently show, that the reprobate are ordained, prepared, and appointed unto condemnation. 2. Otherwise, if it were not so, that God decreeth the end and condemnation of the wicked, he should be deprived of the one part of the office of the supreme Judge, which is as well to decree punishment to the wicked, as rewards to the righteous. 3. Indeed a difference there is between the decree and foreknowledge of the one, and of the other, but not that which Tostatus imagineth. As first, God ordained both for the elect, the end, which is salvation, and the way for them to walk in: but God forseeth only the evil ways of the wicked, but their end he both forseeth, and decreeth: secondly, the decree of election is only of grace, without the foresight of the faith, or good works of the Saints: but the decree of actual condemnation in the wicked, is upon the foresight of their sin, and misbelief, as is elsewhere showed more at large. See more hereof, Synops. pag. 822. 14. Controu. The punishment of sin remaineth not after forgiveness of sin. Vers. 34. YEt in the day of visitation, I will visit them. Ferus hereupon observeth, that God many times, dimissa culpa p●nam sibi reservat, etc. doth reserve the punishment, the fault being pardoned. As Adam and Eve had their sins forgiven upon the promise of the Messiah, yet they both received punishment: so Numb. 14.20. God at Moses request forgave the sin of the murmurers, yet all their carcases fell in the wilderness. Contra. 1. That which God forgiveth, he perfectly pardoneth: jerem. 31.34. I will forgive their sins, and remember their iniquities no more: Ezech. 18.22. His transgressions shall be mentioned no more unto them. But if the punishment should be reserved still, then after remission, their sins should be remembered. 2. Wherefore their chastisements which follow after the confession of sin, as in the examples given in instance, were rather corrections for their own emendation, or the example of others, than punishments for sin: as Tostatus reasoneth, that if sin be directly punished, nunquam daeretur ei temporalis poena, sed aeterna, it should never have temporal, but eternal punishment: it is therefore, non poena peccati, sed admonitio quaedam, not the punishment of sin, but a certain admonition, Tostat. qu. 47. See Synops. pag. 653. 6. Moral observations. 1. Observ. The absence of the Pastor very dangerous. Vers. 1. OF this Moses, we know not what is become. Vides hoc loco absentia rectoris, grandem fieri jacturam populi; We see by this place, that the people are in great hazard by the long absence of the governor, Lippom. Let idle Pastors, and secure Nonresidents remember this, how that the wolf will spoil the flock, when the Pastor is gone: therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flock, because he knew, that after his departure grievous wolves would enter, not sparing the flock, Act. 20.29. 2. Observ. Men are then unthankful, when their good is intended and procured. FUrther, herein is noted their great ingratitude, that while Moses was occupied in receiving laws for them for their good, they go about to make an idol: so as Chrysostom noteth, The Jews the same night sought to take Christ, when he instituted his last Supper for their comfort. The people here renounce Moses, even when he was most careful for their good, Oleaster. 3. Observ. Excess in eating and drinking, maketh men forget God. Vers. 6. THey sat them down to eat and drink, and rose up to play. Which showeth that gluttony and drunkenness is the mother of play and wantonness: as Gregory noteth, 1. Moral. cap. 5. Cum corpus in refectionis delectatione resolvitur, cor ad inane gaudium relaxatur: While the body is too much delighted in outward refection, the heart is let loose to vain rejoicing, Pelarg. So the Apostle saith, Be not drunk with wine, wherein is excess, but be filled with the Spirit; the filling with wine maketh us empty of God's Spirit. 4. Observ. Against prodigal expenses, in superstition and vanity. Vers. 3. THey plucked from them their golden earing. Here appeareth the right guise of superstitions men, that are very sparing in setting forth the true service of God, but are most lavish in decking their idols, as many adulterers do suffer their wives and children to want, being most prodigal in maintaining their harlots, Simler. They also are here noted, which upon their vanities can bestow whatsoever, as in playing at dice and cards, and such like, but are very sparing in works of charity, as giving to the poor, Oleaster. 5. Observ. The force of the Saints prayers. Vers. 10. LEt me alone. We see what force is in the prayers of the Saints, whereby the Lords hands are as it were tied and bound from smiting: Dei potentiam servi praeces impediebant: The servants prayers hindered the Lords power, Hierom. Ligatum habent sancti Dominum, ut non puniat, Serm. 30. supper cantic. nisi permiserint ipsi; The Saints have the Lord bound, that he cannot punish, unless they will, Bernard. So the Apostle saith, The prayer of the righteous availeth much, if it be fervent, jam. 5.16. 6. Observ. Not to be rash in anger. OLeaster further doth thus collect here, that as God without Moses consent, would not exeicise his fierce wrath upon the people, so men in their anger should consult with their friends, not as Rehoboam, who refused the advice of his prudent counsellors. 7. Observ. Of the commendation of fasting. Vers. 19 HE broke them in pieces, etc. Ambrose hereupon thus noteth, Tabulas legis, quas accepit abstinentia, conteri fecit ebrietas; The tables of the law, which abstinence and fasting received, drunkenness caused to be broken: that is, as soon as Moses saw the riot and excess of the people, through anger he broke them: Sterilitatem matris Samson, vini abstinentia faecundavit: Annam non manducantum exandivit Deus; Abstinence from wine made Sampsons' mother fruitful: and God heard Anna, abstaining from meat, etc. And our blessed Saviour saith, This kind goeth not out, but by prayer and fasting. Matth. 17.21. 8. Observ. No respect of persons to be had in regard of God's glory. Vers. 21. ANd Moses said to Aaron. Calvine here giveth this good note, that Moses, the question being of God's worship, non minus fratri suo germano parcere, etc. doth no more spare his own brother, then if he had been a very stranger: there must be no respect had of friendship, kindred, acquaintance, when God's glory cometh in question: as the Levites afterwards sheathed their swords even in their own sons and brethren. So the Apostle saith, Have not the faith of our glorious Lord jesus in respect of persons, jam. 2.1. 9 Observ. Not to put off the fault to another, whereof ourselves are guilty. Vers. 22. THou knowest this people. Aaron putteth off the fault from himself, and layeth it upon the people: Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos, etc. This pernicious error even from Adam is grown into a custom, to transfer the fault upon another, Lippoman. for so did Adam turn it to Eve. 10. Observ. Mercy and justice to be tempered together. Vers. 27. SLay every man his brother. Videmus in Mose duo contraria, etc. We see two contrary things in Moses, mercy and judgement: mercy in his praying for the people, and justice in commanding the idolaters to be slain, Ferus: which two being joined together in Governors Civil and Ecclesiastical, do make a pleasant and sweet harmony: as the Prophet David saith, Psal. 101. I will sing mercy and judgement, unto thee O Lord I will sing. 11. Observ. We must go on in our calling, though we see others punished before us. Vers. 24. Go now therefore, bring the people, etc. Though the Lord did respite the people's further punishment; yet he would not have Moses be negligent in that charge which was committed unto him: Etsi vult populum punire, tamen nobis pergendum est in nostromunere: Although God intent to punish his people, we must go on in our duty, Simler. So when the plague was begun in the host, Moses bid Aaron take his censer, and so he censed between the dead and the living, and the plague stayed, Numb. 16. CHAP. XXXIII. 1. The Method and Argument. IN this Chapter is set forth the reconciliation of God with his people, wherein first the preparation to this reconciliation goeth before, to vers. 12. then the manner of the reconciliation followeth to the end of the Chapter. 1. In the preparation: 1. There is showed on God's behalf, how first he telleth Moses, that although he would bring them into the land of Canaan, yet he will not go with them himself, vers. 1, 2, 3. and the effect that followed, the sorrow of the people, vers. 4. Secondly, the Lord chargeth them to lay aside their good raiment, vers. 5. and the people obeyed, vers. 6. 2. On Moses behalf: he to show that the Lord was departed from them, the more to humble them, pitched his tent without the host, vers. 7. 3. On the people's part is described their humility in looking toward Moses, and worshipping toward the Tabernacle: with the cause that moved them, God's presence there in the cloud, and his talking with Moses, to vers. 12. 2. The manner of the reconciliation followeth: 1. The reconciliation itself is set down: 1. With Moses reasons, taken from God's favour toward him, vers. 12. from his covenant with the people. vers. 13. from the contrary inconvenience, vers. 14. from the effects, the glory of God among the people, vers. 15.2. And God's gracious condescending, vers. 15, 17. 2. The sign of this reconciliation where we have Moses request to see God's glory, vers. 18. And the Lords answer partly granting his petition, vers. 19 partly dening it, but with some limitation, vers. 20. to the end. 2. The diverse readings. I. Vers. 6. far off from the mount Choreb, I. better than, by the mount Horeb, B.U. or, from the mount Horeb, A.P.C.L.S. See the question following upon this verse. I. Vers. 10. Afterward, as he returned with joshuah his minister to the host, he departed not, etc. that is God, I. better than to refer it to joshuah, that he departed not. See the 21. question following. B.G. cum caeter. I.B.G. cum caeter. I.B.G. etc. Vers. 12. Thou hast not showed me whom thou wilt send, A.P.B.G. etc. better than, what thou wouldst send. See 23. question. Vers. 13. Show me thy way, I. cum caeter. the way of thy goodness, C. thy goodness, is not in the text: better than, show me thy face, L. or, show thee myself manifestly, S. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deracheas, the way. Vers. 15. If thy presence or face go not, I.U.B.G.A.P. if thy majesty, C. better than, if thou go not, L.S. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pancea, thy face. I.U. Vers. 16. I and thy people shall be separated, I.U.C.A.P. better than, shall be glorified, L.S. or, have preominence before all people, B. G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phala, to divide, separate: it shall appear, that thou hast a special care of us beyond all people. 3. The questions discussed. QUEST. I. At what time the Lord uttered this commination. Vers. 1. Afterward the Lord said unto Moses, etc. 1. Calvine thinketh, that this commination here set down was delivered unto Moses, before he did break forth into that pathetical petition: to be razed out of the book of life, if the Lord would not pardon the people: and that upon this threatening that the Lord would go no more with him, than followed that vehement prayer of Moses. 2. But I rather think with junius, that this was spoken after God had repent him of the evil, which he had intended utterly to have destroyed the people: and after Moses had in his great zeal and love toward his people wished to be razed out: for immediately upon that prayer, chap. 32.34. he promiseth his Angel should go with them: and so doth the Lord here: therefore the coherence of the argument showeth, that this followed immediately upon the other. QUEST. II. Whether the narration of Moses Tabernacle in this chapter be transposed. YEt though this commination be joined in order of time to the Lords speech, set down in the end of the former chapter, a great part of this chapter, Tostatus thinketh of necessity must be transposed: as that narration which is inserted of Moses Tabernacle, vers. 7. to vers. 12. which was done before Moses went up the second time into the mount. And this he goeth about to prove by these reasons: 1. When the Lord thus spoke unto Moses, he was in the mount with God: for thither he went again, chap. 30.31. but Moses Tabernacle was not in the mount: for out of the Tabernacle Moses went into the camp and returned: but when he went up the second time, he staled 40. days there continually and came not down: the people also saw Moses when he went into the Tabernacle, but they could not see him in the mount: and it is said vers. 11. that his servant joshua went not out of the Tabernacle, but he did not go up into the mount with Moses. 2. At such time as Moses removed his Tent without the camp, the Lord was not yet reconciled to the people: and therefore Moses pitched his Tent without the host, as a sign, that God was departed from them: but after that Moses came down the second time, the people were reconciled, and fell to making of the Tabernacle. 3. And after the Tabernacle work was taken in hand, Moses was then continually present to oversee the work; it is not like than that Moses Tent at that time was removed without the camp: wherefore Tostatus seemeth to conclude upon these reasons, that this was done before Moses went up the second time into the mount, where he stayed other forty days: and it was most like that then Moses sequestered himself out of the camp, when he said he would go again up unto the Lord, chap. 31.30. Tostat. qu. 3. But this being granted, that all this was done before Moses went up the second time unto God to fetch the second tables; yet it followeth not that the history is transposed: but all this which is in this chapter contained, is likely to be done in that order which is here set down: and that going up, mentioned chap. 32.30. was not that when Moses carried up the tables of stone, which the Lord bid him prepare, for that followeth after, chap. 34.1. but it was some other going up unto God, though not into the top of the mountain, where the thick cloud was: the reasons are these: 1. Because this going up of Moses was the next day after the slaughter by the Levites, which was the next day after he came down with the tables, chap. 32.30. But he went not up with the second tables so soon. 2. Moses at this conference with God, came and told the people what the Lord said, that he would not go with them; whereupon they sorrowed, vers. 4. But when he went up with the second tables, he stayed there forty days, and came not down. 3. Moses was see in a cleft of the rock which was in the mountain, while the Lord passed by, vers. 22. before he went up the second time with the tables, chap. 34.1. therefore this was another going up beside that. See more of this, qu. 74. chap. 32. QUEST. III. How God saith he will send his Angel, and yet himself not go with them. Vers. 1. I Will send an Angel before thee. 1. Some think, that this is but a repetition of that which the Lord promised before, that they should be brought into the land of Canaan, and that God's Angel should go before them. But God promised these things upon a condition, and now upon their disobedience he reverseth all, and saith in effect unto them, Pergite quo vult●s, ego omnem vestri curam abjiciam; Go whither you will, I will have no more care of you, Ferus, Marbach. But by the former promise, chap. 32.34. Mine Angel shall go before you: it is evident, that the Lord doth confirm here his former promise, and not reverse it. 2. Cajetan thus expoundeth, that God was content his cloud should go before him, as it did, but he will not dwell among them in his Tabernacle, as he had promised. So also Burgens. But the contrary is evident, because God had already prescribed unto Moses, the form and fashion of the Tabernacle, all which had been to no effect, if the Lord would not make it his habitation: for to what purpose then, should they make it? 3. Calvine, because a difference is here made, between the sending of an Angel before them, and Gods being among them, thinketh that this is understood of a created Angel, and not of that Angel of God's presence, before promised, chap. 23. which was jesus Christ himself. But the same Angel is understood both here, and there, because the same office was to be performed in both places, to bring the people into the land of Canaan. And so the interlineary Gloss. understandeth, Angelum quem se missurum spondet Dominus Deus, Dominum jesum Christum possumus intelligere; The Angel, which the Lord God promiseth to send, we may understand to be our Lord jesus Christ. 4. Rupertus giveth this sense, I will send mine Angel before thee, that thou mayest enter into the land of Canaan, sed non ut intras in terram viventium, but not to enter into the land of the living. But here the text doth not insinuate the spiritual Canaan, but the terrestrial only, as it is described to be a land, that floweth with milk and honey. 5. The author of the Scholastical history, here saith, that whereas God was the keeper of Israel himself, before they committed idolatry: he afterward appointed Michael the Archangel to be their keeper and guide; who is called their Prince. But the same Angel, which the Lord promiseth now to send before them, did go before them before, Exod. 14.19. and 23.20. Behold I will send an Angel before thee, which indeed was Michael the Archangel, or principal or chief Angel, who was no created Angel, but even Christ himself, for who else is the Prince of the Lords people? 6. Wherefore, whereas God saith he will send his Angel, and not go himself, the meaning is not, seeing God is every where, that he would not be with them, per potentiam, by his power, but not as before; per miraculorum operationem, by the operation of miracles, Lyran. Tostat. Negat se amplius familiariter illis praesentem fore; He denieth that he will in that familiar manner be present, as he was before, Simler. Gallas. Aut inter eos visibiliter residere, Or to be visibly resident among them. jun. But afterward, when upon Moses request God changed his purpose, that he would go with them himself: then he was present, in working miracles for them, as before, as in sending them flesh, Numb. 11. and causing water to come out of the rock, Numb. 20. Tostat. qu. 4. QUEST. FOUR Why the Lord saith, he will not go with them himself, lest he should consume them. Vers. 3. Jest I consume thee in the way. 1. Rupertus so understandeth this, as though the Lord would have the people no more to take him for their God: Non tibi expedit, ut me Deum tuum nomines culturam meam profitearis; It is not good for thee, that thou do henceforth name me for thy God, or profess my worship: for it were better not to know God at all, than knowing to provoke him, etc. But if the Lords meaning were utterly to renounce them, as being not his people, he would not have promised to send an Angel before them. 2. Neither is it to be thought, that the Angel should be, Deo misericor dior, more merciful than God, and ready to spare them: for even the Lord had told them before concerning the Angel, that he would not spare their misdeeds. 3. But if God should be present, as is said before, in working miracles for them, and multiplying his benefits, tanto esset populi rebellio gravior, the rebellion of the people and their unthankfulness, should be so much the greater, Lyran. And this is the reason, why the Lord punished his own people more for their idolatry, than he did the Gentiles, because the Lord had done more for them, than any other people, Tostat. qu. 5. So Hugo de S. Victor. Lest I should destroy thee, Iratus aliquando tua stultitia, si tecum essem assidue. Being at the length angry for thy foolishness, if I should be continually with thee. So also junius, Ne si gravius in praesentiam ipsius peccaverint Israelitae, etc. Lest the more the Israelites did sin against the Lord being present, the more grivous punishment should be decreed against them. QUEST. V. What ornaments they were, which the people laid aside. Vers. 4. ANd no man put on his best raiment, or his ornament. 1. Hugo de S. Victor. by their ornament, here understandeth the Tabernacle of Moses, where the Lord talked with him, which was an ornament and grace to the people: which now was removed away from them, and pitched without the camp. So also Gloss. interlinear. But the removing of Moses Tabernacle is afterward mentioned, vers. 7. it was then a diverse thing from this: and this ornament here spoken of, was peculiar, and several to every one, which they laid aside, so was not this Tabernacle. 2. R. Salom. understandeth this ornament of certain golden coronets, which were miraculously put upon every one's head by the Angels, at that time when the law was delivered, whereby they were espoused unto God: which now they put off, as having broken their faith toward God, to whom they were espoused. But, neither is it likely, that every one had such a golden coronet, for whence should they have such abundance of gold? Tostat. qu. 7. And if this ornament were miraculously given them, it was no more in their power to put them off, than it was at the first to assume them: and if it had been any such ornament of their espousals, they were then stripped of them, when they had first transgressed, when Moses saw that the people were naked, chap. 33.25. Simler. 3. R. Salom. beside this, hath another exposition: by their ornaments understanding their favour, and dignity with God, which now they had lost. But it was not in their power, either to lay aside, or to take up this kind of spiritual ornament. The Lord could deprive them thereof, whether they would or no. 4. The Chalde paraphrast, by these ornaments, understandeth, arma bellica, their weapons of war, their swords, and their bows, and such like. But it seemeth that both men and women laid aside these ornaments: whereas the men only did wear armour. 5. Some think that these were the ornaments, which they did wear for the honour of the golden calf, Oleaster. But it is not like, that if they had worn any such, that they did put them on still, seeing the Levites had put to the sword diverse of them for their idolatry: they would not have been so shameless as in despite of Moses to have carried in open view those marks of idolatry. 6. Therefore these were none other ornaments, than their costly and precious apparel; which they used to wear in the time of public joy: as the Septuagint translate them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their glorious garments, such as they received of the Egyptians, with other jewels of gold and silver, when they came out of Egypt, chap. 3.22. Tostat. quaest. 7. So also Burgens. Nullus ex more, indutus est cultu suo; None of them was decked in apparel, as they used to be; Depositis ornamentis, lugubri habitu incedebant; Having laid aside their ornaments, they went in mourning weeds, jun. Pelarg. QUEST. VI Why in public repentance they used to change their habit. Vers. 4. THey sorrowed. That is, they put on sackcloth and mourning garments, not as though true repentance consisted in the change of the outward apparel: for the Lord saith by his Prophet, Rend your hearts, and not your garments, joel 2. but the external signs of repentance are profitable also, and not to be neglected for these causes. 1. That by these signs, Conspicuum fiat eos vete peccatum suum agnoscere; That by these outward arguments it may appear, that they do truly confess their sin, Lippom. God will have fructus cum arbore, the tree with the fruit: the tree is the penitent and contrite heart, the fruit outward confession, and humiliation, Ferus. 2. Because men by their sin do not only provoke God, but offend men, it is requisite, that as in their heart, they do humble themselves before God, so they should by their outward behaviour give satisfaction unto men, Ferus. And so, ignominia partem ultro subire inter homines, etc. willingly undergo some shame among men, in condemning themselves. 3. It is profitable also for the good example of others: ut alias ad imitationem provocent, to stir up others to imitate the like, Calvin. 4. I is infirmitas nostra sublevatur; By these outward signs of repentance, our infirmity is helped, Gallas. and our sorrow and repentance thereby increased. 5. Reales sunt quadam preces, The humble habit and gesture of the body, are certain real prayers whereby we are stirred up more earnestly to entreat pardon at God's hand, Simler. QUEST. VII. Why the Lord thus spoke unto Moses. Vers. 5. FOr the Lord had said. 1. Tostatus opinion is, that this here is inserted by way of anticipation, because Moses delivered this unto the people, after his coming down from the mount the second time, because at the same time, Moses moved his Tabernacle without the camp, which was after his second coming down; for it is called here the Tabernacle of the Covenant, vers. 7. because the tables of the Covenant were there kept, which Moses had not yet received; for the first tables were broken. Contra. 1. At Moses second coming down, the people were reconciled, for Moses brought the tables of the law, which was a sign of reconciliation between God and his people: therefore it is not like, that then so long after the people put off their raiment in sign of repentance. 2. Neither is it like, their sorrow and repentance was so long deferred. 3. And as unlike it is, that then Moses removed his Tabernacle, which was a sign unto the people, that God would not dwell among them, when the Covenant was renewed, and the tables new written. 4. Neither is it called the Tabernacle of the Covenant, as the Latin Interpreter readeth; but ohel mogned, the Tent of the Congregation. 2. Some think, that this is here rehearsed, concerning the people's laying aside of their costly apparel, and the removing of Moses Tent, per recapitulationem, by recapitulating: supposing these things to have been done before Moses went up into the mount: their reasons see before quest. 2. where they are propounded by Tostatus, as though he inclined to that opinion: but qu. 8. upon this chapter, he seemeth rather to be of opinion, that here an anticipation of the story is to be admitted, a narration of that before, which was done after, and not a recapitulation, a setting down after, of that which was done before. But the history is not prevented in this place, as is showed before: so neither is it deferred, for all this here rehearsed could not be done in the space of one day; which must be admitted: if these things were done before Moses went up again unto God, which was the very next day after the slaughter of the people by the Levites chap. 32.30. 3. cajetan's opinion is, that Moses was at this time with God in the mount; Et quod rursus de monte descenderit; And that he came down again from the mountain, and told the people these things. But at Moses second going up to the mount, to receive the second tables, he continued there forty days, and forty nights, and eat nothing, Deut. 9.18. during that time he came not down. 4. Wherefore this was some other going up of Moses unto God, though not into the thick cloud, beside his second solemn going up, for the second tables: so that Moses went unto God, and returned to the people again, before he was called up, and bid to bring other tables of stone with him like to the first, chap. 34.1. And then this history is not transposed, but things are set down in that order, wherein they were done. See before quest. 2. QUEST. VIII. In what sense the Lord saith, I will come upon thee, whereas he said before, I will not go up with thee. Vers. 5. I will come suddenly upon thee, and consume thee. 1. Some think that this is spoken comminatoriè, by way of threatening: promittet se manifestare eye in mala eorum, he promiseth to show himself unto them, but to their hurt, Hugo de S. Victor. That as he denied before he would go up with them, that is, to show his comfortable presence among them: now he will come upon them with indignation, Gallas. Although I have spared thee, semper tamen non parcam, yet will I not always spare thee, Ferus. But if indeed the Lord did here threaten certainly to be revenged of them, he would not presently have called unto them for repentance, bidding them to put away their costly raiment. 2. Therefore Lyranus thinketh, that these words are uttered also comminatoriè, in threatening manner, but with condition of their repentance, that then he would not destroy them, as the destruction of Niniveh was so conditionally threatened. But this is no commination, but a repetition only of that, which the Lord had denounced before, vers. 3. 3. Some think that these words are uttered, propheticè, prophetically: Rabanus of the day of judgement, wherein they shall certainly be judged for their sin. Gloss. interlin. Of the Babylonian, or Roman captivity. So also Burgens. Semel ascendit Dei filius incarnatus, etc. Once the Son of God incarnate came among them, and utterly destroyed them. So also Ferus. But the Lord speaketh of the time present, of his coming unto them now, inbringing them to the land of Canaan, as appeareth, vers. 1, 2. 4. Therefore others think, that these words are delivered, not comminatoriè, by way of commination, said cammonitorie, by way of admonition, as Chrysostom observeth, Hostes. qui volunt supplicium infligore, etc. The enemies, which intent to punish, do not only say nothing of it, but go about it most secretly, lest they which are to be punished for it, knowing of it, should escape: but the Lord chose, praedicit, differt, territ, when he intendeth to punish, doth give warning of it, defferreth it, terrifieth, etc. ut quae minatur, non inferat, that what he threateneth, be not brought upon them, and so the Lord doth here, he threateneth to move them to repentance. 5. But these words are rather spoken, enuntiatiuè & declarative, by way of declaration, as Cajetan, Declaratio est ejus, quod dixerat; It is a declaration of that, which he had said before vers. 3. Lest I consume thee in the way. And the meaning is this, si tecum ascenderem, contingere posset, etc. if I should go up with thee, it might come to pass, that I should destroy thee. Osiander. So also junius. It is therefore a declaration, or repetition of the former reason, why the Lord would not go up with them, lest being provoked by their sins, he might consume them. 6. And the Lord to this end so often telleth them, that he will not go with them, that they might more earnestly sue unto God, for his comfortable presence still: for the Lord purposed not to withdraw his presence from them: as afterward he saith unto Moses. My presence shall go with thee. Like unto this, Lib. 4. super jerem. cap. 36. john chap. 7. Cyrillus maketh that answer of our Saviour in the Gospel, who being asked of his brethren, if he would go up to the feast, said first he would not go up, and yet afterward went up: Propter incredulitatem judaorum iturum se negavit, tamen propter pancos sanctos ascendit, etc. He denied to go up, because of the unbelief of the Jews but he went up for their sakes which believed, etc. So here, though the Lord refused in respect of the idolatrous and rebellious people, to go up with them, yet for Moses sake he granteth his presence. QUEST. IX. Whether the people put off their ornaments twice. Vers. 5. NOw put thy costly raiment from thee. 1. Lyranus thinketh, that this was another putting off, than that before spoken of, that the people first of themselves put off their costly raiment, and then, when the Lord commanded them, they also put off their golden crowns. But, 1. It is a mere imagination, that they had any such crowns: 2. If they had any such, it is like when they put on their mourning apparel, that they would also have laid by their coronets, which were not seemly for mourners to wear, Tostatus, qu. 7. 2. Cajetan thinketh, that first, ornatum personalem spontanei deposuerunt, they did lay down of their own accord their personal ornaments: but afterward they are commanded to take away also the ornament of the place: Locus superior, mons Dei, ornatus erat à filijs Israel; The higher place, which was the mountain of God, the Israelites had decked and adorned, because the Law there was given; which the Lord commandeth to be taken away, because of the sin of the people there committed. But seeing they were straight charged not to come near the hill upon pain of death, chap. 19.13. it is not like they did deck and adorn the hill: and they are bid to put their ornaments from them, not from the place. 3. Osiander thus interpreteth; Depone totum ornamentum tuum; Lay aside all thy ornaments, and put on sackcloth: He thinketh they had put off some before, and now are bid to put off the rest: but the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnathah, used in both places, sheweth, that the text speaketh of the same ornaments. 4. The interlineary gloss, by their ornaments here understandeth, manifestam Dei praesentiam the manifest presence and apparition of God. But it was not in the people's power to lay aside that ornament. 5. Some understand by this ornament, faith, qua populum illum carnisse liquet; which it is evident that people wanted: Ex Lippom. But God would not bid them lay aside any such ornament. 6. Lippoman expoundeth it thus: Videri potest hoc quadam praecedentis depositionis approbatio; This may seem to be a certain approbation of their former laying aside of their garments. But it is a commandment, that they should do it, therefore not an approbation of a thing done. 7. Tostatus thinketh that this laying aside of their garments was done all at once: but he saith, that it was not now done, but after Moses second return from the mountain, which opinion is confuted before, qu. 7. 8. Therefore Gallasius better resolveth, in reading here in the preterpluperfect tense, (for the Lord had said) So also jun. Genevens. And thinketh this to be given as a reason, why the people put off their ornaments, quia jussu Dei factum, because it was done at the Lord's commandment: Neque enim illi excogitarunt hoc opus poenitentia; For the people did not devise this work of repentance of themselves, Simler. So also Calvine saith, it is an explication of the former, Non fuisse ornatos, quia id vetuerat Deus; That the people had not their ornaments, because God forbade them. The same also is the opinion of Oleaster, that God spoke these words before, when he said, I will not go up with thee, vers. 3. QUEST. X. In what sense the Lord saith, That I may know. Vers. 5. THat I may know what to do unto thee. 1. The Interlinear. Gloss. giveth this sense, Vt sciam, id est, scire faciam, etc. That I may know, that is, make thee know, what a great wickedness thou hast committed, whereby thou art deprived of my presence: Nam ab illo die non ita manifeste apparuit illi populo; For from that day he did not so manifestly appear unto that people, etc. But beside, that the Lord still went before them after this, by his visible presence; he speaketh here, not as having determined what to do, but as yet one deliberating with himself. 2. Rupertus thus interpreteth, That I may know, etc. Nullam enim habet materiam struendae misericordia, etc. Because the Lord should have no matter for his mercy to work upon, if there did not go before some show of repentance, etc. But the Lord in this speech determineth nothing, he keepeth them in suspense. 3. Tostatus turneth it the other way, that seeing the objection, and humiliation, Sciam, quid debeam poenae tibi infligere, etc. I may know, what part of the punishment I should inflict, qu. 7. But, as it is said before, suspensos relinquere videtur, he seemeth yet to leave them in suspense. 4. Lyranus therefore resolveth upon this sense: Non quod Deus aliquid de novo cognoscat: Not that God should know any thing more than he did, but that by the change of the people it might be made manifest, what it was fit for the Lord to do unto that people. So also Ferus. That although the Lord knew all things in himself, yet ut ex operibus ejus sciat, etc. he might know by their works, whether he should do good or evil unto them, Simlerus. The Lord speaketh not then of his knowledge in respect of himself, sed ut manifestum fieret, but that it might be manifest unto men, Tostat. That a reason of God's works might be evident to all. 5. So although God, Non simpliciter ignoscit, gustum tamen misericordia dando, etc. Doth not simply pardon them, yet in giving them a taste of his mercy, he doth animate them, to sue more earnestly for pardon, Calvin. QUEST. XI. Why it is said, they laid aside their good raiment, from the mount Horeb. Vers. 6. THey laid aside their raiment, from mount Horeb, etc. 1. Some give this sense, after Moses came down from the mount, they put them off, Genevens. But it is showed before, that this was done before Moses came down from the mount the second time, qu. 2. and how many words are inserted: after Moses came down, which liberty, if it were lawful to take, one might make any sense of the Scripture. 2. Cajetan, whose opinion is partly touched before, qu. 9 thinketh, that indeed they took off the ornaments from the very mount, which they had decked, and adorned: but they are bidden, vers. 5. to put off their ornaments from them; they were then upon them, and not upon the place. 3. Tostatus understandeth it thus: Ex eo loco non habuerunt ornatum; From that place, they had no ornaments; and so maketh this the sense, as though not only in that place, but afterwards going from that place, they left off those ornaments. And Oleaster conjectureth thus; Forte usque ad ingressum terrae nullis festivis vestibus usus est; It may be, they used not their best apparel, till they came into the land of Canaan, etc. But if they had not worn their garments afterward, it had been no such miracle, that their raiment did not wax old upon them, during the space of forty years, as it is observed, Deut. 8.4. And after they were reconciled unto God, the cause of their mourning being taken away, it is like the sign of their sorrow, their mourning weed was discontinued. 4. The most do expound, circa montem Horeb, about the mountain Horeb, Ferus. Ad montem, at the mountain, Vatab. They mourn in the same place, where they had offended God with their sin, Marbach. that the very place might put them in mind, what great benefits they had deprived themselves of: there they had received the Law, and there the tables of the covenant were broken, Gallas. What place this Horeb or Choreb was, is showed before quest. 2. chap. 3. Gallasius and Marbach think, that Sinai was the name of that part of the hill toward the East, and Choreb, of the other part toward the west. 5. But junius doth give the best sense of this place, they laid aside their ornaments procul à monte Choreb, a great way off from the mount Choreb; as taking themselves to be unworthy of God's presence, who abode in Choreb. And so in the like manner Moses removed the Tabernacle, where the Lord showed visible signs of his presence far off from the camp, in the verse following, as a sign of God's indignation and departure from among them. QUEST. XII. What Tabernacle Moses removed out of the camp. Vers. 7. THen Moses took his Tabernacle, etc. 1. Calvine taketh this for the Tabernacle, which God appointed Moses to make, which he supposeth to have been made already. So also Rupertus. But that cannot be, for the making of the Tabernacle followeth afterward, chap. 35. And if this be admitted, the whole history that remaineth in this book should be transposed: neither had they any time to make it; for Moses was newly come down from the mount, where he had hitherto received but instructions, how the Tabernacle should be made: and if the Tabernacle of the Lord had been already made, it should not now begin to have been first called, Ohel mogned, the Tent of the congregation. 2. Some think that this is, per prolepsin dictum, spoken by a figure Prolepsis: the Tabernacle is mentioned as now made, which was not made till afterward, Gloss. interlinear. But that Tabernacle situated, and erected in medio castrum, in the midst of the camp, and never without the host: therefore this was not that great Tabernacle or Sanctuary, Gallas. 3. Cajetan seemeth to understand this of the great Tabernacle, and thinketh, that Deus revocat, quod alias promiserat, etc. God doth here revoke that which he had promised concerning the Tabernacle, that he would therein dwell among them, and that he purposed to substitute joshua to be high Priest in Aaron's stead, because he went not from the Tabernacle, vers. 11. This God threatened, to move them to more effectual repentance, but he performed it not; Ex Simler●. But this cannot be that great Tabernacle afterward erected, for the reasons before alleged: neither was that the reason of joshuahs' staying in the Tabernacle, especially seeing no such thing is insinuated in the text, but because he was Moses minister, and gave daily attendance upon him. 4. Neither is this to be understood, de suo ipsius tentorio, of Moses own Tabernacle or Tent: as Gallas. jun. Borrhaius: for he dwelled still among the people, Simler. and he went only to this Tabernacle out of the host when the people had any business with God. And if it had been Moses own Tent there should have been his wife and children with them, that joshuah needed not to have been left behind to keep it, vers. 11. when Moses returned into the host, Tostat, qu. 9 5. Wherefore, this was some peculiar Tabernacle, which Moses erected specially for the service of God, as it may appear by the name of it, it hath the same name, which the other great Tabernacle was to be called by: there was the cloud the visible sign of God's presence, and the people worshipped toward that place, Simlerus, Osiander, Tostatus. Calvine useth here diverse reasons, to prove that it was not Moses private Tabernacle. 1. Because Moses is said simply to have taken the Tabernacle, not his Tabernacle. 2. Because a sacred name is imposed upon it. 3. Moses changed not the place of his dwelling. 4. The Lord there showed visible signs of his presence. 5. The people worshipped toward it: all this showeth, that it was a sacred place, and not Moses Tent of habitation, etc. All this being granted, yet it followeth not, that it was the great Tabernacle, as Calvine and Oleaster think, both in respect of the time, it was not yet made, and of the place, that was planted in the midst of the camp, and not without, Lippoman. QUEST. XIII. Why Moses pitched his Tabernacle without the host. Vers. 7. ANd pitched it without the host. 1. Tostatus taketh the reason thereof to be this, because when the people were willed to lay aside their ornaments, Moses also would remove the Tabernacle, Quia in eo pars quaedam honoris populi consistebat; Because therein a part of the people's honour consisted, qu. 8. 2. Oleaster giveth this reason, Quia immunda erant castra; Because the camp was defiled by their idolatry, Moses removeth the Tabernacle. 3. But the very cause hereof was this, that as God had said before, that he would not go up with them, so Moses is commanded to remove the Tabernacle; Vt hoc signo admonerentur Deum ab ipsis abalienatum; That they might hereby be admonished, that God was alienated from them, Simler. 4. Moses also doth this, ut promoveret ipsorum poenitentiam; to set forward their repentance: ut agnoscerent se indignos cohabitatione Dei; that they should acknowledge themselves unworthy of God's presence and cohabitation: as the Publican in the Gospel stood a far off, and knocked upon his breast, Ferus. 5. But herein appeareth notwithstanding, the mercy and clemency of God: that departeth not altogether, nor yet removeth the signs of his presence far off: quin interpellare possint, but that they might have access thither to offer up their requests. Marbach. 6. Rupertus maketh this mystical application of it: the pitching of the Tent without the camp signifieth, Quod coelestia sacra, quorum Minister & Pontifex Christus, etc. That the heavenly things, whereof Christ is the high Priest and Minister, are extended far beyond the carnal rites, and ceremonies of the Jews. QUEST. XIV. How far from the camp this Tent was removed. Vers. 7. Fare off from the host. 1. R. Salom. thinketh, that this Tent which Moses pitched without the host, was removed some twelve cubits from the camp. But this had been all one in a manner, as if the Tent should have been in the camp still: neither in so small a distance had it been a sign of God's departure from them, which herein was specially intended, Tostat. qu. 9 2. junius thinketh it was removed, ad millesimum cubitum, about a thousand cubits: by the analogy of the place, Numb. 35.5. where the Levites suburbs are described to be 2000 cubits from one side to another: of each side a thousand from the city, which was in the midst. But there can be no proportion taken from the fixed situation, and compass of their cities, and suburbs, for the measure and distance of their ambulatory, and walking camp. 3. Rather the space of distance between the Tent and the camp, may be apportionated by the like, joshua. 4.3. where the space between the Ark, that went before them and the camp, is prescribed to be two thousand cubits which maketh a mile: but hereof there can be no certainty, it being not expressed in Scripture. QUEST. XV. Why it is called the Tent of the Congregation. Vers. 7. ANd he called it ohelmogned. The Tent of the congregation. 1. Tostatus thinketh that it is so called, because here were kept the tables of the law, wherein was contained the covenant of God, before they were put into the Ark. So also Sa. But the first tables were broken, and Moses yet had not received the second. 2. Rupertus thinketh it is called the Tabernacle of the Covenant: Quia non ante solvuntur inimicitia, quam tendatur Tabernaculum; because the enmity between God and the people was not dissolved, before the Tabernacle was pitched. But the erecting of this Tabernacle rather was a sign, that God was angry with the people, and vouchsafed not to be among them. 3. Ferus much what to the same sense saith, it was so called, Quia datum fuit ad confirmationem foederis; This Tabernacle was given, to confirm the Covenant: but it was set up rather as a sign of separation between God and them. 4. Lyranus: it is so called, Quia ●ibi fiebant faedera, id est, compositiones & concordiae; Because covenants were there made, that is, the compounding and according of strife. But all those are deceived in the vulgar Latin text, which doth not here well translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moghed. 5. This word than rather signifieth a congregation or meeting together, than a Covenant. Oleaster showeth, that this word may have four derivations: 1. It may come of gnavad, which signifieth to testify, and so it may be taken for the Tabernacle of the Testimony, which sense the Septuagint followeth: 2. Of gnadhah, to adorn, and so it may be called the Tabernacle of ornament: 3. Of gnàdhadh, to erect, & so it is named the Tabernacle of erection, because it was erected and set up, or taken down: 4. It is derived of, iagnadh, which signifieth to congregate, to meet together at an appointed time. And this he preferreth as the aptest derivation. So also jun. Paguin. Vatabl. Because there the Lord did meet and speak with Moses▪ Oleaster. Or rather Moses proclaimed unto all, that would ask counsel of God, that they should come thither, whereupon it was called the Tent of the Congregation, or meeting together, jun. annotat. QUEST. XVI. Why the people stood up unto Moses, and looked after him. Vers. 1. ALL the people stood up. 1. Calvine thinketh, that this is not to be referred to any civil honour, which they showed unto Moses, but that it must be understood de spirituali cultu, of the spiritual worship, which they yielded unto God, when Moses went to the Tabernacle. But the spiritual worship is spoken of afterward, vers. 10. They worshipped every man in his Tent door. 2. Wherefore by this behaviour of the people, is rather showed the great reverence, which they showed toward his person; and this was the first fruit of their repentance, Quod honorant eum, quem prius contempserant, They honour him, whom they had despised before in his absence, calling him in disdain, This Moses; Gallas. 2. Another effect of their repentance was, they stand in their door, but dare not follow after him, as thinking themselves unworthy to draw near unto God. 3. They look after him, until he was gone in, signifying their desire unto him. 4. They worship toward the Tabernacle, Ferus. 3. Tostatus supposing that this was done after Moses came down from the mount, thinketh, that the people gave this great reverence to Moses now more than before, because of his shining countenance, which the children of Israel could not endure to behold. But it is showed before, qu. 7. that Tostatus is herein deceived, concerning the time and order of this story; for Moses was not gone up yet the second time, but was called up afterward, chap. 34.1. and therefore he had not yet such a shining countenance; which may further appear by this, because here they look after Moses, and upon him, but when his face glistered after his coming down, they were afraid to come near him, or look upon him. 4. In that the Israelites look upon Moses back parts, Rupertus maketh this mystical collection: that till all things are fulfilled which are promised in both the Testaments, judai non videbunt, the Jews shall see but the back parts of Moses; Strabus applieth it thus: Moses face was hid to the Jews, that is, mera & ver● legis cognitio, the very true knowledge of the law: wherein the Jews could see no spiritual or mystical thing but all carnal. QUEST. XVII. Whether there were two clouds or one, to cover, and conduct the host. Vers. 9 THe cloudy pillar descended, etc. 1. Tostatus here doth utter his opinion, that there were two clouds, one which was spread over the host in the length and breadth thereof, which served only to shelter them; the other was a cloud like a pillar, not so thick as the other, but more lightsome, and this served to direct them: and this is the cloud spoken of here. These two clouds he would prove out of that place, Numb. 14.14. Thy cloud standeth over them, and thou goest before them by day in a pillar of a cloud, and in a pillar of fire by night. But here are not diverse clouds described; only diverse offices of one and the same cloud, are mentioned: which are there to cover them, direct them, and to give light unto them. He may as well gather out of this place, that there were three clouds as two. 2. Therefore it cannot otherwise be gathered, that there was any more but one cloud: as it is in the Psalm. 105.39. He spread a cloud to be a covering, and fire to give light in the night. See more hereof, chap. 13. qu. 14▪ The same cloud covered them, which gave them light, and that which gave them light guided them. Neither is it necessary to imagine this cloud to overspread the whole host: hanging aloft in the air, and being dispersed in the upper part all abroad, it might, being objected against the body of the Sun, be a sufficient shelter, though we do not imagine it to be of such length and breadth. QUEST. XVIII. Why the Lord spoke to Moses in a cloud. Vers. 9 THe cloudy pillar descended. 1 Tostatus thinketh that the reason why the Angel of God spoke unto Moses in a cloud, was this: because he took upon him an humane body, quia hoc erat convenientius ad edendum voces, which was most fit to frame a voice by: and to the end that the people should not see this humane shape, the Angel was hid in the cloud. But, the cloud being lightsome and clear, which as a pillar of fire gave light unto the camp in the night; if there had been any such humane shape, it would have been seen in that bright body: beside, it was not an Angel, but God himself that talked with Moses face to face, vers. 11. who could frame a voice without any such assuming of an humane body. 2. Ab. Ezra thinketh that the cloud is said here to descend, because the Lord did apply himself, and so descended as it were to Moses capacity: as a learned man, that readeth to the simple, doth frame his speech to their understanding. But although the Lord in himself, being an infinite spirit, cannot be said properly to ascend, or descend, yet because this cloud was a material and sensible thing, it may be said properly to descend, Tostatus, quaest. 10. 3. Rupertus maketh this mystical application of the cloud descending: Nemo reconciliari potest, nisi per istam columnam nubis, per istam carnem, etc. That no man can be reconciled unto God, but by this pillar of the cloud▪ that is, by that flesh wherein all fullness of the Godhead dwelled bodily, Lippoman thus also applieth it, that, as Moses entered, the cloud covered the Tabernacle; so when Christ entered into that Tabernacle, not made with hands, nube susceptus est, he was taken up in a cloud, Ferus maketh this moral use: Debemus in ostio tabernaculi, post eum aspicere; We must in the door of these tabernacles of our bodies look after him: that is, be ready as at the door to follow him, and to lay aside these earthly tabernacles, when the Lord calleth. 4. This cloud descended, both for more reverence and majesty, because they were not able to behold God's glory, Gallas. as Christ was taken up in a cloud, that his Disciples should not gaze after him into heaven: likewise, it was fittest both to shelter them and conduct them: and typically showed, that they saw, but as in a cloud and darkly: the clear light being reserved for the coming of Christ. QUEST. XIX. How the Lord spoke to Moses, face to face. Vers. 11. THe Lord spoke unto Moses face to face, etc. And yet afterward vers. 20. the Lord saith, thou canst not see my face. 1. Augustine doth thus reconcile these places: in the first he speaketh, de oculis mentis, of the eyes of the mind, whereby we see God: in the other, he showeth, corporeis oculit neminem videre Deum, that no man can see God with bodily eyes. But God's essence, as it is, no creature can see at all: E●us substantiam, neque hominum, neque Angelorum, sicut est, quisquam videre potuit; The substance of God as he is, neither any man or Angel can see: and therefore the Apostle calleth, him, the King immortal, invisible, 1. Timoth. 1.17. Gloss. ordinar. 2. Some think that God appeared here in an hamane shape; and therefore he is said to have spoken with him face to face: but the face of God, his divine essence, he could not see, Osiander. So also Tostastus saith, that the Angel here assumed a body, which was hid in the cloud, and so he spoke face to face. But if Moses had at any time seen any such assumed face or countenance, it is most like he did in the mount, where he had the most glorious vision: but there was no image to be seen, Deut. 4.15. 3. Cajetan and Oleaster say, that God here, non videbatur, was not seen face to face, but loquebatur facie ad faciem, he spoke face to face, as one friend with another, tanquam duobus in tenebris colloquentibus amicis, as when two friends talk together in the dark, and see not one another: as the Chalde paraphrast readeth, that God talked with him, verbo ad verbum, word to word: and so it is to be referred to the Lords familiar speech, not to his familiar sight, which is afterward denied. But jacob saith, Gen. 32. that he had seen God face to face; therefore this phrase is referred as well to the sight, as to the hearing. 4. The Hebrews give this solution: that Moses is denied, totaliter, to see wholly the face of God: but he did see him, interposita quadam caligine, some mist being put between. But one friend doth not put a veil upon his face, when he talketh with his friend: as the Lord is here said to talk with Moses: the divine essence Moses could not in that mortal state see at all. 5. Thomas thinketh that it is spoken, secundum opinionem hominum, according to the opinion of men; because Moses might think, that he had spoken to him face to face. But if Moses had thought here, that he had seen God face to face, he would not have desired to see his face afterward. 6. Wherefore, by this phrase is only meant, that clear revelation, which the Lord showed to Moses more than to any other; so that it is spoken comparatively: to other Prophets the Lord will speak by vision and dream, but to Moses, mouth to mouth, Num. 1●. 8. Simler. He spoke to him face to face, valde familiariter, very familiarly, his divine essence he could not see, as the Lord answereth him afterward, vers. 20. Lyranus. As a friend imparteth to a friend his secret● and counsel: so, Deus non abscondebat ab illo consilium, God did not hide from him his counsel, Rupertus. The face of God is the knowledge of God: Cognoscitur Deus per speculum, cognoscitur per seipsum; God is known as by a face in a glass, he is seen by himself; in a glass here, in himself in heaven, Gregor. Moses saw God here as in a glass, but as he is in himself he could not see him. But it will be objected, that jacob also saw God face to face, therefore he saw as much as Moses: but the meaning only is, that God appeared there to jacob more manifestly than before: sed pro ipsius gradu & mensura; but according to his degree, and in measure, Gallas. Marbach. Burgensis hath another answer: that he which spoke with jacob face to face, was an Angel: he is called Elohim, which name is given unto Angels, as well as unto God: but here, he that spoke with Moses is called jehovah, which name is proper and peculiar unto God. But, in as much as that Angel's name was ineffable, for jacob desired to know it, but it was not declared unto him, it is certain that it was Christ himself, who in hmmane shape there wrestled with jacob: and therefore I prefer the former answer. QUEST. XX. Why joshua is here called a young man. Vers. 11. HIs servant joshuah a young man. 1. joshua was not in respect of his years a young man, but was at the least at this time 43. years old, as Simlerus collecteth, for he lived after this forty years during the sojourning of Israel in the desert, and afterward was Captain and Governor of the people 27. years: which all make together 100 and 10. which was the whole age of joshuah. But allowing unto joshuah 17. years of government only, as junius, which is more probable; then joshuah was 53. years old at this time. And it is evident, that joshuah was of good years and experience, who was before made Captain of the wars against Amalek, chap. 17. 2. And that joshuahs' time of government was not 27. but only 17. years, may be thus gathered: from the going out of Israel out of Egypt unto the fourth year of Salomon's reign, are 480. years, 1 King. 6.1. which are thus gathered, forty years in the wilderness, the Judges make. 299. years; Eli, Samuel and Saul 80. David 40. of Samomons' reign there must be counted four: there want only 17. years to make up the former sum of 480. which time must be given unto joshuahs' government, and no more. 3. He is therefore called a young man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar, not so much with relation to his manners, because he was integer, an upright man and innocent, without guile or fraud, Simler. Cajetan: or in respect of his service or attendance: as sometime in that sense, puer, a lad, is taken for a minister, as jun. Oleaster, Tostatus: for there is another word meshartho, which signifieth, his minister, Lippoman. But it either may be taken here pro discipulo, for a disciple, or scholar: as our blessed Saviour after his resurrection, said to h●s Disciples, children, or lads, have ye any meat, joh. 21. Lippoman: or else he is called juvenis respectu Mosis, a young man in respect of Moses; Lyranus. QUEST. XXI. Whether joshuah is here understood not to have departed from the Tabernacle. Vers. 11. DEparted not out of the Tabernacle. 1. The most do understand this of joshuah, that he departed not out of the Tabernacle. But after the Lord was departed from Moses, and the cloud removed, m●nebat ibi ad custodiam▪ he remained there to keep it, Oleaster: ne cui pateret accessus homini aut bestiae, that none should come near it, man or beast, Tostat. qu. 11. 2. Upon this ground they further make joshuah a type of Christ, qui semper in conspectu Dei intercedit pro nobis, who is always in the fight of God to make intercession for us, Osiander. Rupertus maketh joshua a figure of the Gospel, as Moses signifieth the Law: Spiritus vivi●icans à tabernaculo, cujus pontifex Christus non recedit: The quickening spirit doth never depart from the Tabernacle, the high Priest whereof is Christ: which spirit the Law hath not. Gloss. interlin. applieth joshuahs' continual being in the Tabernacle, unto Christ's promise, that he would be with his Disciples to the end of the world. 3. Some hereupon further note, that Aaron quasi sacerdotio suo privatur, Aaron is for the time deprived as it were of his priesthood, and the keeping of the Tabernacle committed to joshua; Simler. Pelarg. 4. But all these collections are grounded upon the false interpretation of the text: for this last clause must be referred unto the Lord, mentioned in the beginning of the verse, not unto joshua, for over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nagnar, is the distinction rebiah, which doth distinguish, and divide it from the sentence following. So that thus the sentence must be read: When Moses returned into the host, and his servant joshua, a young man: he departed not from the midst of the Tabernacle: that is, God, who was present in the visible sign of the cloud, jun. The meaning than is, that the cloud departed not from the Tabernacle, which was without the camp; whereby the Lord signified that he would not go among them, as he had said, vers. 3. And seeing Moses could not enter into the Tabernacle, while the cloud was thereon, chap. 40. how is it like that joshua could abide there continually. And further, whereas only Moses and joshua, as Cajetan noteth, were admitted to come unto the Tabernacle, quia soli immunes erant à peccato populi, because they only were free from the sin of the people: it was fit that joshua should attend upon Moses, being his Minister, and that Moses should not go, and return alone into the camp. 5. Procopius so understandeth it, as that joshua intra castra se continet, did keep himself within the camp, because he was yet but a young man▪ and not perfect, and so not fit to be admitted to the colloquy or speech of God. But joshua neither stayed in the camp, when Moses went forth to the Tabernacle; neither yet is it to be supposed to have stayed behind in the Tabernacle when Moses returned, but he did accompany him, and attend upon him, both to and from the Tabernacle. 6. The Tabernacle needed no keeper, God showing there continually evident signs of his presence, the cloud by day resting upon the Tabernacle, and fire there appearing by night. QUEST. XXII. When the Lord thus said to Moses. Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth, that all this which followeth to the end of the chapter, is set down in the same order of time, as it was done, and that there is no anticipation of the history, as there is before from these words in the fourth verse, And when the people heard, etc. unto these words, vers. 12. Then Moses said to the Lord: and he yieldeth three reasons, why the history is transposed in the former place, and not in this. 1. Because in the beginning of the next chapter there is a word of coherence, deinceps, afterward, which coupleth that history, with that which goeth before. 2. The argument is continued from the 12. verse, to the end of the chapter, and so one thing hath dependence of another. 3. The history must not be transposed without great necessity, for than we shall have no certainty in Scripture, in what order any thing was done. Contra. As these reasons may well be admitted, for the consequence and coherence of the rest which followeth in this chapter, that the things here rehearsed were done before Moses was called up with the second tables, so they serve as well to prove, that the former narration, from vers. 4. to vers. 12. which Tostatus thinketh to have been done after Moses coming down from the mount, is set in order according to the time of the doing, and went before Moses going up the second time into the mount: 1. There is the same word of coherence used in the beginning of the 12. verse, vaiomer, and Moses said, which beginneth the next chapter, vaiomer, and the Lord said. 2. There is also a coherence of the matter and argument: for Moses having showed how the Tabernacle, where was Gods visible presence, was without the host, which was a sign of the Lords departure from the people: now Moses entreateth the Lord, that he would return unto his people, and that his presence might go with them. 3. Neither is there any necessity, why the former history should be imagined to be transposed: and therefore according to Tostatus own conclusion, Semper est accipienda quaelibet litera, etc. Every place of Scripture must be taken according to that order wherein it is set down, without any anticipation, or recapitulation: nisi ex litera ipsa, vel ali●●de demonstr●tur, etc. unless by the letter itself, or otherwise it may be showed, that it is otherwise to be taken, Tostat, qu. 13. QUEST. XXIII. How Moses desireth to know, whom the Lord would send with them, seeing he had promised before to send his Angel. Vers. 12. THou hast not showed, whom thou wilt send with me. And yet the Lord had pormised to send his Angel before them, vers. 2. 1. Some think, that Moses causatur differri adventum Messia, doth complain that the coming of the Messiah was deferred, Lippom. And that he speaketh of one, which should lead them, not into that earthly country, said in terram viventium, but into the land of the living, Rupertus. But it is evident, that Moses here speaketh of the conducting of them into the promised land, therefore he saith, vers. 15. if thy presence go not with us, carry us not hence: neither was Moses ignorant of the true Messias, who should conduct him, and all God's people to the heavenly Canaan. 2. Some again take it, as though Moses should desire some assistant, and associate: videbat se solum, & omni auxilio destitutum: he saw himself to be left alone; and void of all help: for Aaron, who was joined with him before, had made himself unworthy of the government; and joshua was yet too young to take upon him the administration, Gallas. But it appeareth by the Lords answer, vers. 14. My presence shall go with thee: that Moses required no humane coadjutor to be given him, but the Divine assistance. 3. Osiander thinketh that Moses thus saith, because the Lord had retracted, and revoked his former grant, that his Angel should go before them: and therefore laboureth for the renewing of this promise. But it is evident, that twice together the Lord promised to send an Angel, chap. 32.34. and 33.2. but it no where appeareth that the Lord retracted that promise. 4. Oleaster thus reconcileth these places, Quia non acceptaverat Angeli ducatum, because Moses had not accepted of the guiding, and leading of an Angel, which was promised: therefore he further presseth God, to know who shall be sent with them. But seeing this Angel should cast out the Canaanites before them, vers. 2. it is not like that Moses would not accept of so gracious a promise. 5. Calvine thinketh, that the Angel before promised to be sent, was a created Angel, and ministering spirit: and that being a common benefit which is granted to other nations, over whom the Angels of God are set, therefore de continua serie prioris gratiae certior fieri cupit, he desireth to be sure of the continual course of God's former grace. But Moses could not be ignorant, that the Angel which was promised to be sent before them, was God himself; of whom the Lord had said before, chap. 23.21. my name is in him. 6. Some understand it of the means, ostend mihi media & auxilia; show me the way and means, whereby I should evercome so many nations, Ferus. But this had been curiosity in Moses, to have enquired after the particular means, and it had showed some weakness, and infirmity in him. 7. Cajetan interpreteth thus, God had promised his Angel before, but he showed not, quem Angelum, what Angel he would send, quantae authoritatis, cujus praesidentiae, of what authority, and presidency, Lippom. But Moses looketh higher, than to the presidency of Angels: for he saith, vers. 15. If thy presence go not with us, carry us not hence. 8. Burgensis hath this observation, that Moses intelligitur implicite petivisse, quod regimen populi esset sibi commissum, sine alicujus Angeli praesidentia, etc. is here understood secretly to have made request, that the regiment of the people should have been committed to him, without the presidency of any Angel. But Moses rather declined the government of the people, as being to heavy a burden for him to bear as Numb. 11.14. I am not able to bear all this people alone: therefore it is unlike that he desired here the sole government. This opinion of Burgensis shall be handled more at large in the next question following. 9 Therefore Moses meaning is nothing but this, that whereas only he had a general promise before, that an Angel should be sent, but the Lord himself would not go, that is, in those visible signs, and working wonders for them. Moses desireth here to be instructed in the manner, which he calleth the ways of God, vers. 13. whether the Lord would still go before them in the cloudy, and fiery pillar, and dwell among them in his Tabernacle, as he had promised. junius, who here translateth, Thou hast not showed, quae missurus, what things thou wilt send: but this translation seemeth not to be so fit, sending in this sense, is properly of persons, not of things: yet the sense that junius giveth, is consonant unto the text. So also Lyranus, Non sufficiebat Mosi nisi ei assisteret modo praedicto; It contented not Moses, unless the Lord would assist them, as he had done before: Mosis petebat sibi assignari praecessorem, qui miracula operaretur; Moses desired here one to be given to go before them, which should work miracles, such as had been done before, Tostat. qu. 13. QUEST. XXIV. Whether the sole government, and leading of the people, were here given to Moses, without the administration of Angels, as Burgensis thinketh. NOw cometh Burgensis opinion before rehearsed, further to be discussed, and examined. His assertion is this, that Moses here is desirous to know, whereas God had promised to send an Angel, whether praecursorem, & praeceptorem, a forerunner to drive out the nations before them, and an instructor also whom they should obey, as before was prescribed, chap. 23.21. are now but only as a guide and forerunner, no longer as a teacher and instructor: and so Moses doth secretly insinuate, that the sole gevernment of the people should be committed unto him: wherein he saith the Lord condescended to Moses request; for this his opinion, further he allegeth these reasons. 1. The great merit and worthiness of Moses, is to be considered, who now after his forty days fasting, had profited and increased both in contemplation, having had conference with God, and in active virtues, both in showing his zeal toward God, in putting the idolaters to the sword, and his great charity in preferring their safety before his own salvation. And therefore the Lord held him meet and worthy, to whom the sole government of his people should be committed. 2. It is said also, Deut. 32.12. The Lord alone led them, and there was no other God with him: God alone without the leading of any Angel guided and protected them. 3. Michael the Archangel appearing unto joshua, said, As a captain of the Lords host, am I now come, josh. 5.14. as if he should have said: Ego impeditus fui tempore Mosis magistri tui, sed nunc venio: I was hindered in the time of thy master Moses, but I now come: whereupon Burgensis inferreth, that subjectio populi Israelitici ad Angelum incepit à joshua, etc. the subjection of the people to the Angel, began from joshua, not from Moses. Contra. Mathias Thoring in his replies, confuteth this fantasy of Burgensis, as he calleth it, and thus answereth his reasons. 1. Though Moses were an excellent man and in high favour with God, yet was he not to be compared with Christ: Qui usus est ministeri● Angelorum in multis, Who in many things used the ministry of Angels: and of whom specially the Psalm speaketh, He shall give his Angels charge over thee, etc. Psalm. 91. not that Christ needed their ministry, but propter Hierarchicam institutionem, because of the order of the celestial Hierarchy: God hath appointed the Angels, and blessed Spirits, as the Ministers of his will. 2. And in that place in Deuteronomie, only strange gods are excluded, not the ministry of Angels, which are subordinate unto God, for by the same reason, the ministry of Moses should be excluded also. 3. Neither can it be affirmed, that the administration of the Angels was suspended until joshuahs' time: for seeing the law was given by the administration of Angels, as the Apostle showeth, Galath. 3. much more moti● columnae, the moving of the cloudy and fiery pillar, was by their ministry: Deo tamen immutabiliter praesent● & prasidente, God yet himself being unchangeably present and precedent. To this effect Thoring, who here with great reason opposeth himself to Burgensis. QUEST. XXV. When and where God thus said to Moses. Vers. 12. THou hast said moreover, I know the● by 〈◊〉. 1. Burgensis thinketh, that although it be not found in these very words, where the Lord so said to Moses: yet equivalenter dicta fuisse, etc. words equivalent, and of like force were uttered, when the Lord said, Let me alone, etc. For thereby Moses might perceive, that he was well known unto God, seeing by his prayers he was able to turn aside God's judgements. But by the rehearsal of these words in the same phrase afterward, vers. 17. I know thee by name, it is evident that God had so said to Moses before. 2. Augustine therefore resolveth, Non omnia sc●ipta esse, qu● Deus cum illo locutus est, Quast. 15●. 〈◊〉 Exod. That all things are not written which God spoke unto Moses. 3. Oleaster further giveth this conjecture: that it is like, Deum hac in m●ntis col●oquio dixisse, that God spoke these things unto him in the mount; for that was the most familiar conference, which God had with Moses. QUEST. XXVI. How the Lord is said to know Moses by name. I Know thee by name. 1. This is spoken humanitus, according to the custom of men, who know many by their face, whom they know not by name; but Princes and great men do know by name, and specially mark and regard those which do attend upon them: and so the Lord saith thus much in effect, Novi te tanqu●m Ministrum, etc. I know thee as my Minister and servant, whom I often use, Oleaster. So the Lord also is said to know Moses by name, because he was in great reputation and favour with him, Tostatus. And that he had chosen him out of many for his service, Calvin. And God is said to know them that please him, and not to know those which offend him: Non quia ignorat, sed quia non approbat; Not because he knoweth them not, but doth not approve them, Augustine. Quaest 155. 2. God therefore herein showeth what singular regard he had of Moses, in respect of his knowledge, God knoweth all men, yea all things by their names, as the Prophet saith, Esay 40.26. Who hath created these things, and calleth them by their names; Non pr●dissent ad esse, nisi ea Deus vocasset ad esse; For nothing could have a being, unless God had called it to have a being, Tostat. qu. 13. But God in respect of his grace and favour, took special notice of Moses, whom he vouchsafed to speak with face to face. 3. God hath then a common knowledge of all his creatures, but a peculiar of his elect. Concerning his common knowledge: Some have thought that God hath not, particularium cognitionem, the knowledge of particular things, but as he knoweth his own essence. Some, as Avicenna, that God knoweth, singularia universaliter, particular things universally, in respect of their general causes, not of the particular effects. As if a man were skilful in the celestial globe, he might foresee the particular eclipses in their causes, though he see them not in particular. But we are not so to think of God, for nothing is hid from his knowledge, be it never so particular, as our Saviour showeth in the Gospel, Matth. 10.29. 1.36. q. in 1 Cor. 9 art. 2. that the sparrow cannot light upon the earth without our heavenly Father, Thomas. But beside this common and general knowledge of the creatures, God taketh special notice of men, and among them of the elect; He is the Saviour of all men, but especially of those that believe. 1 Tim. 4.5. The Lord knoweth the wicked, but as a Judge to condemn them, suas novit ut pater, ut servet; he knoweth his own as a father to save them, Borrh. 4. Yea, and among all the Lords people, Moses was of special grace with God: that whereas the people of Israel were not known in their own name, but in the names of Abraham, Isaak and jacob: Moses was known of God in his own name, etiamsi non esset filius, although he had not been the son of Abraham, etc. Cajetan. And as the proper name showeth some special property, so God had given him, specialem gratiam prae caeteris, special grace beyond others, Pelarg. 5. Procopius addeth further, that God hath a double knowledge; one whereby he knoweth every thing, and this knowledge, neque recipit magis, nec minus, is neither more nor less; he knoweth all things alike: there is another knowledge, whereby the Lord only knoweth them that know him, as the Apostle saith, The Lord knoweth who are his. And of this reciprocal knowledge, the Apostle speaketh in another place, Seeing ye know God, or rather, are known of God, Galat. 4.9. And this knowledge is diverse, vary cognoscit Deus, God in diverse degrees knoweth those which know him, as he is diversely known of them. 6. Rupertus further here hath this note; it was no great a matter for Moses to be known of God, and called by his name Moses; for the Lord also called Pharaoh by his name; Et nunquid in regno ejus hujusmodi vocabulis indigebemus? And shall we need any such names in his kingdom? Therefore in that he saith, I know thee by name; it must be understood in nomine Dei, in the name of God, which is called upon over thee; for by this name is every one known, that is, written in the book of life, as it is said, Apocal. 3.12. I will write upon ●im the name of my God, etc. QUEST. XXVII. What Moses meaneth saying, Show me thy way. Vers. 13. Show me now thy way. 1. The Latin text, for thy way, readeth thy ●hee: whereupon many of the ancient writers have taken occasion of long discourses, concerning the vision of God; Super quae (saith Lippoman) tot clarissima virorum ingenia multa scitu dign●, etc. Upon the which word such excellent wits have set forth many worthy things, etc. But the foundation being not found, that which they build hereupon is impertinent: concerning the vision of God, occasion shall be offered to treat afterward. 2. Tostatus, by way, understandeth, cognitionem creaturarum, the knowledge of the creatures, which is the way to know God by: but Moses speaketh of such a familiar knowledge, whereby he may find grace in God's sight, as it followeth in the next words, which the general knowledge of the creatures cannot do. 3. Ferus herein noteth Moses curiosity, that he was not content an Angel should go before them, but vult scire modum, he would also know the manner; and therefore the Lord reproveth his curiosity in the words following, My presence shall go before thee, as if the Lord should say, Let this suffice thee, why desirest thou more? But it is evident, vers. 17. that the Lord granted Moses request here, therefore the Lord reproved him not, but approved it. 4. Burgensis giveth this sense, as Moses had insinuated in his prayer, that the sole regiment might be committed unto him: so now he prayeth, that the Lord would show him his ways, that is, his manner of government; Vt possim te imitari in hujusmodi regimine; That I may imitate thee in this government. But it is showed before, that Moses had no such intendment, to desire the sole regiment, quest. 23, 24. 5. Borrhaius referreth it to the knowledge of the Messiah, who is the way, the life, the truth: but it is evident, vers. 15. that Moses specially meaneth the way which they should go, and how they should be directed unto Canaan. 6. Oleaster, by the way, understandeth the will of God, that Moses might understand which way to please him: for he that is acquainted with one's manners, best knoweth how to satisfy and content him: in which sense David saith, Show me thy ways, and teach me thy paths. So also the Chalde, viam bonitatis tuae, show me the way of thy goodness. But these ways the Lord had showed unto Moses in the mount, how he would be served. 7. Some do thus expound, Show me thy ways, per quam scilicet ducam populum tuam, by the which I should lead thy people, Vatab. Ne in aliquem miserabilem errorem inciderent, Lest they might err in the wilderness, Lippom. So also Osiander. But that which Moses requested here, the Lord granted, yet the way in the wilderness he showed him not, otherwise than going before them in the cloud, as he had done before; for thereto afterward he desired the company of Hobab to show them their way, and the best camping places, Numb. 10.31. 8. Gallasius applieth it to the government, Teach me thy way, that is, rationem, quam in hoc tam difficili negotio sequi debeam; the manner, which I shall follow in this difficult business. But Moses expoundeth it of Gods going with them, vers. 16. as he had done formerly. 9 The Hebrews have here a fabulous narration, how Moses made this request, beside his first intendment, The Hebrews fables. (which was only to desire a guide to be given them) upon this occasion: There came a traveller and sat down by a well, and going away left a bag of money behind him; there followed another, and carried it away; likewise came the third, whom the first returning for his money, finding there, demanded his bag of him, who denied it, and thereupon being provoked still by the other, he killed him: Moses seeing what had happened, desired of God the way how to find out the truth, and to give right judgement: and then the Lord answered him, that there was no wrong done; for the first passenger stole the money from the seconds father, and the third had slain before the first passengers father, and therefore was justly killed by him. But all this is a very unlikely tale. 1. For Moses being in the mount, neither could see what was done below; for than he might have seen the golden Calf, before he came at the camp, as well as have heard the noise. 2. And Moses still waiting upon the Lord, though he had seen, could not have attended any other thing. 3. Neither was it likely that any travellers of other nations would have come so near the host of Israel, of whom they were afraid. 4. And the Israelites themselves did not use to stray far out of the host, Tostat. quaest. 13. 10. Moses meaning then is this, ostend te fore ducem nostrum, etc. show that thou wilt be our guide as before, notwithstanding that threatening, vers. 3. that I may know thee to be present, and find favour to have access unto thee, as before, jun. And Calvin collecteth well, that it appeareth by the Lords answer, vers. 14. My presence shall go with thee, what Moses desired, and so uno verbo affirmat se praiturum, ut solebat, he affirmeth in one word, that he will go before them, as he was wont. QUEST. XXVIII. In what sense Moses saith, That I may find grace, etc. which he was assured of. Vers. 13. THat I may know thee, and that I may find grace in thy sight. 1. Tostatus maketh this as a part of Moses petition: that although he had found grace already with God in many things, as in bringing the people out of Egypt, in dividing the red sea, in talking with God face to face; yet that in this also he might find favour with God, to see his glory. But Lyranus better collecteth, that Moses yet desired not a fight of the Divine Essence, sed procedebat ordinatè, but he proceeded orderly in his petitions, and by degrees, as he found the Lord inclined in his gracious answers. And this to be so, appeareth by the Lords answer, My presence shall go with thee, that yet Moses desired not a sight of his glory. 2. Cajetan understandeth it actively: after I have known thy way, that is, the disposition of thy mind: Exhibebo me morigerum & gratiosum; I will show myself dutiful and pleasing, that is, I will apply and frame myself to please. But this phrase is taken in the same sense, as it is before, the Lord saith to Moses, Thou hast found grace in my sight; where it is understood passively of grace and favour, which Moses received of God. 3. Some take it to be no part of Moses petition, but an argument thereof from the effect: by this means, if thou wilt go with us, I shall certainly know that I have found grace in thy sight, Osiander, Calvin, Simlerus. But Moses could no way doubt of that, seeing the Lord had before certified him, that he had found grace; and upon that assurance Moses groundeth his prayer: If I have found grace in thy sight: this had been to make the ground and foundation unstable, and then his prayer also had failed. 4. Wherefore with junius, I take it rather to be a part of Moses request: that as God had been many ways gracious before unto Moses, and he had diversely found favour in his sight; so that the Lord would vouchsafe in such manner to be present still, that Moses might have access unto his presence, and find acceptance in his prayers as before. To the same purpose Lyrani●, ostend te mihi familiarem, scut ante fabricationem vituli; Show thyself familiar unto me, as before the making of the calf. QUEST. XXIX. What is understood by God's presence. Vers. 14. MY presence, or face shall go with thee. 1. Augustine by face, August. de essent. Divi●●tat. here understandeth the knowledge of God: Fancies Dei est cognitio Divinitatis, etc. The face of God is the knowledge of his divine nature. 2. Cyrillus saith, Fancies Dei Spiritus sanctus; The face of God is the Holy Ghost, Cyril. lib. 13. Thes●●ri. because he declareth the essence of God. 3. Gregory, Fancies Dei respectus est gratia, etc. The face of God is his favourable respect, which should bring them happily into the land of promise. 4. But here is a revocation of the former sentence, the Lord had said, he would not go up with them. Cajetan, Penitentia enim commutat comminationes Dei in promissiones; Repentance changeth God's threatenings into promises, Ferus. And partly upon the people's repentance, partly by Moses earnest intercession, the Lord is entreated to vouchsafe them his gracious presence: whereas he had said, he would not go up with them, which the Lord did not pronounce absolutely, but upon condition of their repentance. 5. The Lord saith then, My presence shall go before, that is, ego ipse, I myself, Lyran. Sa. Aspectabilis praesentia mea; My visible presence, as before, jun. Sic te pracedam, ut vere sentias me tibi adesse, etc. I will in such manner go before thee, as thou shalt verily perceive that I am present, as though thou didst see my face in a glass, Calvin. The Lord promised the like visible signs of his presence, which they enjoyed before. 6. And typically is here signified the blessed Messiah, who is called the face or presence of God: as the Prophet speaking of john Baptist the forerunner of Christ, I will send mine Angel, who shall prepare the way before my face, Borrh. Malach. 3. 1● QUEST. XXX. What rest the Lord promiseth to Moses. Vers. 14. ANd I will give thee rest. 1. Cajetan referreth to Moses: Non erit sollicitus de eventibus; He should not be careful of any event, seeing the Lord took upon him to guide them. 2. Oleaster: I will cause thee to rest, à sollicitudine & precibus, from taking any further care, or entreating me, in granting thy request. So also Marbach: Vt sis securo & tranquillo animo: That thou mayest be secure and quiet. 3. Lippoman understandeth it of Moses death and departure, that God would bring him to rest before the people came into Canaan, yet the Lord would notwithstanding accomplish his promise. 4. Gloss. interlin. understandeth here, requiem aeternam, everlasting rest promised to Moses. But it appeareth by Moses reply, vers. 16. shall it not be when thou goest with us: that this promise was not peculiar to Moses, but general to all the people, as Calvin well collecteth: Quod totius populi comm●ne erat, Mosis personae ascribitur; That is ascribed to Moses person, which was common to all the people. 5. Therefore by rest, Hugo de Sancto Victor. well understandeth, the leading of them into the land of promise. So also Simlerus: and their settling there after they came thither, signifying, sub Dei patrocinio fore, that they should be still under God's patronage and protection there, Calvin: and by this external rest is shadowed forth our rest in Christ: as our Saviour Christ saith, Come unto me all that labour, and ye shall find rest unto your soul: which our spiritual rest shall be perfited in that glorious rest in the kingdom of God, Borrh. QUEST. XXXI. Whether Moses here rested in God's answer, or begged any thing further. Vers. 15. IF thy presence go not with us. 1. Calvin taketh this to be a confirmation of the Lords former grant: and that Moses embracing the Lords answer, saith thus much in effect; that if the Lord should not so do, grant them his presence, it were better for them to perish there, than to go any further: he therefore taketh them to be deceived, who think, diversum aliquid hic notari, that some diverse thing is here noted than before: for in the same sense the Lord is said to go before them, and to go with them in the midst of them. But in that the Lord saith again, vers. 17. I will do this thing also which thou hast said: it is evident that Moses added somewhat to his former request, and begged somewhat which was not yet granted: though Calvin thinketh it is but the repetition of the same thing, tollenda dubitationis causa, to take from Moses all doubting: So also Oleaster. 2. Some do think that Moses here asketh a diverse thing from that which the Lord granted, where there are diverse opinions. 1. Lyranus taketh it, that whereas God promised to go before Moses, he further entreateth that he would totum populum praecedere, go before, not him only, but all the people, etc. But the Lords promise was general, that his presence should go before, not expressing whom: and Moses request, (which the Lord yieldeth unto) wherein he maketh mention of the people, vers. 13. showeth that the Lord so meant, that he would be a guide to all the people. 2. Cajetan saith, because the Lord had promised only in general, My face shall go, not expressing whether, ant● eos, cum eyes, post eos, before them, with them, or behind them: now he entreateth that he would go with him. But Moses repeating Gods words, doth put to no such limitation▪ only he saith, If thy presence go not, carry us not hence: by which repeating of God's words, Moses knew well enough that God promised to go before them. 3. Rupertus therefore and Tostatus follow this sense, that because the Lord by his presence might understand some Angel, he presseth God yet further, that he would go himself with them. But this answer is granted upon the oversight of the Latin translation, which readeth here, If thou wilt not go before: whereas in the original it is, being well translated, If thy presence go not. So that Moses by God's presence understandeth God himself, as he expoundeth, vers. 16. shall it not be when thou goest with us? 4. Wherefore in this reply Moses partly confirmeth the Lords answer, by showing the inconvenience that would follow, that it were better for them to remain there still, than without God's presence to go on, and offer themselves to infinite danger: partly he intreateth that God would not only go before them, as he did before others of the Heathen, whom he used in his service, as he raised and stirred up Cyrus, Isai. 45. 1, 2. whom he conducted: as the Lord saith by his Prophet, Thus saith the Lord to Cyrus his anointed, whose right hand I have holden to subdue nations before him, etc. I will go before thee, and make the crooked strait, etc. But that the Lord would also dwell among them in his Tabernacle, as he purposed. And therefore the Lord herein condescending to Moses, saith afterward, vers. 17. I will do this also which thou hast said, that is, Non solum praibo, sed vobiscum ero; I will not only go before you, but with you also, Gallas. So Moses also in saying, that the people may have pre-eminence, entreateth, ut non cesset Deus facere signa coram gentibus, that the Lord would not cease still to do signs and wonders for his people before the nations, that they may know that God is among them, Ferus, Simlerus, Osiander. For the faithful are not satisfied, nisi Deum totum habeant, unless they have God wholly and all, Ferus. QUEST. XXXII. Why Moses addeth, Carry us not hence: seeing even in that place also they had need of God's protection. Vers. 15. Carry us not hence, 1. Calvin so understandeth Moses here, as though he should mean, that it were better, perire in deserto, to perish in the desert, than to go forward without God's presence. But Moses by no means would have wished the perishing of the people, for whose preservation he entreated so earnestly before, wishing himself rather to be razed out of God's book, than them to perish. 2. Rupertus draweth it to a mystical sense: Carry us not hence, etc. Quid attinet nos vivere, etc. To what end should we live and beget children, unless thou come, which only canst regenerate unto life those which are borne to death, etc. He applieth it to the coming of the Messiah: but the phrase here used, Carry us not hence, showeth that Moses here speaketh of going into the land of Canaan: for otherwise the Messiah might have been given unto them as well in this place, as in Canaan. 3. His meaning therefore is, melius esse iter non ingredi, that it were better for them not to go thence at all, unless God would be their guide, Simler. not to stir one foot from thence. 4. Which Moses speaketh not, as though they needed not God's protection and preservation there, but because they were subject to many more dangers in walking forward still: for they were to pass by the countries of diverse nations, who would suspect them, as having a purpose to invade their land: whereas now remaining still, they should not be molested of any, Tostat. qu. 16. QUEST. XXXIII. Why it is added, People upon the earth. Vers. 16. ALL the people that are upon the earth. 1. This is not added by way of distinction, as though there were any people under the earth: they which are gone out of the world are called people, Genes. 2●. as Abraham is said to be gathered unto his people, but not properly, because they are spirits, and not men: in hell there can be no people, because there is no order, nor community: as where a people is, there is a mutual community, and they are governed by Law: nor yet in heaven is there said to be a people properly, their bodies being laid aside, their spirits only there living in bliss. 2. Neither are those which are called Antipodes, which dwell on the other side of the earth, under, but upon the earth as we are. 3. Sed positum est ex superabundantia; This is added of abundance, for more plain evidence and demonstration, Tostat. qu. 16. QUEST. XXXIV. Whether Moses desired to see the very divine nature and essence of God. Vers. 18. I Beseech thee show me thy glory. 1. Ferus thinketh that Moses only asked of God, to show him certain signs and evidences of his glory, quibus omnes homines te agnoscant, credant; whereby all men may acknowledge thee, and believe in thee. But this had been a lawful request, and the Lord would not have denied it. 2. Some think that Moses desired, ostendi sibi aspectabilem formam divinae majestatis, that there might be showed unto him some visible form of the divine Majesty, not for his own satisfaction, but to content the rude people, that he might make some description thereof unto them, who desired to be instructed by some visible demonstration, which was the cause why they caused in Moses absence a Calf to be made. But this had been too much, to condescend to the weakness and infirmity of the people, and beside it had been a superfluous request, seeing they had already visible signs of God's presence, the cloudy and fiery pillar, ex Simler●. 3. Some are of opinion that Moses desired not to see God's majesty with his bodily eyes, but that he craved for his further confirmation in his calling, an inward knowledge of God, as he was in himself, Tostat. qu. 18. So Gregory: Moses desired, ut supernae essentia mentis oculis adesset, that the high essence (of God) might be presented to the eyes of the mind, 18. Moral. cap. 6. But it is evident by the description following, that God did show some visible sight of his glory unto Moses, and therefore Moses desired not only a spiritual, but a sensible demonstration of God's glory. 4. The most are of opinion, that Moses desired to see, ipsam majestatem & essentiam Dei, The very majesty and essence of God, Osiander: Splendorem divinae amplitudinis videre voluit; He would see the brightness of the divine excellency, Borrh. So before them Theodoret; Divinam naturam ut videret, ●ravit; He prayed that he might see the divine nature, etc. Show me thy glory, that is, te ipsum, ut videris in gloria, thyself, as thou art seen in thy glory, Lyran. But it is not to be thought that Moses so conceived, that God could be seen with corporal eyes, as Procopius noteth, he desireth to see God's face, non tanquam eum cernere posset, not as though he could see him with his eyes. 5. Therefore I subscribe here to Oleasters opinion, that he desired not to see, ipsam beatificam visionem, the very blessed vision of God's majesty, but only his glory: yet it seemeth by the Lords answer, that he craved to see, factalem visionem, the vision of God's face, his request is, that he might have a more full sight of God's glory, which hitherto was hid in the cloud; so that by glory he understandeth the lightsome brightness, which was overshadowed by the cloud. As S. Paul calleth the shining brightness of Moses face, the glory of his countenance. 2 Cor. 3.7. Therefore though the very essence of God Moses could not request to see with the eyes of his flesh, yet Deum sibi videntiori forma manifestari, he desireth that God might in a more evident form be manifested, than yet he had seen him in. And their sense is not to be misliked, which think that Moses desired to see the Messiah in his glory, whom he knew should appear unto the world in humane shape: of which opinion this is a probable argument, because Christ in the days of the flesh was transfigured in mount Tabor, Matth. 17. and was seen of Moses and Elias in shining glory, far surpassing the Sun, Pelican, Lippoman. QUEST. XXXV. What emboldened Moses to make this request. Vers. 18. I Beseech thee show me thy glory. 1. Moses is encouraged by the Lords gracious acceptance of his former petitions, to proceed yet further: first, he entreated the Lord to pardon the people's sin, then that he would vouchsafe them his gracious presence; and further, that he would be among them, and work wonders still among the people, that all nations might know that Israel was gracious in God's sight: now last of all, he desireth to see God's essence and glory, Ferus. 2. Like as among men, a servant seeing his master ready to grant him what he asketh, accipit andaci●m plus petendi, taketh to himself courage and boldness to ask more; so doth Moses here, Lyran. 3. Moses here was set as it were upon God's ladder, cernens uno superato gradu sup●resse alium, etc. he seeing one degree or step to be behind, after he had overcome one, giveth not over till he came unto the top, Procop. 4. And Moses having spoken with God hitherto, as in a cloud, jam fretus intima illa familiaritate, now enjoying that great familiarity; he desireth to see, and speak with God, submot● nube, the cloud being taken aside, Borrh. 5. Tostatus thinketh, that Moses is the bolder to revive and renew this request, because he had moved it before, vers. 13. but intermitting that request a while, he turneth unto another, that God would go with his people. But in that place the Latin text readeth corruptly; for Moses saith, show me, derachecha, thy way, not, thy face. QUEST. XXXVI. Whether Moses showed any infirmity in this request, to see God's glory. 1. FErus affirmeth that Moses made this request; Non ex praesumptione sed ex side & confidentia; Not of presumption, but of faith and confidence. But if Moses had asked this in faith and confident assurance, and not rather of some curiosity, the Lord would not have denied him. 2. Procopius and Gregory Nyssenus thinketh, that God granted Moses request here: Divina vox per ea quae nogat, concedit quod petitur; The divine voice by that which is denied, granteth what was desired, but with some reservation, that Moses should have a desire to see God still: Nec enim quisquam ita videre Deum potest, ut in eo desinat videndi desiderium; For no man can so see God, that his desire shall cease to see him, etc. But it is evident by that which followeth, that God did not altogether condescend unto Moses desire; for he had asked to see that, which man's mortal nature cannot endure to behold. 3. Neither is Moses here to be condemned of rashness, or presumption; for he desired not this of vain curiosity, but that it might be a sign of God's grace and favour toward him and his people, because he was praeco futurus reconciliationis, to be a publisher and preacher of this reconciliation between God and his people, junius Analys. And herein Moses showeth his great desire to increase still in the knowledge of God, which is commendable in all, Gallas. Nibil aliud fuit Mosi propositum, quam ad fiduciam animari, etc. And Moses propounded nothing else to himself, than to be animated and encouraged hereby, that he might more cheerfully go on in his charge, Calvin. 4. Moses then in this his request, partly showeth his infirmity, and yet is more to be excused: for Moses was not here led inani curiositate, with vain curiosity, but desired this, to be confirmed in the Lords gracious promise: yet it cannot be denied, quin hic Propheta modum excesserit, but that the Prophet here exceeded his bounds, Gallas. Patet ex repulsa inconsiderate fuisse prolapsum, etc. It is evident by the repulse which Moses had, that he was inconsiderate in his ask; yet was not foolish curiosity that did draw from him this desire. he propounded and set before him God's glory, and desired to be confirmed in his calling: Vitiosum tamen fuit desiderium; It was notwithstanding a faulty desire; because he asked that which might have been hurtful unto him, for he could not have seen God's glory, and live, Calvin. It was therefore commendable in Moses, that he desired, in cognition Dei magis & magis a●geri, to increase more and more in the knowledge of God, Marbach. As Bernard speaketh of some: Bern. Serm. 32. Qui pro fidei magnitudine inveniuntur, qui inducantur in omnem plenitudinem; Which are found worthy for their great faith, to be brought to a fullness (of knowledge:) talis erat Moses, qui andebat dicere, etc. such an one was Moses, that was bold to say, show thyself unto me: Such was Philip, that desired the Father to be showed them, and David, that said, Thy face will I seek: Magna fides magna meretur, etc. magnu●●iritibus magnus accurrit sponsus; A great faith is worthy of great things: to great spirits the Spouse offereth himself in stately manner. To this purpose Bernard. Herein Moses desire then was to be commended, but he goeth somewhat beyond his bounds. Hereof Ambrose thus writeth excellently: In Psal. 118. Norat sanctus vates Domini, quod invisibilem Deum facie ad faciem videre non posset, sed devotio sancta mensuram super greditur, & putavit Deo etiam hoc esse possibile, ut corporeis oculis faceret, id quod est incorporeum comprehendi: non reprehensibilis hic error, sed etiam grata cupiditas & inexplebilis, etc. The holy Prophet of God knew well enough that he could not see the invisible God face to face, but his holy devotion exceedeth measure, and he thought this not to be impossible unto God, to make that to be comprehended with corporal eyes, which was incorporeal: this error is not much to be reprehended, but his insatiable desire was grateful and accepted, etc. Lib. 9 super joan. cap 36. Cyrill more fully toucheth this point, comparing together Moses desire here, and Philip's, joh. 14. that Christ should show them the Father: Studiosus quidem Philippus fuit, sed non adeo acutus, ut commode & apt, quae sit visio Dei, posset intelligere; Philip was studious and desirous, but not sharp enough to understand what the vision of God is, etc. And in the same place he showeth, that Philip failed in these two things, first in his understanding, for it was impossible for a man, oculi● corporis Dei substantiam aspicere, with the eyes of his body to see the substance of God, and in his discretion: Non valde prudenter, cum imago & character patris verus adesset; Neither did he ask this wisely, seeing the true image and character of God Christ Jesus was present: seeing than that the vision and knowledge of the Son, sufficed to understand the nature of the father: supervacaneus iste Philippi sermo videtur: this speech of Philip seemed to be superfluous: Non tamen lande sua privandus Philippus; yet Philip is not to be deprived of his due praise, etc. And in these two things Cyrillus setteth forth his commendation: first, in respect of that which he desired, Visionem Patris caeteris omnibus rebus anteposuit; He preferred the vision of the Father before all other things: Secondly, in regard of the end; that whereas the Jews boasted of Moses, that God spoke with him in the mount, and showed him his glory: he thought that the Jews mouths might be stopped: Si Christus quoque credentibus in cum Patrem ostenderet, etc. If Christ also would show the Father to those which believed in him, etc. In like manner Moses here is to be commended in these two things: first, ut plurimum spiritualia petit; Moses desireth all spiritual things, he desired nothing more than to see God's glory, which is all one with that petition, Hallowed be thy name, Ferus. And Moses propounded unto him a good end, that he might see God's glory, ut de eo populo tuo concionari queam, that I may preach thereof to thy people, Osiander. So also in two other things Moses faileth, because, hac carne circundatus, being compassed about with this flesh, he desired to see the greatness of God's glory: and that he desired to see the brightness of God's glory, qui ministerium non lucis, sed umbrae teneret, who had the ministry not of the light itself, but of the shadow, Borrh. QUEST. XXXVII. What the Lord meaneth by All my good. Vers. 19 I Will make all my good go before thee. 1. Some by all my good, understand all God's creatures, which he saw in the creating of them to be good, and those he caused to come before Moses, that in them he might behold the glory of God, ex Simlero. But Moses which had writ the story of the creation, therein had seen and considered God's power before: and this is a common and ordinary knowledge of God by his creatures: but here Moses craveth an extraordinary demonstration of his glory. 2. Tostatus by all the Lords good, understandeth the diverse kinds of good things, bonum spirituale, both the spiritual good, which was the divine essence of God, & bonum corporale, a corporal good, which was a most glorious lightsome body, both which the Lord showed unto Moses, quest. 18. But although it be true, that Moses both inwardly in his mind, and outwardly with the eyes of his body, did see God's glory, yet the Divine Essence he saw not; for no man can see God and live, as the Lord himself saith. 3. Ferus giveth this sense: thou needest not look so high as unto my essence, inspice opera mea, inspice bon●, quae tibi feci & faciam, look unto my works, look unto those good things which I have done for thee, and mean yet to do, etc. But this sight and experience Moses had of the Lord before: he desireth to see him now in an extraordinary manner and measure. 4. Lippoman followeth the same sense: Omne bonum meum, quote donabo & istum populum, oculis tui● videbis; All my good, which I will bestow upon thee and this people, thou shalt see with thine eyes. But the demonstration here made of God's glory, was presently done: it cannot therefore be referred to the benefits which the Lord intended afterward to bestow. 5. Some do understand it of the life to come; Requiem aternam dabo tibi, in qua est omne bonum in visione Dei, etc. I will give thee everlasting rest, wherein there is all good in the sight of God, Gloss. interlin. Hugo de S. Victor. Lib. 3. cont. Gent. cap. 63. So also Thomas Aquinas showeth at large, how in illa foelicitate, quae provenit ex divina visione, etc. in that felicity and happiness, which cometh of the vision of God, all humane desire shall be satisfied, and so God will show them all his good: 1. Est quoddam hamanum desiderium intellectuale; There is a certain intellectual desire of man in the knowledge of the truth which shall then be satisfied. 2. Est quoddam desiderium rationale; A certain desire grounded on reason, as in attaining unto moral virtues: this shall also then be filled, when as reason shall be perfect without error. 3. There is in a civil life desired honour, and then shall they reign with Christ. 4. And another thing is here desired, fama celebritas, renown and fame: and then the blessed Saints shall be famous in heaven. 5. Another thing here desired is riches: and that blessed estate, est omnium bonorum sufficientia, there is a sufficiency of all good things. 6. There is also delectatio perfectissi●●, most perfect delight, which is another thing sought for here. 7. There is also a common natural desire in every thing to desire it own conservation, which then shall most abundantly be satisfied in everlasting perpetuity, which is subject to no change. In this manner he showeth how the Lord will show all his good in the next life. But the Lords promise being here presently performed, that what Moses desired, the Lord in part promised, and what he promised, he at this time showed and effected: it cannot conveniently be put off to the future time. 6. Cajetan understandeth all this good, to be all those good things, qua continentur in ipso Deo, which are contained in God, as his power, wisdom, goodness, justice, which the Lord proclaimed before Moses: as all those epithets are ascribed unto God in the next chapter, vers. 6. So also Osiander: Revelabo tibi in verbo bonita●em; I will reveal unto t●●e my goodness in word: that by his ears; rather than his eyes, he should know God. But it is evident in that the Lord granted Moses to see his back parts, vers. 23. though he could not see his face: that he saw as well a vision with his eyes, as heard a voice with his ears. 7. Therefore by God's goodness here is understood his glory, as vers. 22. while my glory passeth by: so the Septuagint and Chalde translate here: so expound R. Salom. Procop. Lyranus, jun. Borrh. Oleaster giveth this interpretation, I will cause to pass by all my good, that is, meipsum, in quo sunt omnia b●na, myself, in whom all good things are, which also shall be expressed by voice, etc. So that as Calvin well noteth: Quamvis exhibita fuerit oculis visio, praecipuas tamen partes fuisse in voce; Although there was a vision exhibited to the sight, yet the greatest matter was the voice, etc. Therefore God both to the sight and hearing of Moses made some demonstration of his goodness and glory, ut omnes ejus sensus percellantur, that all his senses might be moved, Marbach. Cum oculis Mosis se signum objecturum promi●tit, tum additurum vocem, etc. He promiseth both to object some visible sign to his eye, and beside to add a voice, Gallas. QUEST. XXXVIII. How the Lord is said to pass by, and why. Vers. 19 I Will cause all my good to pass before thy face. 1. The Latin Translator readeth: Ego ostendam, I will show all my good: but the Lord saith not so, for he did not show unto Moses all his goodness; his face he did not show, neither was Moses able to see it. The Lord only saith, I will cause to pass by, that is, I will show, vestigia tantum meorum bonorum, only certain footsteps, and marks or signs of my goodness, Vatab. 2. In that he saith, I will cause to pass by, it showeth that it was but a transitory vision; Transitus significat visionem exigui temporis; The passing by signifieth, that it should be but a vision of a short time, Calvin. Non sic, ut in illud figi posset intuitus videntis; not so, as if he that seeth could fasten his eyes upon it, but as one that hastily passeth by, Cajetan. 3. Who further noteth another circumstance, the preposition here used, gnal▪ signifieth above thy face, rather than before: those things which are above us, we see only on the one side, that which is next below: a full sight we cannot have of those things which are above. 4. The like transitory sight and glimpse, as it were of the divine glory, is set forth afterward by the like circumstances, as that God will put Moses in a cleft of a rock, he shall see but as thorough a crevie or small hole; then God will cover him with his hand, and he will speedily pass by, and in this manner he will but see his backparts: all this showeth that Moses should not have a full and perfect sight of God's glory, but in part only, and in some small measure. 5. Procopius straineth this sense, I will cause my glory to pass before thee: Tu post gloriam meam, quae ab aeterna est, creatus es; Thou wast created after my glory, which was from all eternity: or I will go before with my glory, & tu sequeris ut famulum decet, etc. and thou shalt follow as it becometh a servant. But the Lord speaketh not here of any such transition of his glory from the beginning, but his passing by at this time: neither did Moses follow when God passed by, but was still in the cleft of the rock. 6. Augustine understandeth it mystically, of Christ's passing out of this world to his Father: Qu●st. 154. in Exod. Ipse anto omnes Sanctos transit ad Patrem; He before all his Saints passed out of this world to his Father: although this may be typically so applied, yet there is beside an historical sense, how at this time the Lord passed by Moses in his glory. QUEST. XXXIX. How the Lord is said to proclaim his name. Vers. 19 I Will proclaim the name of jehovah before thee. 1. Here then appeareth the great error of the Latin translation, which, chap. 34. vers. 5. readeth, that Moses proclaimed the name of the Lord, whereas Moses is not there in the original. 2. Augustine here taketh the active for the passive, Qu●st. 154. and thus interpreteth it, that God would so bring it about, ut vocetur Deus in omnibus gentibus, that he should be called God among all nations. 3. The Gloss. interlinear. thus expoundeth: Invocabor in nomine Filii per Praedicatores & Apostolos; I will be called upon in the name of my Son by the Preachers and Apostles. 4. The author of the scholastical history thus: Faciam me vocari Deum vostrum ex miraculis: I will cause myself to be called your God by my miracles. But whereas the Lord speaketh here of the proclaiming of his name at this time, as it followeth afterward, chap. 34.6. these three last expositions being referred to the time to come, cannot stand in this place. 5. R. Salom. hath here a fabulous conceit, that God had written on his backparts thirteen of his names, which Moses did read as the Lord passed by: for the same word kara signifieth as well to read, as to cry out and proclaim. But beside that this conceit is frivolous, it is against the text; for the word karathi is in the first person, the Lord saith, I will proclaim. 6. Lyranus hath another curious collection, who understandeth it, the vocatione electorum in divina natura existemium; of calling the elect in the knowledge of God by their names. As though Moses in this clear sight of God's glory, did see the names of Gods elect. Burgensis confuteth this exposition, as being both against the text, for the Lord speaketh of proclaiming his own name, not of the names of the elect: and beside, Moses asked no such thing; nor yet doth God reveal unto his servants the number of the elect. Mathias Thoring taketh upon him in defence of Lyranus, to confute Burgensis, but his reply is verse unsufficient: the two first reasons of Burgensis are very evident; to the third he answereth: that seeing Moses saw a representation of the Divine Essence, he saw also, relucentia in ipsa, those things which did appear and shine in that brightness; and yet it followeth not that he should see all: he might see in that glorious representation, the election of some, though not of all: for this he saith, was one of the errors condemned at Paris, Quod omnis videns verbum & relucentia in verbo, videt omnia, quae verbum; That he which seeth the Word, and all things shining in the Word, doth see all which the Word seeth. Contra. 1. But if, as they imagine, Moses then saw in God's glory, and now the Saints in heaven see in Christ, as in a glass, the names of the elect, then must they see all their names: as in a glass one cannot but see whatsoever is represented therein. 2. And yet it followeth not, that he which so seeth should see all which the Word seeth, for the Word seeth more than is represented, as they imagine, in the reflection of the brightness thereof. 6. The meaning than is this: Deus promulgabit nomen suum; God will publish his name. It was a great benefit that God yieldeth himself in part to be seen; but it is a greater that he revealeth himself by his voice: Multa enim visiones frigida sunt, sisermo non accesserit; For many visions are but cold, if there be no word added thereunto, Calvin. Per strepet in auribus nomen Domini, etc. The name of God shall sound in his ears, Borrh. And God will manifest himself in that name, in quojam Mosi innotuit, wherein he was made known to Moses already, namely, jehovah; Gallas. And beside in the hearing of Moses, recitabit omnia epitheta & cognomina, he will rehearse all his epithets and other names, as it followeth, chap. 34.6. Ferus, Osiander. And all this was both for Moses better understanding, that those things which were represented, per gloriosam illam, by that glorious resemblance, should more fully be declared to Moses, Burgens. As also, Vocabo coram te, ut videa● manifest, etc. I will call before thee, that thou mayest see manifestly, that which yet thou seest but darkly, Rupertus. The Lord by calling stirred up Moses attention. And further, it was a watchword to Moses, when he should see God: the Lord, when his glory was passed by, should then cry, tr●●sit, aut adest Dominus, now the Lord passeth by, or is present, Oleaster. Dominus est coram te, the Lord is now before thee, Vatab. And then, and not before, Moses should look out upon God, as he passed by. QUEST. XL. Why these words are added, I will show mercy, etc. Vers. 19 FOr I will show mercy, etc. 1. Oleaster giveth this reason of these words, that in this speech the Lord performeth that which he said before, that he would show him all his good: Quod maximè in misericordia consistit; which chiefly consisteth in mercy. So also Ferus. But if all the Lord● good had consisted herein, in showing mercy, then superfluous mention should have been made afterward of his justice, chap. 34.7. not holding the wicked innocent, etc. 2. Osiander taketh it to be an exposition of the former words, I will proclaim my name, that is, declare what my will is toward men, in showing mercy to those on whom I will have mercy. But this is not the whole will of God, for he doth visit the iniquity of the fathers upon the children, to the third and fourth generation, as well as he reserveth mercy to thousands. 3. Tostatus thinketh, that hereby Moses is admonished not to think, that this grace was showed him for his own merits. But Moses ascribeth all to the favour and grace which he found with God, vers. 12. 3. Therefore it is rather yielded as a reason of the Lords grace and favour, extended here unto Moses, 1. Which some apply thus, that the Lord hereby gave Moses like privilege, as to the Fathers, Abraham, Isaak and jacob, that as he showed mercy to them, so likewise he would unto Moses, that he should not need to allege the merits of the Fathers, as he had done before, Lyranus. But Moses urged not the merits of the Fathers before, he only insisted upon Gods promise made unto them. 2. Some thinketh that the Lord here maketh a reservation and exception of the people: that though he showed this favour to Moses, yet he would do with the rest as he thought good, Gallas. 3. But Calvin cometh nearer the sense, making this a reason, why the Lord showed this glorious vision more unto Moses, than to any other, because it was his good pleasure. So also Simler. Likewise junius, Non omnino & omnibus sed quibus, quando & quantum decretum est, etc. God doth not thus reveal himself to all, and at all times, but to whom, when, and how much he hath decreed from all eternity. 4. Out of this place brought in upon this particular occasion, the Apostle, à singulari causa ad universalem accommodat, doth of a singular matter make a general doctrine, Rom. 9.15. jun. That God cannot be thought to be unjust, si aliis prateritis alios eligat, if he choose some, pretermitting others, Calvin. 5. And here Moses mind is elevated and lifted up to consider, who it is, in whom the Lord saith, I will have mercy, in Messia me●, in my Messiah, Borrh. QUEST. XLI. Why the word is here doubled. BUt why the same word is repeated, I will show mercy, on whom I will show mercy: Quaest 154. in Exod. 1. Augustine giveth this reason, Deus suae misericordiae firmitatem, ista repetitione m●nstravit; God would by this repetition show the stableness and sureness of his mercy: as when Amen, Amen is doubled, and as Pharaoh had two dreams of the same thing. 2. But here is more than a bare repetition: if the Lord had said, I will have mercy, I will have mercy, than there had been nothing but a bare iteration: therefore Calvin better observeth, that this kind of doubling and repeating the same words is used in all languages, abi causa investigati●nem excladere volumus, when we will have no other cause sought out, as Pilate said, What I have written, I have written. 3. Though there is no great difference in the signification of these words, I will show mercy, etc. and have compassion, etc. yet in the original they are distinguished: for the first word is cha●●n, which signifieth to give, to bestow, to show grace; the other is racham, that betokeneth to be inwardly moved with pity and compassion, Oleaster. The first than signifieth that favour which is seen in bestowing of gifts, the other in remitting of sins and delivering from evil. QUEST. XLII. Of the diverse kinds of mercy which the Lord showeth. I Will show mercy. There is mercy of diverse sorts. 1. First there is a general mercy, which the Lord extendeth toward all, both good and bad, as in granting the Sun and rain indifferently to all. 2. There is a peculiar mercy toward his own children, which also is showed in diverse manner. 1. As in the remission of great sins, as David prayeth, as Psal. 51.1. Have mercy upon me according to thy loving kindness, etc. 2. There is mercy also seen in forgiving sins of ignorance, as S. Paul saith, I was received to mercy, because I did it ignorantly, 1 Tim. 1.13. 3. There is a mercy, which they taste of that are in God's favour, and do love him, which is seen not only in the remission of sins, but in the heaping of blessings upon them: as the Lord showeth mercy unto thousands, upon them that love him. 4. And mercy is also exercised toward them, which being unable to perform any thing of themselves, are thereunto assisted and aided by grace, as the Apostle saith, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Rom. 9.16. This mercy here mentioned is of that kind which is peculiar to Gods chosen, Procopius. QUEST. XLIII. Of the diverse kinds of visions and sights of God. Vers. 20. THou canst not see my fate. That we may arise by degrees to come to the handling of Moses Sinai sight: first is to be premised, the consideration of the diverse ways and kinds of the vision or sight of God. We are said to see either with the eyes of our bodies, or with the eyes of our mind; and each of these hath a threefold distinction or difference: for there is of each an ordinary, or extraordinary sight in this life, but the same imperfect, and in the next a perfect sight: so there are six kinds of visions in all, three of the body, and three of the mind. First, concerning the ordinary sight of the body. 1. It is that whereby we see and behold sensible things, which are object to the eye, which discerneth nothing but that which is of a finite and circumscriptible nature. 2. The extraordinary, when God in vision showeth him in some external form and shape, which is of two sorts, either in corporali speci●, in some corporal show: Quod voluntas elegit non quod natura formavit; Which it pleased God to choose not of natures forming, Augustine. The other is in humani corporis veritate, in the assumption of a true humane body: so Christ was seen in humane flesh. 3. Then in the next world, when our bodies shall be glorified, we shall see more perfectly, as job saith, job 19.26. I shall see God in my flesh. Secondly, the sight of the soul also is diverse. 1. There is an ordinary sight, which is of two sorts, either common, which is the sight and knowledge of God that cometh by the creatures, Rom. 1.20. or peculiar to the children of God, which is the sight of him by faith, whereby the heart is purified, Acts 25.9. and the eyes of the mind cleared. 2. There is an extraordinary sight and illumination by the mind, as when God did manifest himself unto the Prophets, by inward visions and revelations. As when Peter fell into a trance, and saw that four cornered sheet, Acts 10. 3. And in the next life, our inward sight of God shall be perfected, as Saint Paul saith, 1 Cor. 13.13. Now we see thorough a glass darkly, but then face to face: now we know in part, but then shall we know even as we are known. Now in order it shall be discussed, by which of these kinds of vision God may be seen and apprehended of man. QUEST. XLIV. Whether God may be seen with the eyes of the body in this life. FIrst, it is not possible to see God in this life with the eyes of the body. 1. For it must needs follow, that God should be of a corporal and material substance, if he might be seen with carnal eyes; for nothing by the eyes of flesh can be discerned, but that which is visible, finite, and circumscriptible: but the Lord is infinite: Anthropomorphites and Audi●● Heretics did hold indeed, that God himself had an humane and visible shape, and that man according to his body is the image of God; which heresy is contrary to the Scripture, which saith, that God is a Spirit: therefore of no bodily shape. 2. And God being of a spiritual nature, cannot be seen by the eyes of the body; for that which is of a spiritual nature, non cadit sub sensus corporis, doth not come under the sense of the body, Simler. 3. It is said that God is love, which showeth his substance, no● a quality, as our love is: then as faith, hope, and love in us cannot be seen, much less can God. 4. The image of God in man, which is the inward renovation of the mind, cannot be seen, much less God himself, whose image we bear. 5. The mind also of man is invisible, mul●o magis simplicissima illa & infinita mens, much more that most pure and infinite mind, Simler. Hom. 4. the incomprehens. natura Dei. 6. Chrysostome giveth this reason, Deus simplex omni concoctione abjunctu●, nulla forma aut figura effigiatus; God is of a simple nature without any composition, he hath no form or figure, etc. But nothing is perceived of the sense, but that which is of a mixed and compound nature that hath form and fashion. 7. Gregorio Nyssene: Est interminabilis divina natura, & interminabile comprehendi non potest; The divine nature is infinite, and not to be confined or limited, and that which is not to be limited cannot be comprehended, etc. And that God cannot be confined or determined, he thus showeth: Quod continet majus est contento; That which containeth is greater than that which is contained: and it is also heterogene● natura, of another nature: as the fish is confined in the water, and the bird in the air. But nothing is greater than God, and he being perfectly good, that which should confine him, being of a diverse kind, must be perfectly evil. So it would follow, Deum vinci à malo, that God should be overcome of evil. Super joan. lib. 9 cap. 36. 8. Cyrill useth this argument: God is said to have been seen of diverse of the Saints, but none of them did think that they saw the very nature of God: Aliter alius vidit, aliter Esaias, aliter Ezechiel, etc. Therefore every one saw God after a diverse sort, otherwise Esaias, after another manner Ezechiel saw him, etc. If they had seen the very substance of God, than God must be of a diverse nature and substance, for he was diversely seen. Cyril. ibid. 9 And that it is impossible: Oculis corporis substantiam Dei aspicere; with the eyes of the body to see the substance of God, it is evident by our blessed Saviour's answer unto Philip, who desired Christ to show them the Father: Io●. 14.9. He that hath seen me, hath seen the Father: insinuating thereby, that God cannot otherwise be seen of us, than in Christ his Son, who is the very engraved form of his person. And if Christ would not grant any such carnal vision of God unto his Disciples, Heb. 1.3. who were conversant with him in the flesh, who can in this life expect it? 10. Whereas then the Prophet Isaiah saith, I saw the Lord sitting upon an high throne, and he is said to have been seen of other of the Saints: Isai. 6.1. we must not think that they saw God's substance with their carnal eyes, sed juxta possibilitatem humanam, non ut est, sed ut voluit se videre, but as man's nature could see him, Hierom. Damascu. ●● verb. Isaia. not as he is, but as it pleased him. Hierom, who in the same place reproveth the Jews, who affirm that Isaias was slain of their fathers, because he writeth he saw God with his eyes, whereas Moses saw only God's backparts: for seeing Moses also writeth, that God talked with him face to face, interficite & Mosen cum Esaia, ye might as well have killed Moses as Isaias. QUEST. XLV. Whether we shall see the divine nature with the eyes of our bodies in the next life. BUt it is a greater question, whether the Saints shall not in the next life see the Divine Essence with their bodily eyes, which some do affirm upon these reasons. 1. job saith he shall see God in his flesh, job 19 that is, in the resurrection. 2. S. Paul also saith, that then we shall see face to face, 1 Cor. 13.13. 3. We shall then be like unto the Angels, which do behold the face of God. 4. Our bodies shall then be spiritual, and therefore we shall even with our bodily eyes, see and discern Spirits. 5. Otherwise, if our eyes should not behold God, what use should there be of our sight? Contr. 1. The Hebrew Interpreters expound that place of job, of his sight of God in this life: but taking it rather to be spoken of his state and condition in the resurrection, as most of our writers do interpret: we deny not but then the Redeemer, who is clothed with our flesh, shall be seen of us even with these our eyes, as job there saith. But it is one thing to see the person of the Mediator, another to see the divine essence and nature. 2. Saint Paul speaketh not of the ●ight of the bodily eyes, but of the sight of the mind, as he expoundeth himself: Now I know in part, but then shall I know, even as I am known. 3. The likeness & similitude which we shall have with the Angels, holdeth not in every thing, as that we shall have the like nature or knowledge, but in that wherein the resemblance is made, as that we shall neither marry, nor be married, nor need meat and drink, but in that respect shall be as the Angels: and yet neither do the Angels fully comprehend the divine nature, as afterward shall be showed. 4. Our bodies are said to be spiritual, not as opposite to the nature of our bodies now, which shall remain, but as set against the corruptible and earthly qualities thereof: our bodies shall be bodies still, but not earthly natural corruptible bodies, as they are now, therefore the argument followeth not. 5. And this shall be the use of our heavenly sight: we shall see God in his works, but after a more clear manner than now: we shall see the elect, we shall behold Christ himself. Upon these reasons Simlerus concludeth: In futura vita nos oculis corporis corpora tantum visur●s; In the next life we with our bodily eyes shall see only bodies, and not the essence of God. Thom. super job cap. 19 lect. 2. Thomas Aquine also thus interpreteth jobs words: I shall see God in my flesh: I, consisting of body and soul; showing, Quod su● modo visionis illius erit particeps corpus; That the body also after a sort shall be partaker of that vision; not that the eyes of the body shall see the Divine Essence: Sed quia oculi corporis videbunt Deum hominem factum; But because the eyes of the body shall see God which was made man: Videbunt etiam gloriam D●i in creatura refulg●●tem; They shall also see the glory of God shining in the creatures. But this further must be added, that though the divine essence of God shall not be seen of our bodily eyes then, because God is of an infinite and incomprehensible nature: yet the blessed Spirits, the Angels and Ministers of God shall be seen of the elect: Angelorum & beatorum omnium consortio, conspectu, & colloquio fruemur: We shall enjoy the fellowship, fight, and conference of the Angels, and of all the blessed, Bu●an. For if the eyes of the young man were so opened at the prayer of the Prophet, How we shall see the Angel● in the next life▪ Luk. ●9. 9. 2 King. 6.17. that he saw the Lords heavenly host, which appeared in the likeness of fiery horse and chariots: much more shall our eyes then be so cleared, as that we shall see the Angels themselves, though not in their very spiritual nature, yet in such sensible manner, as that we shall both converse, & have conference with them. QUEST. XLVI. Whether the Divine Essence can be seen and comprehended by the mind of man in this life. NOw it followeth to be considered, seeing God's essence cannot be seen by our bodily eyes, either in this life or the next; whether that in our mind and understanding here in this life, we may attain to the fight and knowledge of God: where that position of Thomas Aquine is to be held: Impossibile est animae hominis secundum hanc vitam viventis essentiam Dei videre: It is impossible for the soul of man in this life, to see the essence of God: the reasons whereof are these. 1. Because the soul being in the body naturally, knoweth not any thing, nisi qu● habent form●● in materia, but such things as have their form in some matter, or may be known by such things: but the essence of God, per naturas rerum materialium, etc. by the nature of material things cannot be known, 1. 〈◊〉▪ qu. are 1●. in Co●. Thomas. 2. Almost all our knowledge, initium habet à sensibus, taketh the beginning from the sense: but God cannot be perceived by sense, Simler. 3. Ambrose likewise saith, In Psal. 11●▪ Anima carnis hujus maculis & co●●●vionibus obumbratae faciem Dei s●ncere videre non possunt; The souls being shadowed and obscured with the spots and blemishes of the flesh, cannot clearly here see the face of God, etc. And he further giveth this reason: Qui faciem Dei videt, esse ●ine peccato; He that seeth the face of God, must be without sin: as our Saviour saith, Matth. 5. Blessed are the pure in heart, for they shall see God. But none are here without sin, therefore none here can see God. 4. Gregory Nyss●n; Propri●m suum est ut omnem cognitionem excedat; It is proper and peculiar unto God, to exceed and go beyond all knowledge: Qui ver● est is cognition non comprehenditur; He tha● truly is, and the cause of the being of all things, cannot be comprehended by any knowledge, etc. The mind of man being of a finite nature, cannot comprehend that which is infinite and incomprehensible. 5. Further, Bernard to this purpose urgeth that place, 1 joh. 3.2. We know that when he shall appear, Serm. ●1▪ we shall be like him, for we shall see him as he i●; whereupon he inferreth thus: Videre illum jam in hoc mund● illuminatus potest, tanquam jam in aliquo similis, sicuti est, non omnino potest, quia nondum perfecte similis; He that is illuminate may see him in this world, as in some thing like unto him; but as he is, he cannot see him, because he is not perfectly like him, etc. If then we shall only see him as he is, when we shall be like him, than now in this life we cannot see God, because we are not like him. 6. Irenaeus enforceth this argument: Si neque Moses vidit Deum, nec Helias, etc. Advers. h●res. Valentin. lib. 4. cap. 37. If neither Moses saw God, nor Elias, nor Ezechiel, but those things which they saw were similitudines claritatis Domini, only similitudes of divine brightness, and prophecies of things to come, it is manifest, quoniam Pater invisibilis, that the father is invisible; of whom the Scripture saith, Never any man saw God, etc. For if any had seen God, it is most like those great Prophets should have had a sight of him, but they saw him not otherwise than by certain similitudes. 7. Cyrillus affirmeth the same out of that place, joh. 1.18. No man hath seen God at any time: Super Joan. lib. ●. cap. 22. the only begotten Son of God, etc. hath declared him: Soli consubstantiali ●ilio Pater visibilis est, & nulli praeter eum alii; Only the Father is visible to his Son, of the same substance with him, and beside him unto none. 8. Whereas then the Prophet Isaiah saith, that he saw the Lord, chap. 5.1. and the Scripture testifieth that God spoke with Moses face to face: and that the pure in heart shall see God, Matth. 5.8. These places are either understood of the vision and sight of God by faith, as joh. 14.9. He that seeth me, seeth my Father: or else of the symbolical sight of God, by certain similitudes and representations: as Cyrillus calleth it, symbolica similitudo divin● gloriae, a symbolical similitude of the divine glory: Cyrill. ibid. as Ezechiel also saith, it was visio similitudinis gloria Domini, a vision or appearance of the similitude of the glory of the Lord. And so Bernard well concludeth, Itaque de ipso vides, sed non ipsum; Bernard. ibid.▪ Therefore in this life thou seest somewhat of God, but not God himself. QUEST. XLVII. Whether the Angels n●w, or the souls of men, shall fully see the Divine Substance in the next life. THat the Saints in the next world shall see God, the Apostle is an evident witness: that when he appeareth we shall be like him, for we shall see him as he ●s: we shall see him after a more clear manner, than either Moses saw him in the mount, or our parents before their fall. But even then we shall not be able fully to comprehend the divine substance of God: we shall see him, qualis est, sed non quantum est, as he is, but not all that he is, Bucanus. 1. Deus vere incomprehensibilis dicitur; God is said truly to be incomprehensible; therefore he cannot of the creature be comprehended: Nec etiam Angelicae naturae comprehensibilis est; Lib. ●. d● Tri●i●. cap. 16. No he cannot be comprehended of the Angelical nature, for than he were not simply incomprehensible, Alcuinus. 2. Chrysostome concludeth as much: Ne supernas virtutes Deum posse videre; Chrysost. ●bi supr●. That the high powers (of the Angels) cannot see God, out of that place, Isai. 6.2. where it is said, that the Seraphim with two of their wings covered their face: Cum de Seraphim audis oculos avertisse, pinnace visui obduxisse, etc. when thou hearest that the Seraphim turned away their eyes, and drew their wings over their sight, etc. Nihil aliud docet, nisi ejus cognitionem integram non potuisse recipere, etc. It teacheth nothing else, but that they were not capable of the full knowledge of God, neither durst behold his most perfect substance, etc. If then the Angels cannot comprehend the Divine Essence, much less the spirits of men. As Aleni●us inferreth: Alcuin. ibid. Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat, videra tamen essentiam ejus plene non valet; Although our humane nature should attain after the resurrection, to the equality of Angels, yet it should not be able fully to see God's essence. So also Calvin; Licet Angeli excellentiore modo, etc. Although the Angels are said to see God's face after a more excellent manner than men, yet they are not capable of his infinite greatness which would swallow them up, quast. ex novo Testamento. Quast. 71. 3. Augustine also urgeth that place, joh. 1.8. No man hath seen God at any time, the only begotten Son, which is in the bosom of his Father, hath declared him: Sinus Patris, quid est, nisi affectus in ch●●i●ati veri Patris per naturae unionem in filium: What is the bosom of the Father, but the affection of true charity of the Father, by the union of nature toward the Son, etc. Whereupon it followeth, that the Son only, who is of the same substance and nature with the Father, hath seen him. But the souls and spirits of the Saints are not in the bosom of God, nor of the same substance, therefore they cannot see God in his divine nature. 〈◊〉. ibid. 4. Further Bernard thus inferreth upon that place, 1 joh. 3.2. We shall see him as he is, for we shall be like him: Non aliud est videre sicuti est, quam esse sicuti est: It is no other thing to see him as he is, than to be as he is, etc. But we shall not be altogether like unto God, only in some sort, therefore we shall not see God in his nature perfectly or altogether. 5. Therefore, whereas the same Bernard saith, Talis visio non est vita praesentis, etc. Such a vision (to see God in his nature) is not in this life present, but is reserved for the time to come, etc. And Augustine; Promittitur sanctis in alia vita: Ad Paulin●● de videndo Deo. That fight is promised to the Saints in the next life, etc. they must be understood to speak by way of comparison, that in the next life we shall see God in his own nature, that is, more fully and clearly than we can see him here: not that indeed the divine nature shall then be comprehended of us. There is great difference between the fight of God here now, and that which we shall have of God then: now our light is in us, per modum passionis transiuntis, as an impression or passion passing, 2.2. qu. 171. ar. 2. in Cor. as the light is in the air: than it shall be in us, per modum forma permanentis, as a form remaining, as the light is in the body of the Sun, Thomas. who seemeth sometime to think, that the Saints shall see the divine essence in the next world. But he and the rest that so write, must be interpreted and understood with a distinction: for as there is a twofold sight or knowledge, una simplex, qua res aliqu● tota videtur, prout est; a simple and absolute knowledge, whereby a thing is seen wholly as it is, that nothing thereof be hid. And thus God is not seen in his divine essence, no not of the Angels: there is another vision or sight called of the Schoolmen, comprehensiva, a comprehensive, or rather apprehensive vision, whereby God is attained unto and apprehended: Non qualis quantusque est, sed quatenus à natura creat● cognosci vult, & potest; Not such as he is in his greatness, but as he is willing and can be known of the creature, Simler. Pelarg. If then the divine essence cannot be seen as it is, fully and wholly, neither of Saints nor Angels in the next life; then let it be considered how rash and inconsiderate these positions are: to call it a paradox, to say God is invisible, incomprehensible: that we shall participate with the Godhead, be capable of the divine substance: that there is not any thing of God, which his Saints shall not see: which bold assertions have been vented of late by a new Dogmatist; R. P. his Apology, pag. 204, 205. against the which I will oppose the judgement of a reverend writer and father of our Church: In the life to come we shall in far more excellent manner see God, yet not simply, neither as he is, because he is infinite, nor still finite, though changed from our corruption: So no way can God be seen (as he is) of any creature, either with his bodily sense, or with his mind in this life, or that to come: yea, such a measure shall be afforded to us, as no heart can comprehend now the comfort of it, B. Babington. QUEST. XLVIII. Whether Moses here had a sight of the divine essence. Vers. 20. THou canst not see my face. 1. Some are of opinion that Moses saw the divine essence of God in the mount. Thomas Aquinas seemeth to incline to this opinion, upon the authority of Augustine: Deus supernaturaliter & super communem ordinem, mentes aliquorum in hac carne viventium, usque ad visionem essentiae suae elevavit, etc. God supernaturally and above the common order, hath lifted the minds of some in the flesh to the vision of his divine essence, as Augustine saith of Moses, and Paul, lib. 12. super Genes. and libr. de videndo Deo, 1. p. qu. 12. art. 11. in Cor. Thomas. Tostatus also affirmeth the same, that Moses saw the divine essence, though not at this instant; for otherwise God had not satisfied Moses request, neither had showed him all his good, which he said he would cause to pass by him. Contra. 1. But Augustine affirmeth otherwise, that Moses here had not his full desire; Non videbat Deum in tanta familiaritate, ut desiderabat videre; He saw not God in this great familiarity, as he desired to see him: nec desideranti fuit hoc concessum, neither was this granted unto his desire, to see the essence of God. 2. God caused all his good to pass by him, that is, as Vatablus expoundeth it, vestigia omnium bonorum, certain footsteps of all his goodness: or as Oleaster, God himself passed by, in quo sunt omnia bona, in whom are all good things. The Lord both showed unto Moses a spiritual vision, in the proclaiming of his epithets and names, and a sensual, in exhibiting a glorious representation; yet it followeth not that he saw his divine essence. 1. Wherefore it is the sounder opinion, that Moses did not here see the divine essence itself, but only some demonstration of his glory, as his humane capacity was able to receive. Ibid. ubi supra. 1. Irenaus giveth instance of Moses, Helia●, Ezechiel, Daniel, that none of them saw God in his divine nature and essence: concerning Moses he showeth it out of this place, where Moses desired, manifest●● videre Deum, to see God manifestly: but the Lord answered him in effect, that, impossibile est homini videre Deum, it is impossible for man to see God. And Helias, after the mighty wind, earthquake, and fire, heard a soft and still voice, which signified the coming of Christ in the flesh, which should be, post illam legem, qua data est per Mosem mitis & tranquillus, etc. which should be mild and peaceable after that (rough) law, which was given by Moses, wherein he should not break a bruised reed, nor quench the smoking flax: these were but similitudines claritatis Domini, & prophetiae futurorum, similitudes of the brightness of the Lord, and prophecies of things to come. So Ezechiel, in that heavenly vision, saw only the similitude of a throne, and the similitude of the Son of man upon it: and he saith, Hac visio similitudo gloria Domini; This is the vision of the similitude of the glory of the Lord, Ezech. 1.28. So in the fiery oven wherein Shadrach, Mesach, and Abed●●go were put, the fourth that was seen to walk with them, is said to be similis filio Dei, like to the Son of God, Dan. 4.24. And Dan. 7.23. it is said, As I beheld in visions by night, behold one like the Son of man came in the clouds of heaven; Out of these places Irenaus inferreth, that none of all these did see the divine nature and essence of God. 2. So also Chrysostom, Nec principatus, nec potestates in coelestibus noverunt Dei substantiam; non item Paulus, aut Ezechiel, atque Esaias; Neither the principalities, De incomprehensib. Dei nature. hom. 4. nor the powers in heaven have known the substance of God; no not Paul, Ezechiel, or Esaias, etc. and this he groundeth upon these words in the Gospel; No man hath seen God at any time: he addeth further, Tum ex his, quae Mosi denegat, etc. liquidum hoc habetur; and this further is evident by that which was denied unto Moses: Cum ille sensu oculorum Deum videre concupisceret, etc. when he desired to see God with the sense of his eyes. 3. Cyrillus doth gather as much upon the Lords answer to Moses; Ille ad Mosem clare dixit, Super Joan. lib. 1. cap. 12. quia nemo videbit faciem, etc. He said evidently to Moses, because no man shall see my face, and live. 4. Ambrose also saith: Irritus quidem erat postulationis affectus, sed affectus probabilis servi; In Psal. 119. His affectionate desire was frustrate, but yet it was a reasonable desire. 5. Hierom. also is in the same mind: Faciem Dei juxta naturae sua proprietatem nulla videt creatura; In Isaiam cap. 1. No creature can see the face of God in the property of his own nature. 6. But whereas jacob saith, I have seen God face to face, Gen. 32.30. which is here denied unto Moses; Thomas Aquinas well interpreteth that place, that whereas it is said, that jacob saw God face to face, 1 part. qu. 2. ar. 11. in Cor. Referendum est, non ad ipsam essentiam, sed ad figuram, in quo representabatur Deus; It must be referred not unto the essence of God, but unto that figure, wherein God was represented, etc. Otherwise it is not to be doubted, but that Moses saw more than jacob did: and there is no question, but that this was the most clear sensible vision of God's glory that is to be found in all the old Testament: for none of the Fathers saw the Lords backparts, but only Moses; Oleast. yet neither jacob there, nor Moses here saw the divine essence: Nunc majus aliquid & prastantius obtinet, non tamen ut Deum perfecte videat, etc. Moses obtained a more excellent thing than jacob, yet not to see God perfectly, as he is in himself, but as the capacity of humane nature was able to bear, Calvin. 7. Alcuinus giveth this reason, why Moses, when it is said the Lord spoke with Moses face to face, saw not the divine essence: for than he would not have said afterward, ostend mihi teipsum; Lib. 2 de Trinitat. cap. 16. Show me thyself, or thy glory: Apparuit ergo ei Deus in ea specie qua voluerat, non ipse autem apparuit illi natura propria; God therefore appeared unto him in that manner, he would not in his own nature, etc. 8. Simlerus addeth further: he saw only the backparts of God, Non vidit igitur naturam & substantiam; Therefore he saw not his nature and substance. And whereas notwithstanding the Lord is said to have talked with Moses face to face, that is only to show a difference between that clear vision which Moses had, and other visions showed to other Prophets, not so clear, Simler. 9 Lyranus then here is deceived, who affirmeth, that though the vision or sight of the divine essence was not now granted to Moses; Tamen alias fuit concessa in vita praesenti; Yet it was granted at another time in this life present. But the reason here used by the Lord, that no man can see God and live, is general excluding all men, while they live here, from the vision of God's nature and essence. And as Tostatus reasoneth, Non videtur esse aliud tempus inconvenientius, etc. There seemeth no time to be more convenient for Moses to see God's essence in, than this, when Moses made that request unto God, qu. 17. yet Tostatus likewise is deceived, who thinketh, that Moses at this time did see the divine essence. QUEST. XLIX. Of the meaning of these words, No man shall see me and live. Vers. 20. THere shall no man see me and live. 1. Gregory Nyssenus giveth this sense of this place, not that the sight of that glorious face should be the cause of death: Nam quomodo vitae facies, causa mortis esse poterit? For how should the face of life be the cause of death to those that approach or come near unto it? But to show, because the divine nature exceedeth all knowledge, that he which thinketh God to be any of those things, which are seen and known, vitam non habet, hath no life: Non est ergo vita quod cognoscitur; That then is not life, which is seen or known, and so cannot give life, etc. He maketh then in effect, this to be the meaning of these words, No man shall see me and live: think not that, which thou seest of one, to be God able to give life. But the Lord speaketh here, not of any inward opinion, but of the present sight and contemplation of God, which Moses decreed: and by face, he meaneth not any thing beside himself, that is seen of him, but his essence and nature, that which himself is: no man can see that, and live. 2. Procopius seemeth to approve this sense, that they which live here according to the flesh, cannot see God: but they may see him, Non secundum carnem ambulantes; Which walk not according to the flesh. But Procopius may answer himself by a distinction, that there is, prima Dei facies, the first face of God, which is his divine essence, which is indeed invisible, & ne●ini mortalium visa, and never seen of any mortal creature: there is, secunda Dei facies, as second face of God, which is his grace and favour, which is seen by faith: of this sight of God our blessed Saviour speaketh, Blessed are the pure in heart, for they shall see God, etc. But the Lord speaketh here of the sight of his first face, which is invisible, for Moses lived not according to the flesh, and yet he is denied this sight; and afterward he is granted to see the backparts, which he could not have seen, if he had been carnal, not spiritual. 3. Rupertus thinketh, that as before the Lord spoke unto Moses in the person of the people, Pro parte electorum; In respect of the elect among them; I will cause all my good to go before thee: so he speaketh this, pro parte reproborum, in regard of the reprobate and wicked among them, that they should not see God's glory, and live: because they were appointed to die. So Rupertus maketh the force of this speech, to consist in the word Then, thou canst not see my face, that is, the wicked and unbelievers among the people. But this exposition cannot stand. 1. Because the reason is general, No man shall see me, and live: no man whatsoever 2. The emphasis lieth in the word face, for his backparts it is granted Moses to see. 3. And the Lord meaneth here Moses person, not in him the person of the people; as the whole narration following showeth, how the Lord would put Moses in a cleft of a rock, and cover him with his hand, while he passed by, etc. 4. Another exposition is this: Qui ex opposito Deum aspicit, non vivet; He which doth see God's face, as opposite, and coming against him, shall not live: Discat homo Deum sequi; Let a man seek to follow God, etc. not as it were to meet God in the face, or to oppose himself against him: for vice is opposite to virtue. So also Gregor. Nyssen. Epis●●l. 112. 5. Augustine thus interpreteth: No man can see God and live: Nemo potest eum in hac vita videre vivens sicuti est; No man can see him while he liveth in this life, as he is,. So also Lyranus, Vatab. jun. annot. But th●n this should only be a repetition of the same thing: Thou canst not see my face, for no man living can see my face. It better containeth a reason of the Lords former answer, why Moses could not see God's face and glory, Quia non expediebat; because it was not expedient, jun. in Analys. quia exitiale foret; because it would be to his destruction, Calvin. 6. Wherefore, as Gallasius well noteth: Rationem subjungit, etc. God adjoineth a reason, why Moses would not see God's face, because such is the imbecility of man's nature, Vt pracelsam ejus splendorem sustinere neque●t, that it is not able to sustain or endure his excellent brightness, etc. This then is set down, as an effect or consequent of the seeing of God's face, that it would so oppress them, and astonish them, that they could not live after. And that this is the meaning, it appeareth both by Jacob's speech, that counted it as a singular benefit, Gen. 32.30. that he had seen God face to face, and yet his life was preserved: yet indeed jacob had not seen the very divine essence at that time. So Manoah Sampsons' father said to his wife, We shall surely die, jud. 13.21. because we have seen God; they thought they had seen God, whereas it was an Angel only which they saw. But yet by these examples it appeareth, how they did understand this saying, No man can see God, and live: Neminem posse citra mortem Deum facie ad faciem videre; That no man without peril of death, can see God face to face, Oleaster. Irenaeus also confirmeth this sense out of the new Testament, as john saith, when he saw that vision, Apoc. 1. vers. 17. Lib. 4. advers. haeres. Valentin. cap. 37. I fell at his feet as dead, ut fieret, quod scriptum est; that it might be fulfilled, as it is written, No man can see God and live. Ambrose well giveth the reason hereof: Si Solis radios oculi nostri ferre non possunt, etc. If our eyes cannot endure the sight of the Sun beams, Lib. de bon. mor. cap. 12. if one creature cannot behold another, sine offension sui, without hurt of itself, how can any, fine periculo sui, without great danger unto himself, behold the glistering countenance of his Creator? Fulgor ille tantae Majestatis nos in nihilum redigeret; The brightness of so great a Majesty would bring us to nothing, Calvin. Simler. 7. Tostatus alloweth this sense: Immediate ut viderit, morietur; Whosoever should see God's face, should immediately die after it. But he restraineth it only to the sight of the body, because the eye could not endure to behold such an excellent object: but he saith, it cannot be understood of the seeing of the divine essence in the soul: for that, Non causat aliquam passionem in corpore: for the inward and intellectual sight, doth not cause such a passion in the body, as wherewith the harmony thereof should be dissolved, qu. 18. Contra. 1. As though the soul of man may not be as well oppressed, and astonished with an excellent intellectual object, such as is the essence of God, as the bodily sight may be with a sensible object? 2. And the astonishment of the soul, may also work upon the body; as we see, when the soul is with grief and care oppressed, the body also is therewith affected. 3. Cajetan hereof thus noteth: Quamvis excellens intelligibile non corrumpat intellectum, sed confortet illum, est tamen illi improportionatum, & excedit capacitatem illius, & hoc est opprimere illum: Though an excellent intellectual object, do not corrupt or destroy the understanding, but comforteth it, yet it is unproportionable to it, and exceedeth the capacity thereof, and so doth in a manner oppress it, etc. QUEST. L. What place this was in the rock, which the Lord here speaketh of. Vers. 21. BEhold there is a place by me, etc. Thou shalt stand upon a rock, etc. 1. Cajetan understandeth this place in the rock, in a spiritual sense: Moses erecta & fixa ment elevatus, that Moses as it were lifted up with a settled and upright mind, etc. should address himself to this vision. 2. Procopius thus understandeth, Petra est Christus, & hac petra est locus apud Deum; The rock is Christ, and this rock is that place with God, as our blessed Saviour saith, He that seeth me, seeth my father. 3. Augustine will not have it understood of any material place: Qui enim locus non penes Deum est? Quaest 154. For what place is there not with God? who is every where present: Ecclesiam ergo significat; He therefore hereby signifieth his Church. 4. But it is evident by this whole description, that the Lord meaneth the very rock in Horeb, where Moses should be set, In rupe qua sole● apparere; in the rock where I used to appear unto thee, Vatab. In monte Sinai, ubi consuevi tibi loqui; In mount Sinai, where I use to speak unto thee, Lyran. Tostat. So also Chrysostom, Vidit & Moses, sed extra per cavernam & in petra; Moses also saw God, In Serm. de Spirit. sanct. but outwardly in a rock thorough a cleft. 5. Fuit hac petra corporea; This was indeed a material rock, in a cleft whereof Moses was put, but it signifieth the true rock Christ, by whom we attain to the true knowledge of God. QUEST. LI. How the Lord is said to cover Moses with his hand. Vers. 22. I Will cover thee with my hand, etc. 1. Gregorius Nyssenus thus expoundeth these words: Qui ad Christum pervenit manu Dei tectus est, manus autem Dei creatrix omnium rerum virtus; He that is come unto Christ is covered, as with God's hand: and God's hand is the power, wherewith all things are created: but this sense cannot stand; for the Lord doth not remove his hand or protection from them, which are placed in the true rock Christ, as the Lord is said here to remove his hand from Moses. 2. Pelargus understandeth the removing of the hand, De collapsione politiae Mosaicae post adventum Christi, of the removing and falling of the politic state of Moses commonwealth, after the coming of Christ. But the text describeth a thing now presently done. 3. Simlerus thinketh it is but a phrase of speech, as we use to put our hand before our eyes, when we look upon the Sun: Sic oculi Mosis teguntur; so Moses eyes are hid, that they should not be dazzled with God's glory. So junius taketh it to be, humanitus dictum, to be spoken according to the use of men, I will hide thine eyes. 4. Tostatus thinketh it was, quaedam nubes densa, a certain thick cloud, which covered the hole of the rock, till the Lord passed by, qu●st. 19 So also Calvin; Dei manus pro caligine accipitur, etc. The hand of God is taken for a mist, and darkness put before Moses eyes, that they might not be intent curiously to look further than was meet. 5. But there is nothing to the contrary, why this may not be added further, that this cloud put before Moses eyes, might not also have as it were the fashion of an hand: Ponam quasi figuram manus mea super te; I will put as it were the figure of my hand upon thee and hide thine eyes, Lippom. not that the hand of that glorious body, the backparts whereof Moses saw, did cover Moses eyes: for it being also lightsome like unto the rest of that heavenly body, could not hide his eyes: and Moses should first have seen the face and countenance of that body, before the hand had been laid upon his eyes. But it was some cloud or thickness of the eyes, which might be spread upon Moses face as an hand. QUEST. LII. Why the Lord covered Moses with hi● hand. ANd though Moses was put into the cleft of the rock, yet it was necessary that his eyes should be hid by such means, from seeing the glorious face of the body appearing: 1. For neither could the cleft of the rock so hinder Moses sight, but that as the Lord passed by in tha● place where the hole was, his face also should have been seen. 2. And if Moses had shadowed his eyes with his own hand, it had not been so safe: for he might have removed it as soon as he heard the voice. 3. Neither was the hearing of the voice a sufficient direction, when Moses should look out: for either he might have beheld this glorious fight too soon, before the Lord was passed by, or stayed too long: therefore it was requisite that some such covering should be put before his eyes, that by the removing thereof he might know when it was lawful for him to look, Tostat. qu. 20. QUEST. LIII. Why the Lord put Moses in the cleft of the rock. BY the cleft of the rock, wherein Moses was put: 1. Theodoret understandeth, fidei oculum; etc. the eye of faith, whereby we understand those things which cannot be seen with corporal eyes. 2. Rupertus thus interpreteth, Ponam te in foramine petra, id est, omnem verum Israelitum in fide passionis mea; I will put thee in the hole of the rock, that is, every faithful Israelite in the faith of my passion. 3. Hierom thus applieth it, Petra ref●gium leporibus est, etc. The rock is a refuge to Gonies, In Matth. cap. ●. and Hares: Timidum animal in petrae cavernas se recipit; A fearful beast doth betake itself to the holes of the rock. So Moses fleeing out of Egypt, Lepusculus Domini erat; was as the Lord's Hare. 4. But that other application of Hierom is more fit: Vnaquaeque anima per foramen, & quosdam tenebrosas cavernat aspicit veritatem; Every soul by certain holes and dark crannies seeth the truth. In Ecclesiast. cap. 12. 5. Lippoman maketh this collection: I will reveal myself before thee in great majesty: Ac ne prae ea concidas, ponam te inforamine petrae, ut firmus constes; And lest thou shouldest be cast down by it, I will put thee in an hole of the rock, that thou mayst stand strongly. And to the same purpose Gallasius: Deus apponit manum, ut infirmitatem sublevet; God putteth to his hand, to help his infirmity. Simlerus addeth further, that he was put in the hole of the rock, ne absorbeatur ab immensa Dei luce; lest he should be swallowed up of the exceeding great glory of God, as he● passed by. 6. But the proper historical meaning thereof was, because God would not have Moses to see the forepart of that glorious body, which should pass by: if he had been abroad he might have chanced to see his glorious countenance; but being set in the rock, Solum poterat videre ad unam differentiam positionis; he could but see one way, toward the cleft or hole of the rock, Tost. q. 18. which sense is touched by Chrysostom before. qu. 50. And hereby mystically also is insinuated: Quod Dei cognitio continget exigua tantum ex parte, etc. that the knowledge of God is but in a very small part attained unto, while we live here, Siml. QUEST. LIII. What is understood here by the Lords backparts. Quaest 154. in Exod. Vers. 23. THou shalt see my backparts. 1. Augustine giveth this sense: Hoc postea factum est in eyes, quo● significabat persona Mosis, etc. This came to pass in them, who are signified here in the person of Moses, that is, the Israelites, who, as the Acts of the Apostles show, afterward believed, when Christ's glory was passed out of the world to heaven, etc. So also Rupertus, and Gloss. interlin. But here was somewhat presently and actually performed unto Moses, as is evident by the whole description, both of the place and manner. 2. Gregor. Nyssen. thus expoundeth: Docetur Moses, etc. Moses desiring to see God, is taught how God may be seen: Sequi enim Deum cord & anima semper quocunque ducat, idipsum est totum videre; For to follow God in heart and mind always, whether soever he leadeth, that is, to see God, etc. Qui ●●tem sequitur, non faciem, sed tergum aspicit; But he which followeth seethe the back, and not the face, etc. But this sense cannot be received, because it taketh away all visible demonstration of God's glory here, which was the thing that Moses desired. 3. Procopius by the backparts understandeth, the knowledge of God by the creatures: Invisibilia Dei ex creatione; The invisible things of God are seen by the creatures. So also Borrhaius. But this knowledge of God was ordinary, and granted unto Moses at other times: here he hath an extraordinary demonstration of God's glory according to his desire. 4. Tertullian referreth these backer or latter parts to the latter times of the Messiah: Gloria mea, quam videre desideras, posterioribus temporibus revelabitur; My glory, which thou desirest to see, shall be revealed in the latter times. But the Lord speaketh here of some thing presently done. 5. Some by posteriora, these backer parts do understand, Effecta & opera, the works of God, whereby he is known, tanquam ex posterioribus, as by the backer parts; as the Lord proclaimeth himself in the next Chapter by his epithets and properties, Gallas. Lippom. Ferus. But this interpretation also taketh away all visible revelation of God's glory, which is intended by the letter of the text. 6. Cajetan thinketh, that hac scripta & dicta in metaphora, these things were said and written in metaphors: and by the face he would have understood only majus lumen, a greater light, and by the backer parts, and the removing of the hand, minus lumen infusum, a less infused light, etc. So he taketh all this to have been only a present illumination of Moses mind. But if Moses mind only had been illuminated, he needed not to have been set in the cleft of the rock, which was in that place: this placing and disposing of Moses to see, showeth that there was an actual visible demonstration of God's glory. 7. Borrhaius by these back parts would have understood the shadows of the Law, Qua corpus, quod est Christi tanquam posteriora sequuntur, etc. which follow the body which is Christ's, as the backparts. But Moses not only now, but before this did in the shadows of the Law behold the mysteries of Christ: therefore this was an extraordinary revelation of God's glory beside that. 8. Nazianzen by the back or backparts understandeth any thing whereby the Lord is showed and made known unto us, In oration. de composit. disser●nd● ratione. Vt tamen naturam illius non contingat; so that it concern not his very nature; like as they which cannot behold the Sun itself, may see the beams thereof shining in the water. So the Genevense have this annotation: My backparts, that is, so much my glory, as in this mortal life thou art able to see. So junius also seemeth to interpret it, Aliquam gloriae mea imperfectam imaginem; Some imperfect image of my glory. But this had been no extraordinary thing: for Moses before this had seen God's glory and power diverse ways in that manner revealed unto him, as in his great works and miracles. 9 Lyranus taketh it only for a general and confused knowledge of God: as by the backparts, one may be discerned that he is a man, but not that he is Socrates, or Plato, this or that man. But such knowledge of God Moses was never without, that he needed not to have made any special request for the same at this time. 10. It is resolved then, that there was a visible representation of God's glory at this time showed unto Moses: as Calvin saith, Exhibita fuit oculis visio; A vision was showed unto his eyes. But what kind of sensible vision it was, there is likewise some question. QUEST. LIV. What manner of visible demonstration this was here showed unto Moses. 1. RAb. Cahadiagon thinketh, that this, which Moses saw, was only an exceeding bright cloud, which on the forepart was of that shining brightness, that no mortal man could endure to behold it: but on the backer part it was not so bright. But the very description of face, hands, backer parts showeth, that, that which Moses saw had some similitude and likeness. 2. Irenaeus taketh it to be the vision of a glorious body, but now only promised, and performed, In novissimis temporibus, etc. quando Moses cum (Christo) confabulatus est in altitudine montis; In the latter times, when Moses talked with Christ in the top of the mount, and together with Helias saw him there transfigured. But it is evident by the text, the Lord describing the present place, where Moses should be set to see this vision, that it was presently showed him. 3. Tostatus agreeth, that there was showed forthwith unto Moses, quoddam luminasum corpus, a certain bright body, the countenance whereof was so glorious, that Moses could not endure to behold it: which exceeding lightsome and glorious body he thinketh well to have been only form and prepared of God, not by any Angelical power: for such glorious brightness exceeded the work of any creature: neither was the other naturally capable thereof. But herein he is greatly deceived, in thinking that this body was assumed, not by God himself, but by some Angel: which he would prove both by the motion thereof, and by the speech which was uttered, both which were done successiuè, successively in time, whereas the Lord worketh in an instant, quest. 23. Contra. 1. It is evident in the text, that this glorious body and humane shape was assumed by God himself even the Lord Christ: both because the Lord saith, I will pass by, and he saith, thou canst not see my face: but if an Angel had stirred this body, it had been an Angel's face, not Gods, and an Angel had passed by, not God himself. 2. Seeing the Seraphims covered their face with their wings, as not being able to behold the glory of the Lord, whom the Prophet saw sitting as upon a throne, Isai. 6.1, 2. how i● it like the Angels should stir and move that body, the glory whereof they could not behold? 3. And seeing all things are possible unto God, he maketh the feet to go, and the tongue to speak, can he not much more give motion and speech at his pleasure, either with or without the ministry of Angels? 4. Wherefore it is the most probable opinion, Deum humana effigie pertransisse; that God passed by Moses in an humane shape, Oleast. Transiit in assumpta forma; he passed by in an assumed shape or form, Osiander. And it is not unlike, but that the Lord Christ appeared now unto Moses in that glorious manner, wherein he was transfigured in the mount, in the days of his flesh, when his face did shine as the Sun: saving that Moses being not yet glorified, as he was then, could not now endure to see his glorious countenance, as he did then: he saw now only his back parts, not naked, but clothed in glorious manner: both because the Lord had given a law to cover their naked parts, that they should not appear, Exod. 20.26. And that the figure might answer unto the body; because in mount Tabar, when Moses and Elias talked with God, not only Christ's countenance did shine as the Sun, Matth. 17.2. but his raiment also was as white as the light. The reasons which lead me to condescend to this opinion, that such a glorious humane shape now appeared to Moses are these: 1. Because this demonstration best agreeth to the letter of the text, which must not be drawn from the plain and historical sense, but where there is necessity, and some inconvenience is like to ensue of the contrary: so that this sensible vision of God is most answerable to Moses request, and to the Lords grant and concession here made unto him. 2. The history of Moses transfiguration in the mount in the sight of this Moses, and Helias, doth help also to interpret this place. 3. The end and scope of Moses desire was to receive some visible sign and seal of the Lords reconciliation with his people, which was best performed this way. QUEST. LV. Where the Lord promised, that Moses should se● his back parts. Vers. 29. THou shalt see my back parts, etc. 1. Tostatus thinketh, that Moses was at this time with God in mount Sinai, where the Lord promised him to see his back parts: which he would gather out of these words of the Lord: Behold there is place by me: that is, here in this rock wherein I now speak with thee, qu. 18. But this cannot be so: for Moses was not yet called up into mount Sinai, which followeth afterward, chap. 34.2. and after he went up thither to the Lord, he continued there forty days, and forty nights with the Lord, and all that while came not down: but Moses went down from this place to give notice to the people not to come near the mount, chap. 34.3. 2. Osiander taketh it, that all this communication was between the Lord and Moses in the Tabernacle, where it is said that the Lord spoke with Moses face to face, vers. 11. But this is not like neither: for vers. 21. the Lord saith, there is a place by me: that is, not far off in the mount, where I use to commune with thee: it seemeth then that the Lord was in some part of the mount by the description of the place in the rock. 3. Therefore it is like, that this communication was had between the Lord and Moses, not in the top of mount Sinai: for then the Lord at this time would have showed this sight, which was not done till afterward, when the Lord proclaimed his name jehovah before Moses, which followeth in the next Chapter, chap. 34.7. Gallas. But Moses went up to some part of the mountain, the next day after the slaughter of the people, chap. 32.30. where he had all this conference with God, which is declared in this Chapter, saving that it is somewhat interrupted by the inserting of that narration of the people's laying aside of their best garments, and Moses removing of the Tabernacle out of the host, vers. 7. to vers. 12. 4. Places of Doctrine. 1. Doct. That the contemplative life should not hinder the active. Vers. 23. AFter he returned to the host. Moses did not dwell in the Tabernacle, which he pitched without the host, but returned again to the camp, after he had talked with God, to attend the business of the people, which showeth that men should not be so much given to the contemplative life, as to neglect their callings, and to withdraw themselves from doing good unto others. As some in time past, for love of solitary life, being fit for their gifts to be employed in the Church, did utterly refuse all kind of calling therein. But this is not the fault of this age: Nimius ambitus jam damnandus; too much ambition in seeking of preferment in Church and Commonwealth, is now rather to be condemned, Simler. But our blessed Saviour showeth by his example, what a good temper should be made of the active and contemplative life, who in the day time taught in the Temple, and in the night went out, and abode in the mount of Olives, there giving himself to prayer, Luk. 21.37. 2. Doct. Grace with God, is of mercy, not by works. Vers. 12. THou hast found grace in my sight. Oleaster hereupon noteth, that man is said to find grace: Quia eam quasi thesaurum casu invenit, non su● industria aut labour; Because he findeth it unlooked for, as a treasure, not by his own labour or industry, as the Apostle saith, Rom. 9▪ It is not in him that willeth, or runneth, but in God that showeth mercy. 3. Doct. The Lord knoweth all his Elect by name. Vers. 12. I Know thee by name. This showeth that God hath a peculiar and particular knowledge of the elect; as here Moses is known unto God by name. And lest any should think, that this was a special privilege unto Moses, that he was more known unto God, than another; Procopius addeth, I think it were better, ut universaliter ille locus accipiatur de omni, qui eadem, qua Mosis pollent sanctitate; That generally this place be understood of every one, that is endued with Moses holiness, etc. So the Apostle maketh a general doctrine of it; 2 Tim. 2.19. The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his. 4. Doct. That there is mention made in Moses of everlasting life. Vers. 20. NO man shall see me, and live. Cajetan well urgeth this place against those, which think there is no mention made in Moses of everlasting felicity. For if no man should see God after this life, it had been sufficient to say no man shall see me at all: therefore in adding, and live, he insinuateth, Quod adempta hominis vita poterit homo videre ipsum; That when this life is taken away, a man may see him, etc. As the Apostle saith: When he appeareth we shall be like him, for we shall see him as he is, etc. 1. joh. 3.3. 5. Doct. A difference between the decree of election and reprobation. Vers. 19 I Will show mercy to whom I will show mercy. Marbachius here observeth the difference between election and reprobation; Electio citra respectum operum nostrorum est; Election is without the respect of our works: but, Damnatio & reprobatio non est sine operum hominis respectu; Damnation and reprobation is not without respect of men's works: for if it were otherwise, it would follow, that the absolute will of God is the cause of their damnation, which were contrary to the Prophet, I will not the death of a sinner. Ezech. 18. The Apostle indeed calleth the vessels of wrath, prepared to destruction, as it is said, He hath prepared the vessels of mercy unto glory. Rom. 9.23. But yet with this difference, it is said actively, that God hath prepared the one to glory, his will and decree is the only cause of their election, without any foresight of their works: it is of his mercy, as here the Lord saith to Moses, but the other are said passively to be prepared, because first the Lord doth, Eos in sordibus suis relinquere; leave them in their filthiness, and upon the foresight of their sin, decree them unto everlasting damnation. God doth, sponte praeterire, of his own will, as he electeth some, so pretermit others: but the decree of actual condemnation, is upon the foresight of their sin. See more Synops. pag. 822. 5 Places of Controversy. 1. Controu. Of the corrupt reading of the Latin text. Vers. 15. WHereas the Hebrew text here readeth to this effect; If thy face go not with us; The Latin text changeth it thus, If thou go not: which Tostatus justifieth thus, that Hierom Cautissime mutavit; did most warily change it, because there should otherwise seem to be no difference between the Lords answer, and Moses reply, as now there is, for by my face, the Lord might understand his Angel. But Moses is not contented, that God's Angel go with them, but requireth that the Lord himself would be their guide. Contra. 1. If the Latin translator were cautelous in altering of the original, reading for, If thy presence go not, (If thou go not) than it would follow, that it is an oversight in the original: and what is this else, but for man to take upon him to correct the enditing of the Spirit? 2. By God's face and presence, Moses understood, not any Angel, but God himself, as vers. 20. the Lord by face understandeth himself: Thou canst not see my face, for there shall no man see me and live. 3. Neither doth the difference between the Lord's speech, and Moses reply consist in that distinction, as is showed before, quest. 31. the like error is committed before, vers. 13. where the Latin Interpreter readeth, Show me thy face, for show me thy way. 2. Controu. That our calling is altogether of grace. Vers. 19 I Will show mercy to whom I will show mercy. Ambrose hereupon inferreth well: Quod Dei gratiam nemo praeveniat merito suo, Epist. 84. ad Demetriad. etc. That no man preventeth God's grace by his merit: as he further proveth by that place of the Apostle, 1 joh. 4.10. Herein is love, not that we loved him, but that he loved us. And that of S. Paul, Tit. 5. Not by the works of righteousness, which we had done, but by his mercy he saved us: then away with the works of preparation, or merits of congruity, that any man by his own endeavour could make a way for his calling. 3. Controu. Against free will. FUrther, by this text may be convinced that erroneous collection of Chrysostom, who seemeth to think that this is but a phrase, to ascribe all to God's mercy: Quia cujus est amplius, totum esse dixit; Because all is said to be his, whose the most is: Nostrum est eligere tantum & velle, etc. For it is our part only to choose and will, it belongeth unto God to effect, and bring unto perfection, etc. And so he concludeth: Neque Deus totum suum esse voluit, ne sine causa videatur nos coronare, neque iterum nostrum, ne in superbiam incidamus: For God would neither have all to be his, lest he should seem to crown us without cause, nor yet all to be ours, lest we might be proud. But Bernard better applieth that saying of the Apostle, It is not in him that willeth, etc. Is qui vult & currit, Lib. de great. & liber arbit. non in se, sed in eo, à quo accipit & velle & currere debet gloriari: He that willeth and runneth, must rejoice not in himself, but in him, from whom he receiveth to will and run, etc. So comparing free will and grace together, he saith: Totum qui lem hoc, & ●o●um illa, sed ut totum in illo, s●e totum ex illa; This doth all, and the other doth all, but as all is wrought in the one, that is free will, so all is wrought by the other, that is grace. Hugo de S. Victor. to this purpose, answering to this question, why God doth confer his grace upon one more than upon another; hath this excellent resolution 1. Some think (saith he) that God cannot do otherwise than he doth: But this were to lay a necessity upon God, who is most free. 2. Some affirm, that there is in some more than other, Quoddam s●mi●arium virtutis: A certain seed of virtue, which maketh him more apt to receive grace than another: but this is also false, seeing we are all alike by nature. 3. Some do resemble it thus, that grace is offered unto all, like as a man should be bidden to go up and take his meat, which is showed him in the top of a tower, but he cannot go up without a ladder, and so still he must have one grace after another. But he misliketh this also, because all is ascribed unto grace, nothing to man's endeavour, as though he should sit down, and do nothing. 4. Some make this demonstration, that grace is offered to a man, as when a rope is let down into a pit, to draw one up, who putteth to his hand, and layeth hold of the rope, and so he cometh up: but this he refuseth also, because somewhat here is given unto man without grace. 5. Some make grace as the shining of the Sun, which cannot give one light if he shut his eyes: so all have not grace, Quia ille, cui gratiae radius inf●nditur, ●laudit oculos; Because he to whom grace is infused, shutteth his eyes: Vnde merito illi gratia subtrahitur, quia ipse se subtrahit; Whereupon grace is withdrawn from him, because he withdraweth himself. 6. As he doth not reject this answer, so yet he addeth thus much further: that as in this case, like as when a child, that cannot go alone, yet being held by another, findeth his legs, which he could not do, if he had not of himself a natural power of going, and yet all is ascribed to him that leadeth the child: so he concludeth thus, Vt anima promercatur duo exiguntur gratia & naturalis potentia, etc. Two things are required, that the soul should merit (that is, do any thing well) grace, and a natural faulty, yet all the power of meriting, that is, of doing well, is of grace, because the natural faculty, nihil ponit sine gratia, In qu●stionib. super Epist. ad Rom. qu. 338. can do nothing without grace: thus Hugo. So that this is his resolution, that man's freewill in a good act only concurreth, as a natural faculty, but all the goodness of the action is of grace: man by his nature willeth, but to will that which is good, he cannot but by grace. 4. Confut. Against the making of images of God. Vers. 23. THou shalt see my back parts. Bellarmine would prove from hence, Lib. 2. the imagine. cap. 8. that an image may be made of God, because sometime, corporea specie visus est Deus; God was seen in corporal shape. Contra. 1. It followeth not, because God by his authority could make a visible representation of himself, that man therefore of his authority can do it, without God's warrant. 2. Another difference is: this vision was showed to Moses alone, and in a secret place: their images are set up in the view of all, and in public place. 3. This was an image passing, and not continuing, theirs are permanent. 4. This was of the backparts, they picture the very glorious countenance of God. 6. Moral Observations. 1. Observ. Why God doth more severely punish his own people than others. Vers. 3. BEcause thou art a stiffnecked people, lest I consume thee. Hence Gallasius inferreth, Deum sape majora judicia exercere in medio Ecclesiae; That God doth oftentimes exercise greater judgements in the midst of his Church, than in the world, because their contempt is greater, having received more benefits: like as a master of a family will be more offended with his own domestical servants, if they be disobedient, than with strangers. 2. Observ. In time of mourning it is not fit to put on sumptuous apparel. Vers. 5. Put thy costly raiment from thee. The humility of the body, is an argument of the lowliness of the mind: it is not pleasing unto God, that in the time of public mourning, sumptuous apparel should be used: as Oleaster complaineth of a great abuse in the Roman Church, that when women should come to confess their sins, Armant se melioribus indumentis, etc. they use to put on their better raiment, as if they went to a marriage feast. I would the like complaint might not be taken up among us, that nice and proud women, when they should present themselves in humility before God, do deck and adorn themselves, coming rather to be seen of men, than of God. 3. Observ. Of the efficacy of faithful prayer. Vers. 15. THen he said unto him, etc. Moses giveth not over, but continueth still in prayer with a devout importunity, until the Lord had condescended unto him, wherein we see the force of faithful prayer, B. Babing. Teaching us, that we should hold out in our prayers, and apply the Lord with our earnest requests, till he give ear unto us: for the prayer of the righteous availeth much, if it be fervent, jam. 5.16. 4. Observ. Spiritual things first to be begged in our prayers. Vers. 18. Show me thy glory. Ferus here giveth this note: Moses ut plurimum spiritualia petit; Moses doth for the most part ask spiritual things, Which teacheth us, that in all our requests, we should principally beg those things at the hands of God, which concern our souls, as our blessed Saviour saith, First seek the Kingdom of God, and his righteousness, and all these things shall be ministered unto you. 5. Observ. Against the fear of death. Vers. 20. NO man shall see me, and live. Then after death, and this life ended we shall see God: Borrhaius hereupon well noteth, Quam preciosa res sit mors animalis hominis, etc. What a precious thing the death of the body is, which bringeth us to see God: as S. Paul saith, I desire to be dissolved, and to be with Christ, Philip. 1.23. Death then of a faithful man is not to be feared. CHAP. XXXIV. 1. The Method and Argument. IN this Chapter is set forth, the reconciliation itself of the Lord with his people, consisting of three parts. 1. The signs of this reconciliation going before, to vers. 8. 2. The substance of the reconciliation itself, to vers. 29. 3. The signs which followed after Moses was come down. 1. There are two signs of this reconciliation. The first is external and visible, the preparing of the two tables of stone. 1. Commanded to be made by the Lord, vers. 1. 2. With the manner of Moses coming up, and the reverend behaviour of the people in the mean time, vers. 3. 3. And Moses obedience, vers. 4. The second is spiritual, in the proclaiming of the Lords name, either showing his substance, jehovah, or his properties, mercy toward the righteous, or vengeance toward the wicked, to vers. 7. with the effect, Moses humbling of himself, vers. 8. 2. The reconciliation consisteth of Moses humble suit to the Lord, vers. 9 and the Lords gracious answer; wherein the Lord showeth what he will do for his people, v. 10, 11. then what he requireth of them: where are propounded: first, moral laws concerning the avoiding of idolatry, which are 〈◊〉 in number, to vers. 17. then ceremonial, which are three. 1. Of their anniversary and weekly feasts, namely, the Sabbath, vers. 18, 21, 22, 23. 2. Of their first fruits of their cattle, vers. 19, 20. and of their increase, vers. 29. 3. Of the manner of their sacrifices, not to be offered with leaven, vers. 26. 3. The signs following are two: first, the bringing of the second tables, with their writing by the Lord, and Moses preparation thereunto, by his forty days fast, vers. 28, 29. The second is the shining of Moses face, where is described. 1. The manner thereof, vers. 29. 2. The effects, the astonishment of the people, vers. 30. 3. The remedy which Moses used, which was double, the inviting and calling of the people to come unto him, vers. 31, 32. and the covering of his face, vers. 33. when he put it off, when he went in to speak with God, vers. 34. and when he put it on, when he came out unto the people, vers. 35. 2. The diverse readings. I. Vers. 6. jehovah, jehovah, strong, I. jehovah, jehovah, God, B.G. cum caeter. It seemeth rather to be an appellative, than a proper name of the Lord here, because of the distinction, Rebia, over jehovah, which separateth it from the sentence following. I.U.G. Vers. 7. Not making the wicked innocent, B.G.U.I.S. better than, leaving one innocent, B. or with whom none is by himself innocent, L. See the reason hereof, quest. 11. I. Vers. 10. Behold I will make a covenant: before all the people I will do marvels, I. better than, I will make a covenant before all the people, and I will work, B.G. cum cater. for there is a distinction at covenant: and it is in the Hebrew, I will work, not, and I will work. B.G.A.P. Vers. 30. His face shined, B.G.A.P. or, streamed, V. was glorious, S. the brightness thereof was multiplied, C. not, cornuta erat, was horny, L. See afterward the question upon this verse. I.G. Vers. 33. When Moses had made an end of coming, etc. he put a covering, I. or, So Moses made an end, etc. and had put a covering, etc. G. better than, when he had made an end, etc. he put a covering, V.L.S.C. it is better translated in the preterpluperfectense: for then Moses had most need in respect of the people's infirmity, to put a veil upon his face, when he spoke unto them. See the 51. qu. following. 3. The questions discussed. QUEST. I. Wherefore the second tables were given. Vers. 1. Hue thee two tables of stone. 1. The Lord commandeth two tables of stone to be prepared, that it might be a sign of his perfect reconciliation with the people, in these respects: 1. Because by this appeared, that the Lord purposed not to destroy them, for than he would not have given them a law: and this was a sign, that God would go before them, and be their guide still, because he was their spiritual guide in giving them direction by his law, Tostat. qu. 1. 2. And seeing the Ark was appointed to receive and keep the tables of stone, it showed that the Lord purposed, that whatsoever he had before prescribed, concerning the making of the Tabernacle should stand, Cajetan. 3. And that he willeth the like tables in all respects to be made, he thereby signifieth, that he would have all things to return to their former state, Simler. 2. But though God returned in grace unto them, yet in that he prepareth not these tables, as he did the first, but willeth Moses to provide them: he would have, aliquod p●●na vestigium rostare, therein some marks of their punishment to remain: Ac si sanato vulnere maner●t ●●catrix; as though the scar remained after the healing of the wound, Calvin. 3. But the people are not sprinkled again with blood, as they were at the first, as neither now, they which fall after Baptism, are baptised again, but it sufficed only those things to be restored by repentance, which were decayed by their transgression, Ferus. QUEST. II. Why the Lord saith to Moses, Hue thee. Hue thee. 1. R. Solomon doth gather hereupon, because Moses is bid to hew unto himself, etc. that the Lord showed a quarry of Saphir stone, whereout Moses hewed the tables, and so he is willed to hew unto himself two tables of stone, that is, to his commodity: for Moses, he saith, became very rich by the fragments that were left in hewing of the tables. But seeing no such thing is mentioned in Scripture, nor yet by josephus, who was more ancient than R. Solomon, it is rather to be thought to be one of his fables, Lyran. and beside, they lay an unjust and untrue imputation upon Moses, as though he intended, and respected his own profit, whereas all his courses show the contrary, that he sought still the good of the people, and not his own. 2. Cajetan also hath the like note, Dola tibi, non mihi, ego enim non indigeo tua dolatione; Hue to thyself, not for me, for I need none of thy hewing, nor yet any of these tables. 3. But it is rather a phrase of speech in the Hebrew tongue: as, Vado tibi, ibo mihi; Go thee, or, I will go me: wherein the English phrase is answerable unto the Hebrew manner of speech. And this kind of speech is often used, when no profit is intended, as Numb. 13.3. the Lord saith to Moses, shelach 〈◊〉, Mitte tibi; Send thee men, to search the land: which was not to Moses benefit, Oleast. So here, lecut● thee, is added, ex superabundanti, of abundance, more than needeth, Tostat. qu. 2. 4. Lyranus noteth further, that because Moses had broken the first tables, it was just and right that he should make new. QUEST. III. Whether the Lord or Moses wrote in these tables, and why. I Will write. 1. God himself did write the same words in these tables, the ten Commandments, which was in the former, though Moses prepared them: and whereas it is said afterward, vers. 28. He wrote in the tables, it must be referred unto God, not unto Moses: some make this answer, that God did write them, because it was done by his authority, but Moses ministerialiter; Moses ministerially. But that is not like: for whence should Moses have these instruments, wherewith he should grave these letters, seeing he carried none into the mount? Lyranus. But to this reason Tostatus, who doth often without cause oppose himself to Lyranus, taketh this exception: that as Moses had instruments wherewith to hew out of the rock the tables, so he might have other to grave with. Contra. But Moses hewed out the tables after he was gone down from the Lord, before he came up again, and brought them ready hewn and made: Moses then had no reason to carry any instruments with him. 2. The writing mentioned, vers. 27. where the Lord saith to Moses, Write thou these words, is understood of Moses writing, not the ten Commandments, but the other laws given in this place, in an authentical book, not in the tables of stone, Tostat. junius: as further is declared in the questions upon the 31. chap. vers. 18. 3. In that Moses himself hewed these tables, Procopius would have Christ the true Lawgiver shadowed forth; Qui ipse carnis suae lapicida; Who was the preparer and hewer out as it were of his own flesh. But more properly herein Moses resembled Christ, that as the first tables being broken, the second were prepared by Moses: so the law of nature being decayed in man, it is repaired in us by Christ, and the image of God renewed in us, Simler, Ferus. 4. R. Cahadiagon showeth diverse frivolous reasons, why these second tables, fuerunt digniores primis, were more worthy than the first: but he is convinced by this; that the first were both of Gods making and writing: but the latter were only written by the Lord, and prepared by Moses. QUEST. IV. Whether Moses was to be ready the next morning, and why. Vers. 2. BE ready in the morning, etc. 1. Cajetan thinketh, that this was not the next morning, because the tables could not be hewed and finished in one day: but he thinketh only the time of the day to be noted, that he should come up in the morning. But beside that the phrase, Be ready in the morning, or on the morrow, always includeth a signification of the next morning following: Moses should have been left in great doubt and suspense when to come up, if the Lord had not assigned the time: as for the finishing of the work, there is no question, but that Moses being thereunto appointed, and so enabled of God, might dispatch it in a day. 2. Therefore junius opinion is rather to be received, who giveth this sense, as though the Lord should thus say to Moses; Hodie illas expedi, Make them ready to day, that you may come up in the morning: so also Tostatus who thinketh, that when the Lord had thus said to Moses, he descended and made ready the tables against the next day. 3. By this than it is evident, that when the Lord had all that communication with Moses, as is set down chap. 33. that Moses was not gone up to the Lord to the mount the second solemn time, as thinketh Tostatus, where he continued forty days more, for all that while he came not down. See before chap. 33. qu. 55. 4. The morning is prescribed, as Lyranus thinketh, Quia talis hora est convenientier, etc. because that hour is more convenient to talk with God: as also, Quia Deus amat hilarem & obedientem servum; The Lord loveth cheerful obedience, Ferus: and he is bid to come up betimes, as Tostatus thinketh, that the people should not see what he carried, quest. 4. But seeing that Moses spent most of the day in hewing the tables, it is not like that the people were ignorant what he did: and Simlerus thinketh rather, that the people saw Moses bearing the tables. QUEST. V. Why none are suffered to come up now with Moses. Vers. 3. LEt no man come up with thee. 1. At the first time, when Moses went up to receive the Law, Aaron, Nadab, and Abihu went up with him, and 70. of the Elders, and joshua accompanied him still, after he had left the other: but now none is permitted to come up with him, because the Lord intended to show unto Moses a more glorious sight, which he would have none else made partakers of but Moses. 2. This was not only done for more reverence sake, because the Lord showed himself there in some visible sign, as Lyranus: for the Lord at other times, as when he gave the Law the first time, did show himself by visible signs, when yet no such prohibition was given: therefore Burgensis noteth, that this apparition was, majori● solemnitatis, of greater solemnity, than the former: and that the Lord did now show his secrets to Moses, which it was not lawful for any other to see: whereupon Moses face shined at his coming down now, and not before: therefore, curiositatis cohibenda causa, to stay their curiosity, none are permitted to come up with Moses, Simler. 3. Here is no mention made of thunder or lightning, as in the giving of the Law: Hic omnia laet● sunt; All things here are cheerful, because this was a sign of the giving of the Gospel, Ferus. 4. Another reason hereof that none ascended with Moses, was to get him more authority with the people, when they see that he only hath access unto God's presence, Simler. 5. And if Moses had taken some witnesses with him, as he did when he smote the rock, it had not been so much an act of faith, as an evidence of their sight to acknowledge, thus he received the law of God. It pleased God therefore, dare aliquem locum fidei, to give some place unto faith, and yet take away all occasion of doubting: God would not have them eye witnesses of all, but to believe some thing. And yet there was no doubt to be made, that Moses received the law of God: for they saw Moses to carry up the tables bare without any writing, and in the mount there was no graving instrument: beside, Moses face shined at his coming down, which showed, that he had talked with God, Calvin. And the cloud in the mountain testified that God was present, and the Lord by his own voice before had published the law, Simler. QUEST. VI Why their cattle are forbidden to come near the mount. Vers. 3. NEither let the sheep or cattle feed, etc. 1. Rabanus, whom Pelargus followeth, by sheep and cattle, here understandeth, Simplices & terrenis operibus incubantes; The simple and earthly minded, which are not fit for celestial contemplation: but it is evident, that the text meaneth not men here (but cattle) for they were excluded before: Let not any man be seen throughout all the mount. 2. Some think, that the cattle are restrained, lest by the sight of them, Moses might have been interrupted in his contemplation: but if this had been the reason, they should as well have been kept off the first forty days, when Moses received all those ordinances of God: and when Moses saw this glorious sight, he was set in the cleft of the rock, that no such object could withdraw his sight, Tostat. quaest. 4. 3. Therefore this was inquired for more reverence sake: that the very place, where the Lord appeared in this glorious manner, should be reverenced: though God be every where present, yet he at all times, and in all places, doth not require such reverence; for than it were impossible for men to attend their necessary worldly affairs; but only there where it pleaseth him to manifest himself, as now in mount Sinai. 4. And though the cloud never departed all this time from mount Sinai, yet the Lord at sometimes showed more conspicuous signs of his presence, as in the giving of the law: so that not at all times, they and their cattle were forbidden to come near the mountain. And now they are forbidden rather than before, when Moses was the first forty days with God, because now the Lord showed himself in more glorious manner, than at any time before, Tostat. qu. 4. 5. Beside, by occasion of the sheep and cattle, the shepherds and herdsmen might come near also unto the mountain, and therefore this restraint is made to stay their curiosity, Oleaster. 6. And by this, the men were admonished to be more careful, seeing the beasts should not be spared, if they transgressed, Marbach. 7. Cajetan thinketh, that the cattle were only kept off on one part of the mountain, where the going up was; but rather on every side the mountain was to be cleared, so far as any fight might be had of that place, where the Lord appeared unto Moses, Tostat. qu. 4. For the whole mountain was holy, because of God's presence. QUEST. VII. Who is said here to descend, and how. Vers. 5. ANd jehovah descended. 1. Tostatus thinketh, that an Angel of God, which he thinketh assumed that glorious body, which was showed unto Moses, thus proclaimed the name jehovah, quast. 5. But seeing this name is not communicable to any creature, as Burgensis calleth it, nomen proprium divinum, the proper name of God: and this that here speaketh, is said to be jehovah, could not be an Angel. 2. Therefore their opinion is sounder, which think this to be the Lord Christ himself, the Son of God, who appeared to the Fathers, Simler. Qui & Dominus est, & Angelus Testamenti promissus; Who is both the Lord himself, and the great Angel of the Testament, which was promised, Lippomen. Pelican. For the Apostle showeth, that this Angel whom they tempted, and provoked in the wilderness, was Christ, 1 Cor. 10.9. 3. He is said to descend, not that God doth either ascend, or descend, or go from place to place, but Symbolice, Symbolically, that is, in respect of the signs of his presence: as here God descended in a cloud: likewise, God is said to descend, ratione nostri intellectus, in respect of our understanding, when he descendeth to our capacity, Simlerus. And these are correspondent one to the other, Moses ascendeth, God descendeth: Moses fecit, quod praceptum erat, Deu● implevit, quod promiserat; Moses doth as he is bidden, the Lord fulfilleth what he promised, Per●●. QUEST. VIII. Who proclaimed the name jehovah, God or Moses. Vers. 6. IEhovah passed before his face, and cried, jehovah, jehovah, etc. 1. The vulgar Latin readeth this in the Vocative case, (so also the Chalde paraphrast) and inferreth in the former verse, the name of Moses, which is not in the Hebrew: Moses 〈◊〉 nomen Domini; And Moses invocated the name of God, and putteth the verbs in the second person, vers. 7. Which keepest mercy unto thousands. So also Ferus, and Mathias Thoring defending Lyranus against Burgensis, and Simlerus: because they say it is not so fit, that the Lord should be said to invocate his own name, as for Moses to do it. But the Latin translation, upon the which this opinion is grounded, doth evidently cross the original, where vers. 5. the name Moses is not found; neither is it put in the second person in the Hebrew, but only in the participle, notzer, reserving, pokedh, visiting, and so in the rest: the word karah, also signifieth not always to invocate, but to cry, call or proclaim: as Oleaster translateth, elamavit, he cried out. 2. Some think that God first said these words, and proclaimed his titles, and names, and then, Moses statim sermonem assumpsit, did presently take up the the same form of speech, Lippom. And thus he would reconcile the Hebrew text, and the Latin translation. The like he allegeth out of the new Testament: that whereas one Evangelist, after the parable rehearsed of the husbandmen, that killed the heir, and Christ demanded the question, what will the Lord of the vineyard do to those husbandmen? one hath, They said unto him, he will come and destroy those husbandmen: as though these words should be uttered by the standers by, Matth. 21.41. yet both Mark. chap. 12.9. and Luk. 20.16. these words are rehearsed as uttered by Christ himself. Lippoman giveth this solution: that after the Jews had made answer in that manner to our Saviour's demand, Dominus mox sermonem reassumpsit; the Lord presently reassumeth that speech; and so he thinketh it is here, that first the Lord spoke these words, and then Moses. But this instance is nothing like. 1. For the text may bear it in the Evangelists, that those words were uttered first by the Jews, and afterward by our Saviour: but here the text will not bear it, that Moses uttered these words: for it is said vers. 6. The Lord passed by and cried; He than that passed by Moses, the same thus cried. 2. Neither yet do the two Evangelists directly say, that those words were spoken by Christ, but only set down the question with the answer in general: so that it must be supplied out of the other Evangelist, by whom that answer was made. 3. The Hebrews do think, that these names were proclaimed by the Lord, giving unto Moses a form of prayer and invocation, how to call upon him in the day of their affliction; which use they retain to this day, to invocate God in this manner. As our Saviour taught his disciples to pray, Our father which art, etc. 4. But as it cannot be denied, that the Saints in their prayers gave unto God these names of mercy, as Moses did, Numb. 14.18. yet the Lords special intendment is to perform here unto Moses, that which he had promised, that his glory should pass by him, and that he would before him proclaim the name of the Lord, both which are fulfilled in this place, Oleaster. And this reason Burgensis urgeth against Lyranus: that the Lord himself, and not Moses, must be understood to have proclaimed these names; that it may appear how mindful the Lord was of his promise unto Moses. So also Tostatus. 5. And it is not to be doubted, but that the Lord did show unto Moses his backparts, and brought to effect all the rest before mentioned, chap. 33. But that the Scripture for brevity sake omitteth many things: yet by these things here mentioned, we are to understand, that God, who is most true and just in his promises, did accomplish all the rest, Tostat. quast. 5. QUEST. IX. Why the name jehovah is doubled. Vers. 6. IEhovah, jehovah, strong. 1. Ferus by these three words, jehovah, jehovah, ●el, strong, understandeth the blessed Trinity. So also before him, Cyril observeth, because it is said, jehovah proclaimed by name jehovah, that the Father appeared in the Son, Cont. Julian. lib. 9 and hence proveth the diverse persons of the Father and the Son. So also Pelargus, Osiander, Marbach. 2. Tostatus thus argueth against these collections. 1. That these names are not peculiar unto God, as el elohim, which are ascribed sometimes to Angels, and sometime to men; and therefore the Trinity cannot well be concluded out of such names, as are not peculiar unto God. 2. If the thrice repeating of the same name should betoken the Trinity, than when it is but twice used, it would as well prove a duality: and if it be four times iterated, there might also by the like reason be inferred a quaternity. 3. Therefore, although such collections are not much to be misliked, yet the Trinity would out of more pregnant places be proved: this doubling of the name jehovah, was rather, solenuis testificatio infinita bonitatis, etc. a most solemn testification of the goodness of God, Gallas. And it served to move Moses more earnestly to reverence and attention, junius, Oleast. It may also signify that God will be no longer unknown unto men, Pelargus. QUEST. X. Of the twelve names, and epithets here given unto God. Vers. 6. IEhovah, etc. The Lord giveth himself here twelve names and epithets, if we count jehovah, being doubled for two, 1. jehovah. otherwise there are but eleven: all which do express his divine properties, which must be considered in their order. 1. jehovah, jehovah: 1. Tostatus understandeth hereby a double dominion in God, both habitually, as having dominion over all things, and actually, in exercising the same dominion. 2. Lyranus saith he is called, Dominator, Ruler or Dominator, in populi gubernation, in the government of the people, and Lord, in the giving of the law, and directing of the people. So the Latin translator readeth, Dominator, Domine, whereas jehovah is twice repeated in the Hebrew. 3. But the name jehovah, is the name of God's essence, and it is a general appellation, to the which the rest of the epithets are referred, Marbach. It is the proper name of God, and it signifieth, as Damascene saith, Pelagum infinitae substantiae; The sea if the infinite substance: in which infiniteness, catera attributa fundantur, the rest of the attributes following are grounded, Burgens. Significat Deum à seipso existentem; It signifieth God, who hath his existence of himself, both bringing forth, and preserving all things, Simler. Borrhaius. 2. God is called eel. 1. Which some interpret Deus, God: which Tostatus expoundeth, because he is secundum naturam Deus, 2. eel, strong. God by nature. Lyranus, in veri cultus institutione, in the institution of the true worship. Burgensis referreth it to his divine providence. Ferus to the creation. But it is better translated appellatively, fortis, strong, Oleaster. This name than signifieth his power, as jehovah setteth forth his goodness, Borrh. His power in revenging himself of his enemies, and preserving his children, which commend themselves unto him, Gallas. And in performing whatsoever it pleaseth him, Marbach. As jehovah showeth his eternity, so this name his infinite power, Calvin. It seemeth by the Hebrew distinction over jehovah, that this word is suspended from the rest which follow, so that eel is one of the epithets rather, and titles which are here given unto the Lord, than a proper name of God, as Simlerus thinketh that these, jehovah, eel, are duo propria nomina, two proper names of God. Merciful, racham. Tostatus saith, God is said to be merciful in remitting the punishment of sin. Burgensis understandeth it of God's mercy toward the creatures, 3. Merciful. in that he made them, and gave them their being. But it rather betokeneth God's inward affection of pity, in having compassion on his children, he is merciful, miseriis hominum compatiendo, in having a compassion of their miseries, Lyran. Ferus. Paternum erga homines affectum gerit; He beareth a fatherly affection toward men, Marbach. Pelarg. And it properly signifieth the yerning of the bowels, and inward commotion, as jerem. 31.20. My bowels are moved for him, I will surely have compassion on him: where the same word racham, is used, Oleaster. Gracious, channu●. Burgensis referreth this to the graces which God bestoweth, supra naturam, above nature upon the creatures. ●. Gracious. Tostatus, Clèmentia pertinet ad culpam; Clemency is seen in the remitting of the sin, as mercy in forgiving the punishment. Lyranus, He is clement, offensas remittendo, in forgiving offences. So also Ferus. Some distinguish them thus: that God's mercy is in preserving us from falling, clemency, in restoring, and raising up them that are fallen, ex Simler. But it seemeth not so much to be restrained, it betokenth rather generally the effect of God's mercy and pity, Oleaster. In not dealing with sinners as they deserve, Marbach. In receiving them to grace and favour, Pelarg. In heaping his graces and mercies upon them, Simler. And whereas many seem to have pity, yet either cannot, or will not help them that are in misery; the Lord is not only inwardly moved, but actually extendeth grace, Borrhaius. And thus in diverse words, God's mercy and goodness is commended: Quia nihil ei magis proprium quam bonitas; Nothing is more proper unto him, than goodness and mercy, Calvin. Et quia multi effectus; And because there are many effects of the divine mercy, Ferus. Slow to anger, erech aphaim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long suffering: God straightway punisheth not men, when they sin, 5. Slow to anger. but spareth them, emendationem expectando, in expecting their amendment, Lyran. Peccata eorum dissimulando, as it were dissembling and winking at their sins to bring them to repentance, as he did forbear the old world 120. years, Burgens. Poenam differendo, in deferring the punishment, Ferus. God doth not presently punish, as though he either knew not, or neglected our sins, but that we should come to amendment of life, Marbach. As Saint Peter showeth, 2 Pet. 3.9. Pelarg. This is a singular effect of God's mercy, Oleaster. Abundant in kindness: rabh chesedh; God is so rich in mercy, that he hath more compassion of us, than we have of ourselves, 6. Abundant in kindness. Tostat. He diversely showeth the effects of his piety and pity, Lyran. He is propensus ad beneficentiam, prone and ready unto mercy, Borrh. He extendeth his mercy unto all, Oleast. And he is, multa pietatis, of great pity towards all men, Pelargus. Multifarie impendit misericordiam, he many ways bestoweth his mercy. 1. Sometimes when he seeth men in misery, he hath compassion on them, as upon the Israelites in Egypt. 2. Sometime, ex gratuita voluntate, of his own gracious will, though they be in no trouble, as Christ in mercy looked upon Paul, when he converted him. 3. Sometime he spareth the wicked, for the righteous among them, as he promised Abraham not to have destroyed Sodom, if ten righteous persons could have been found among them. 4. God also spareth his people, lest the enemies should have occasion to blaspheme, as Moses intreateth God, chap. 32.12. 5. God oftentimes showeth mercy to a multitude, for the zeal of one righteous man, as Phinches by his zeal appeased God's wrath toward the people. 6. Sometime the Lord considereth the frailty and weakness of man, and so forbeareth them, as Psal. 78.38. He oft times called back his anger, etc. for he remembered that they were flesh, Burgens. And in truth, veemeth. As God is merciful in promising, so he is most true, stable, 7. Abundant in truth. and constant in performing his promises. Lyranus and Burgensis understandeth this of God's justice, verax, ●dest, justin, true, that is, just. As God is said to be just of his word and promise, it may be so interpreted: but not as God's justice and severity is compared with his mercy: for that property of God is described in the next verse: here God's truth hath relation to his mercy and promises: he is verax promissa servando, true in keeping his promises, Ferus. God is faithful, he deceiveth none, he cannot lie. And if God's promise be not performed, it is because the condition is not kept; and so the failing is not on God's behalf, but on man's: such was that promise made to David, Psal. 131.12. If thy sons keep my covenant, etc. their sons shall sit upon thy throne for ever, Tostat. qu. 7. This mercy and truth of God, non aliter comprehendi potest, quam ex verbi testimony, cannot be otherwise comprehended, than by the testimony of his word, Calvin. And the Lord specially maketh mention here of his truth, ad consolandum Mosem, to comfort Moses, that he should not doubt, but that God would make good all his promises to Israel, Borrh. Vers. 7. Reserving mercy for thousands. 1. Here a definite number is put for an indefinite, 8. Reserving mercy to thousands. he meaneth all the posterity of the faithful, Pelarg. He showeth mercy not only to those, with whom he covenanteth, sed etiam descendentibus ex eyes, but to those which descend of them, Lyran. Oleast. As the Israelites now found by experience, that God respected them for their fathers, Borrh. And long after even in the latter times, qua sunt valde distantia à temporibus patrum, which were far distant from the times of the Fathers, God remembreth his mercy, as Levit. 26.41. I will remember my covenant with jacob, etc. yea this promise comprehendeth all the time, both of the old and new Testament: for God remembering his promise to the Fathers, sent his Son into the world; but this must be understood of such generations as do not, obicem ponere, which are not a bar unto themselves by their sin, and disobedience, Burgens. Here God's mercy reacheth unto a thousand generations, his justice but unto the third or fourth, Simlerus. Forgiving iniquity, transgression, and sin. 9 Forgiving iniquity, etc. 1. Lyranus by these three understandeth sins committed against our neighbour, against God, or against ourselves. 2. Burgensis by the first would have signified, sins of infirmity; by the second, sins of malice; by the third, sins of ignorance. 3. But thus are they better distinguished: the first word ghav●n, or as Oleaster pronounceth it, aon, cometh of that root which signifieth to be crooked, it betokeneth crooked offences, which proceed of malice, or ex proposito, of purpose; the second peshagh, is of p●shagh, which is to deal unfaithfully, signifieth such sins as are treacherously committed against God: as was the sin of idolatry committed against the Israelites, Tostat. Pelarg. Such sins, which proceed, ex superbia, of pride, Oleaster. Ex contemptu, of contempt, Cajetan. The third chataah, generally signifieth sin, but is more specially here taken for the sins of ignorance, and infirmity, Tostat. quaest. 7. Oleaster, Cajetan, Pelarg. 4. Wherein appeareth God's singular mercy, not only to the righteous, but to the unrighteous, Ferus. 5. Et non levibus tantum d●lictis, sed gravissimis sceleribus dat veniam; Who only doth not pardon small offences, but most grievous sins, Calvin. QUEST. XI. How the Lord is said not to make innocent. BY no means making the wicked innocent. 1. The words in the original are thus, In making innocent, 10. Epithets▪ Where see both of the reading and meaning of these words. he will not make innocent: which Ferus following the Chalde paraphrast, divideth into two sentences: He maketh innocent, or dismisseth unpunished them which do repent, yet justifieth not those which are impenitent: but the grammatical construction will not bear this sense: In absolving, he will not absolve: but ate referred to the same object. 2. Osiander understandeth it of such as make themselves innocent before God, whom the Lord notwithstanding will not hold to be innocent: but nakeh, here is not a noun, but a verb, In making innocent, etc. 3. The Latin readeth thus, Nullus apud te per se innocens; None is with thee of himself held to be innocent: that is, none of himself, or of his own power, can be innocent before thee. So Tostat. qu. 8. But these words, with thee, and, of himself▪ are not in the original. 4. Lyranus thus interpreteth, that none are innocent before God, as having either actual or original sin: but the word nakeh, is here a verb, nakis, signifieth the innocent, the other to make innocent: it cannot therefore be thus construed, the innocent he maketh not innocent: but in making innocent, he will not make innocent. 5. Burgensis thus understandeth it, that the Lord holdeth not the innocent in the remission of their sin, to be innocent, in respect of some punishmet, which may remain. But daily experience showeth the contrary, that God, multa peccata impunita prae●erit, doth leave many sins unpunished at all: neither doth the punishment remain, the sin being once pardoned, Calvin. 6. Oleaster giveth this sense: Vere innocentem ita percutiet, etc. Sometime he will smite or correct the innocent, as though he were not innocent, as he showeth by the example of job, lest God might seem to be unjust in afflicting the righteous. But if God should be said in the same action, and at the same time to absolve, and not to absolve it would include a contradiction. 7. Wherefore the best interpretation is that which the Septuagint follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the guilty he will not purify: so that here two Hebraisms must be observed: first, the word is iterated and repeated, In absolving, I will not absolve, to show the certainty of the thing, that is, nullo modo absolvam, I will by no means absolve, jun. Secondly, I will not absolve, that is, punio, I do or will punish, Vatabl. And further, here must be supplied the word sontem, the guilty, I will not absolve, jun. Calvin. Gallas. Pelarg. As the like place is found, jerem. 46.28. venakeh lo enakeh; in setting thee free, I will not set thee free: that is, will not hold thee altogether innocent; but will punish thee. So also jerem. 25.19. In being innocent should ye be innocent: where the same word is doubled, the meaning is, they should not be altogether innocent, Calvin, 8. Calvin also propoundeth another sense, because nikkah, sometime signifieth to cut off, it may be thus interpreted, succidendo non succidam, in cutting off, I will not cut off: and so it may be a reason of the former sentence, that God will forgive sins, and not cut off the sinners altogether. But he preferreth rather the former interpretation; for the other sentence ending with a perfect distinction, showeth that the sentence following hath no dependence of it. QUEST. XII. What the Lord visiteth for in the posterity of the wicked. Vers. 7. VIsiting the iniquity, etc. 1. Lest God having hitherto proclaimed his mercy might be thought not to regard the sins of men: 11. Epithets. visiting iniquity. the Lord now addeth, that he is also a visitor, and punisher of sin upon the wicked, and their posterity, Ferus. 2. And by sin here is understood, neither the act of sin, which cannot be transmitted over unto other, but being a transitory thing resteth in the doer; nor the fault, which only goeth with the act; nor the blot, which is only in the soul of the sinner, and offender; nor yet the guilt: for if the children were guilty of their father's sins, than they should for the same be everlastingly punished: therefore by sin is meant the punishment of sin, which is extended to their posterity, Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation: as the Amorites, and Amalekites were punished after 400. years, which expired in the fourth generation, Gen. 15. vers. 13, 16. Oleaster. QUEST. XIII. How the children are punished for their father's sins. Vers. 7. THe iniquity of the fathers upon the children, etc. In deciding of this question, how the sons are punished for their father's sins, it must be considered, whether the punishment be inflicted by man, or by God. 1. If by man the punishment be imposed, it is either in the loss only of temporal things, or in death: the children may justly be deprived of temporal things, as of possessions, privileges, honours, for the transgression of their parents. As by humane Laws, treason against the Prince or Commonwealth, is punished with death in the offenders, and loss of honours and goods in their posterity. But the punishment of death cannot be inflicted upon the children for their father's offences: as a rule is given in Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers. 2. If the punishment be inflicted by the Lord, it is either eternal or temporal: first, eternal punishment is laid upon none, but upon the party that sinneth: The same soul that sinneth shall dye, E●ech. 18.4. If it be temporal, it consisteth either in the loss of some temporal benefit, or of life: if the first, not only little ones and infants, as the Hebrews think shall suffer for their father's sins, but even they which are of years, as the Israelites did bear the iniquity of their fathers forty years in the desert: and the Jews great and small were afflicted in the Babylonian captivity: but where the punishment of temporal death is decreed by the Lord, there only the infants are punished for their father's sins: as the children of the rebellious, Cora, Dathan, and Abiram, were swallowed up with their fathers: the greater sort also perished in that destruction, but then they were such as consented thereunto, Tostat. qu●st. 9 So also Achan was stoned with his sons and daughters, for the sacrilege by him committed: where Tostatus thinketh that they were little ones: because the greater sort were not privy to his sin, seeing he had hid the stolen things in the ground. But it is more like that they were such, as might give consent unto the sin, and conceal it, and that the things were not hid without their privity, jun. Or for the greater detestation of that fact, and the example of others, this exemplary punishment might be inflicted upon them, Osiander. But here two exceptions may be taken unto Tostatus conclusions: 1. That he maketh infants liable to those sins of the fathers, which the Lord saith he will here visit, to the third and fourth generation: whereas only those children which continue like haters of God, as their fathers were, and imitate their impiety, are included in this commination, as appeareth by that clause inserted in the second Commandment, of them that hate me. Again, when infants are cut off by death, their own original sin is sufficient cause thereof, which bringeth death upon them, and so infants are taken away, not only to the fourth generation, but in other succeeding ages further off. 2. He restraineth this general speech, visiting the iniquity of the fathers, only unto temporal punishments beside death, whereas the Lords judgements are not to be limited to this or that kind, but sometime by corporal death, sometime by other temporal punishments, he doth visit the iniquity of the wicked fathers, in their evil posterity. QUEST. XIV. Why the posterity of the wicked are punished for their father's sins. Unto the third and fourth generation. There are four answers usually made, to show the equity of this, that the posterity of the wicked should be punished for their father's sins. 1. Because God that gave life, may again without any injustice require it again: Nulli facit injuriam occidendo quemcunque; He doth no wrong by slaying of any, Cajetan. 2. Non tam lunut peccata parentum, quam natura debitum; They do not so much rue the sins of their parents, as yield nature's debt, which God may exact, when, and of whom, and how he please, jun. annot. josh. 7. vers. 25. 3. It must be understood of temporal punishments, which may be inflicted for the father's sins, Tostat. qu. 9 4. But the best solution is, that God showeth mercy unto a thousand generations, of them that love him, and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him: which words although they be not inserted here, are added to the second Commandment, Exod. 20. 5. But Tostatus thus objecteth to this last answer. 1. That the wicked children of good parents are found to be respected for their fathers, as the Lord suffered the wicked Kings of Judah to sit upon the throne, for their father David's sake. 2. If this should be understood of showing mercy, to the virtuous seed, and vengeance to the wicked race: they should be respected for their own piety or sin, not for their fathers. 3. If the children are punished, which are found in their own sins: how can the third or fourth generation be counted from themselves: therefore they are punished for their sins, from whom the account of the generations beginneth. 4. In this sense there should be no difference, between the continuance of mercy to a thousand generations, and of punishment to the fourth generation: for the wicked for their own sins, are not punished only to the fourth generation, but to a thousand also, Tostat. qu. 10. Contra. 1. It is not denied, but that God may bestow temporal blessings upon the children of the righteous, though they be wicked: but that is not general, nor perpetual: God sometimes is so merciful, as he was to David's posterity, for some reasons best known to himself. But this promise is general, and certainly holdeth not, but where the children imitate the father's piety. 2. The condition of them that love me, and of them that hate me, is not understood of the particular, but the exemplary virtues or sins of the children, wherein they imitate their parents: and so they are both their parents, origine & exemplo, in respect of the original and example, and theirs in imitation. 3. The generations are counted from him, whose evil example they corruptly imitate: for otherwise a man's private and particular sins concern but himself only. So the wicked posterity of the wicked, are both punished unto the third and fourth generation, for the exemplary sins of their fathers, which they imitate, and for their own sins they are punished without any limitation. 4. The same answer may serve to the fourth objection: for the difference is in this, that mercy is extended unto the righteous seed of the righteous, in a double respect, both of the exemplary virtues of their fathers, whom they imitate, and of their own righteousness: and this without limitation, even to a thousand generations, not that there shall be so many generations in the world, but to show, that Dei misericordia nunquam exhauritur, God's mercy is never drawn dry, Vatabl. So the wicked race of the ungodly also is punished in a double manner, for imitating their father's sins, which punishment extendeth not beyond the fourth generation, and for their own sins, which every one shall be judged for in his generation, and that for ever. QUEST. XIV. How Moses and Ezechiel may be reconciled. WHerefore Rupertus resolution here is very sound: Non portat filius iniquitatem patris, quandocunque non imitatur; The son doth not bear the father's iniquity, when he doth not imitate his sin: and so he reconcileth Moses and the Prophet Ezechiel, who saith, The son shall not bear the iniquity of the father, chap. 18.20. And yet the Lord here saith to Moses, that he will visit the iniquity of the fathers upon the children, etc. The Prophet speaketh of such children as decline their father's evil ways: the Lord here of such as imitate their father's impiety. 2. Cajetan giveth another solution: Hic est sermo de poena corporis, ibi de poena animae; Here the Lord speaketh of the punishment of the body, there of the punishment of the soul. But it is evident that the Prophet speaketh also of temporal punishment; as that proverb used among the Israelites must be understood, Our fathers have eaten sour grapes, and our teeth are set on edge: they do not mean that their souls were punished for their father's sins, but their bodies. 3. Tostatus, as is showed before, quest. 13. thinketh that the Prophet speaketh only of punishment by death; and so the children are not punished for their father's sins, only infants excepted: but this place he would have understood of other temporal punishments, which the children may suffer for their parents sins, Tostat. qu. 9 Contra. But this observation doth not hold: for Eli his posterity were even cut off by death, for the sin of Eli●s house: it is told him by the Prophet, that there should not be an old man of his house, 1 Sam. 2.32. which came to pass when 85. of his posterity were slain by Saul in one day, 1 Sam. 22. Therefore the former solution of Rupertus is the best. See more hereof, chap. 20. quest. 7. and 8. upon the second Commandment. QUEST. XV. How a thousand generations are to be counted. Vers. 7. REserving mercy for thousands. 1. It must not be taken strictly and precisely, for a thousand generations; for so many there shall not be from the beginning of the world, to the end thereof, as may be thus showed. 1. From Adam to Christ were not much above 4000 years: Tostatus counteth them above 5000. but he is therein greatly deceived: yet according to Saint Luke's computation, there are but 70. generations from Christ to Adam, and in Matthewes genealogy but 62. twenty from Adam to Abraham, and from thence to Jesus 42. generations: if in four thousand years and odd, there were but 70. generations, a thousand generations according to that proportion, would require above forty thousand. 2. Again, if a generation be taken for an hundred years, the longest time of a man's life, the sum would amount to an hundred thousand years: if it be restrained to that age, when a man is apt for generation, which is twenty, or twenty five years, a thousand generations will make up twenty, or twenty five thousand years. 2. Wherefore, a thousand generations are here taken indefinitely, for many generations, Tostatus. For universa familia, the whole family of the righteous, Ferus. Signifying that God's mercy shall never be exhausted toward the righteous, and their seed. QUEST. XVI. The father's merits are not extended to their children, only Christ's merits are extended to infinite generations. BUt if God do show mercy unto the posterity of the righteous, for their father's sake, it seemeth to be of merit, for the worthiness of their fathers; how then is it a mercy? Hereunto it may be thus answered. 1. There is no man's righteousness, which is sufficient for himself, much less is it of such force, as to extend to so many generations, that God for the father's righteousness, should forgive all the sins of their posterity: they were not Abraham's merits, but God's gracious promise made to Abraham, which procured such favour and mercy to his posterity. 2. Only the merits of Christ are of such infinite virtue, partly in regard of the perfection of his obedience, wherein was no defect, and partly for the worthiness of his person, being both God and man, that the force thereof endureth to all generations. But in Christ's death there is both merit and mercy to be considered: in that Christ's death satisfieth fully for the sins of the world, it is a work of merit, not of mercy, in respect of the Redeemer: for the death of Christ being given for our sins, is, aliquid aequ●valens, of like value, fully answerable to God's justice; therefore forgiveness of our sins is merited by Christ, not purchased of favour. But in respect of us, it is of mercy, both in that God gave his Son to dye for us, it showed his mercy and love toward us, 1 joh. 4.9. And in that Christ would vouchsafe to dye for us being sinners, was his great mercy and love, Rom. 5.8. And thirdly, that he applieth the merit of his death to us, and maketh his righteousness ours: for where no works are, but faith, the wages is not counted by debt, but of favour, as the Apostle showeth by the contrary: That to him that worketh, the wages is not counted of favour, but by debt, Rom. 4.4. Tostat. qu. 7. QUEST. XVII. After what manner God showeth mercy to thousands, and visiteth iniquity to the third and fourth generation. Upon occasion of these words, vers. 7. of Gods reserving mercy unto thousands, and visiting iniquity to the third and fourth generation: Tostatus inferreth certain propositions and conclusions, which may serve further for the explanation of this verse. 1. The promise of showing mercy to a thousand generations, is most certain, and always performed: but the other visitation to punish, God always executeth not, because he is more inclined to mercy than justice. 2. The children, which suffer for their father's sins, may bear the iniquity of many of their predecessors at once: as Tostatus reckoneth fifteen persons in four generations, for whose sins the child may suffer: as on his father's side, there are his father, his grandfather, grandmother, great grandfather, and great grandmother, and his belser, and beldame; these make seven, and there are as many on his mother's side: all these make 14. persons of his predecessors and ancestors within four generations, and himself maketh the fifteenth: so likewise the child may far well for many of his good predecessors sake, but they are not limited to the generations, as the other, and so cannot be numbered. 3. According to the greatness of the righteousness, or iniquity of the fathers, so is mercy or judgement extended more or less unto their seed: mercy may be showed to a thousand, that is, many generations, and sometime it may be restrained to fewer, as the Lord promiseth jehu, that his seed shall sit upon the throne of Israel but unto the fourth generation, 2 King. 10.30. And so the punishment never exceedeth the fourth generation, but it may fall out that it doth not reach so far; according to the quantity of the sins of the fathers, which the children imitate. 4. It is often seen, that the children may both be afflicted for the sins of their fathers in one respect, and in another receive mercy: as Rehoboam for David's sake held the Kingdom of Judah, but for the sin of Solomon and his own, he lost the Kingdom of Israel. 5. The more virtuous predecessors one hath, the greater mercy shall he receive: as the blessing of Abraham, Isaac, and jacob, were more available, than if there had been but one of them: and therefore jacob saith to joseph, The blessings of thy father shall be stronger, than the blessings of mine Elders, Gen. 49.26. for he had his father's blessing, and all the rest concurring therewith. 6. The more evil predecessors one hath, the greater punishment he receiveth, his own sin also being added to theirs: as Solomon for his own sin deserved to be deprived of the Kingdom, but for his father's sake he enjoyed it still, yet he had trouble in his old age. But Rehoboam because of Salomon's sin, and his own, had a greater punishment, the loss of the Kingdom of Israel, Tostat. qua st. 10. QUEST. XVIII. Why Moses made haste. Vers. 8. THen Moses made haste. 1. Some Hebrews think, that Moses made this haste, when he heard the Lord pronouncing, that he would visit the iniquity of the fathers, to the third and fourth generation, lest the Lord should have proceeded to more generations, to the fifth or sixth. But it is not like that Moses would interrupt the Lords speech, or that he would presume to alter the Lords purpose, Tostat. Simler. 2. Cajetan thinketh, that Moses, à principio visionis prostraverit se, from the beginning of the vision did prostrate himself. But how could he have then seen this goodly vision of the Lords backparts, if he had been prostrate upon the ground? 3. But these were the reasons why Moses made haste: being stricken with admiration at the presence of God, which both by this glorious apparition, and by the Lord's voice was manifested, he humbleth himself, Marbach. Being thereto invited also, suavissima concione, by the most sweet and comfortable speech of the Lord, Osiander. And he maketh haste, ne omit●eret opportunitatem, lest he should omit the opportunity offered: for the Lord passed by as in haste, Ferus. Like as subjects use to offer their petitions to the Prince, at his first coming into any City: quia suam praesen iam omnibus jucundam esse volunt, because they will have their presence comfortable to all, Simler. QUEST. XIX. Of Moses prayer, the manner thereof, and of Moses persuasions used in his prayer. Vers. 9 I Pray thee, etc. that the Lord would now go with us. 1. Moses had obtained this before, but he still reneweth the same petition: Timebat enim ne superveniret impedimentum propter p●ccitum populi; He was afraid, lest through the people's sin some impediment might fall out to hinder the Lords purpose, Lyran. Tostat. And he doth renew his prayer, as our blessed Saviour prayed thrice in the garden, quia non sufficit semel orasse, because it is not sufficient to pray once, Lippom. De novo orat, etc. He prayeth also anew, because he desired new promise●, Ferus. 2. Moses useth three persuasions in this his prayer: one is from the condition of the people, because they were of a stiff neck, and had so much the more need of God's presence to mollify them, ●un. And so Moses returneth that upon God, as a reason of his presence, which the Lord had alleged before as a cause of his departure, chap. 33.3. Then he intreateth the Lord by his own merciful nature, which was ready to give pardon. And thirdly, he putteth God in mind of his covenant, which he had made with his people to be his inheritance, jun. 3. And Moses confesseth and saith, our sins, including also himself, because there are none perfect in God's sight, Simler. As Daniel also prayeth, Dan. 9.5. We have sinned, and committed iniquity. Cajetan thinketh he hath relation to Aaron's sin, for the which he intreateth: but the other sense is better. 4. Moses maketh mention only of iniquity and sin, omitting the third, that is, transgressions, which proceed of pride, and contempt against God. Tostatus and Cajetan give this reason, because the people were not guilty of that kind of sin, to offend against God, excontemptu, of contempt. But by these two all other sins rather are understood, Simler. For Moses would make a full and ample confession of their sins, that he might move the Lord to compassion. 5. Moses also wisely frameth his prayer, and groundeth it upon the Lords own words: for as the Lord had professed himself, ready to forgive sins and iniquity; so Moses saith, pardon our iniquity, and the Lord had said, that he reserved mercy to thousands, so Moses intreateth, that he would take them for his inheritance for ever, Ferus. QUEST. XX. What covenant the Lord here reneweth with Moses. Vers. 10. BEhold I will make a covenant before all the people. 1. Cajetan seemeth to think, that this was the special covenant made with Aaron and Moses, the one to be the governor of the people, the other to be the high Priest. But Moses made no suit or request for himself, but only in the people's name: and therefore the Lord meaneth that general covenant, which he would now ●enue with his people: as it is evident by the ordinances which are here propounded, which concerned the people in general, Simler. 2. Ferus seemeth to understand this covenant of that solemn league, which Moses made with the people, Deut. 29. in the land of Moab. But that was only a renewing of the covenant here made, because the people which had seen the Lords great wonders in Egypt, were all then dead: this covenant than was at this time revived, when the Lord writ the second time the Commandments in the tables of stone, which were signs of the covenant, and sent down Moses with them unto the people, Simler. 3. There were two special parts of this covenant, one was absolute, that the blessed Messiah should be borne of that nation: the other was conditional, for the inheriting of the land of Canaan, which afterward through their disobedience they were deprived of, when they went into captivity, Simler. QUEST. XXI. Of the diverse kinds of marvels. Vers. 10, I Will do marvels. There are three kind of wonders or marvels in the world. 1. Some are such as are strange and unusual, yet not beside the order and course of nature, but are wrought by the skill and device of men: such were those, which were called the wonders of the world: as the temple of Di●na at Ephesus; Maus●lus tomb; the image of the Sun at Rhodes; and juppiters' image at Olympus, made by Phidias; the walls of Babylon, which Semiramis made; and the Pyramids in Egypt. 2. Some are done beside the ordinary course of nature, by the operation of Spirits, but they differ from true miracles and wonders; for either they be counterfeit works, done by the deceit and collusion of Satan: such were the Magician's serpents, that contended with Moses, and the wonders which Antichrist shall work by the power of Satan, 2 Thessal. 2. or they are done to a false end, to confirm superstition, and false religion, such as have been practised by superstitious Monks in pilgrimages, and at the relics of Saints, to hold the people in error, Simler. 3. But the true miracles are indeed such as are wrought by the power of God, above and beyond the ordinary course of nature: and these are of three sorts, either such which only work terror and admiration, such as were the sound of the trumpet, and thunder, and the appearance of fire in mount Sinai, when the Law was delivered: or such as were for some necessary use, and present benefit, as the raining of Manna, the bringing forth of water out of the rock; and such were all our blessed Saviour's miracles, which always tended to some profitable end: or they were such, as were sent for the destruction and punishment of the wicked; as was the opening of the earth to swallow up Cora, Dathan, and Abiram: and the sudden death of Ananias and Sapphira in the new Testament, Act. 5. Simler. QUEST. XXII. What marvels these are, which the Lord here saith he will do. Vers. 10. MArvels, such as have not been done in all the world. 1. Some understand these marvels to be those wonderful signs, which should be showed in the day of judgement: for otherwise these signs were never given unto the Jews, ad literam. according to the letter, Gloss. interlinear. But it is evident that the Lord speaketh of such signs, as Moses and the people, among whom he was, should see: they were presently then to be performed, and such strange and wonderful works the Lord showed indeed unto his people in the wilderness. 2. Rupertus understandeth them of the incarnation, passion, resurrection of Christ: so Ferus of the miracles which Christ wrought in the days of his flesh: for otherwise, saith Rupertus, Majora signa visae sunt, etc. greater signs were seen in Egypt, than any done among that people, before Christ came. But the Lord here speaketh of such works as he would do by the ministry of Moses: It is a terrible thing that I will do with thee, that is, by the ministry, jun. 3. Oleaster referreth it to that familiarity which Moses had with God, like as never any had before him, or after. But that was no terrible thing, but rather gracious and favourable. 4. Tostatus understandeth these marvellous things, of the shining of Moses face, because that served specially as a sign to confirm the covenant and league made here with the people: the other wonders, which were done after in the wilderness, being so long after, did not so properly belong to the confirmation of this covenant, qu. 11. Contra. 1. The wonders here spoken of are such, as should be terrible: but the shining of Moses countenance was not terrible, but glorious, which they were notwithstanding afraid to behold for the great glory. 2. And that was but one wonderful work: but these are many here spoken of. 3. And all the signs and wonders, which the Lord wrought for his people in the desert, were confirmations of his love, and evident signs of his presence. 5. Cajetan especially referreth these marvels to those terrible signs, which were specially showed, to confirm Moses and Aaron in their office and calling, as the swallowing up of Cora, Dathan and Abiram by the earth, and the burning of the rest of the seditious with fire, Numb. 16. But as well this, as all other wonders, which the Lord did for his people, must be here comprehended, seeing the covenant was made with them all. 6. Wherefore, here are understood better all those wonders, which God wrought for the people in the desert by Moses, and afterward in Canaan under joshua; jun. Marbach. As the destruction of the foresaid rebellious company, the dividing of the waters of Jordan, the standing still of the Sun, Lyran. The overthrow and subversion of the Canaanites, and the victorious conquest over them, Calvin. Balaams' ass spoke, and God miraculously turned his cursing into blessing, Simler. To know then what these marvels were, we must learn out of the rest of the books following, what great things the Lord did for his people, Gallas. Osiander. QUEST. XXIII. Why the Girgashites are here omitted. Vers. 11. I Will cast out before thee the Amorites, etc. Here are only six nations of the Canaanites rehearsed, the Girgashites are omitted. 1. Lippoman thinketh this to be the reason thereof, because before the entrance of the Israelites into the land of Canaan, forte de terra illa recesserat, it may be that they were departed out of the country. But it is like that they would rather have made a league with joshua, as the Gibeonites did, than have forsaken their country for fear of the Israelites. 2. Some think they are not named, because they did not fight against joshua, Ex Tostat. quaest. 79. in Exod. 23. But the contrary appeareth, josh. 4.10. where the Girgashites are rehearsed among those nations, whom the Lord would cast out before them. And none of the Canaanites, saving only the Gibeonites, are said to have made peace with joshuah, josh. 11.19. 3. The Septuagint, whose manner is to supply out of one place, that which is wanting in another; do here also insert the Girgashite. But this is too great boldness to add any thing to the authentical original. 4. Wherefore, the Girgashites either being a small people, might be comprehended under the rest, Tostat. Or by a Synecdoche, when part is taken for the whole, under these nations here named, the other also are signified: which is the reason, that sometime two or three of these nations are set down often for all the rest, Calvin. QUEST. XXIV. How it stood with God's justice, to destroy all the inhabitants of Canaan. I Will cast out. It may seem both a cruel edict, decreed of God for the utter extirpation of these inhabitants of Canaan, and as cruelly to have been executed by the Israelites. 1. The equity of God in decreeing this to be done, may thus appear: 1. If God might rightfully assign that country unto his people, as the earth is the Lords, and the fullness thereof, he may dispose of it at his pleasure, then by the same right, it was lawful for the Lord to expel and root out the former inhabitants. 2. Yet there is another reason beside of God's equity: the Lord had now spared them a long time, even 400. years, expecting their repentance, and they waxed worse. The Lord said in Abraham's time, and to Abraham, the sins of the Amorites were not yet full, Genes. 15.16. Now then after so long patience in forbearing these wicked nations, non fuit crudelitas poenae gravitate moram pensare, it was no cruelty with greatness of punishment to recompense the long stay thereof, Calvin. 3. The earth is said to have spewed out this people for their great impiety: Si mortuo elemento intolerabilis est impietas, etc. If their impiety were intolerable to the very dead element; how much more might the Lord exercise his judgement with rigour? Calvin. 4. Again, the Lord having decreed to plant his people in Canaan, was to expel the idolatrous inhabitants, lest they might have been a ruin, and occasion of falling to his people, Marbach. 2. And as the Lord decree was just again these wicked inhabitants, so the execution thereof by the Israelites in destroying them all, was also just. 1. Because non est homini● revocare p●●am, etc. It is not in man's power to revoke the punishment decreed by the Lord, for than they should have incurred the same penalty themselves: as the Lord by his Prophet said to Ahab, who had let Benhadad go, 1 King. 20.42▪ Because thou hast let go out of thine hand, a man whom I appointed to dye, thy life shall go for his▪ Marbach. 2. Seeing the victory and conquest of those nations, was only of the Lord, it was just and right, ipsum leges victoriae statuere, that he should set the laws of the victory, who were to be spared, who not: therefore the Israelites could not alter any part of Gods will on that behalf, Gallas. 3. And if the Israelites had spared them, privassent se legitima haereditate, etc. they had deprived themselves of the lawful inheritance, which was ordained them of God, Calvin. QUEST. XXV. Why they were to make no compact with the Canaanites. Vers. 12. THou shalt make no compact with them. 1. The Israelites are specially warned to take heed of the Canaanites, to make no league with them, because they were most in danger to be corrupted by them, seeing they were not all destroyed at once, but many remained and dwelled among them, not only in Cities by themselves, as the Canaanites had their Cities in the midst of Ephraim and Manasses, josh. 16.10. and 17.16. but they dwelled among them in the same City, as the Jebusites did in Jerusalem, josh. 15.63. there was not so much danger to be feared by the nations which were further off, and therefore when they took any of their Cities, they might save their persons alive: but if it were a City of the Canaanites, they were to save none alive, Deut. 20.15, 16. Tostat. quaest. 12. 2. Another cause of this prohibition, was the great impiety and wickedness of the Canaanites, among whom was practised all ungodliness: for the which cause their land spewed them out, Levit. 18.28. And this reason is touched here, Lest they be the cause of thy ruin: this amity and league between them, might be a means to draw them to idolatry, Marbach. 3. Further the Lord had appointed the Canaanites to destruction, and therefore, with such as were God's enemies no league was to be made, Simler. 4. By this means also, legitima sua haereditate privarent, they should deprive themselves of their lawful inheritance, which the Lord had promised to Abraham, Isaac, and jacob, and to their seed, Simler. 5. Duos pessimos fructus illiciti foederis numerat; He reckoneth up two very bad fruits of this unlawful league: the land should be defiled with their altars, and superstitious monuments, which they would erect under the colour of this league: and beside, humanitatis praetextu populum corrumpent, they will corrupt the people under pretence of humanity, in calling them to their idolatrous feasts, Calvin. 6. But all kind of league and intercourse is not forbidden, with nations of stranger religion: there be foedera commerciorum causa, leagues for traffic sake, and other common necessary things, which belong unto the life; which kind of league may be made with such, but not foedera auxiliatoria, leagues of mutual help, Simler. Calvin. See more hereof, chap. 23. qu. 50. QUEST. XXVI. Why their images were to be broken down. Vers. 13. ANd break their images in pieces. 1. This they were commanded to do, ut non rema●eat memoria, etc. that there should no memory remain of idolatry, Lyran. For look what was left of those superstitious monuments, tantundem fomenti remaneret, so much leaven remained to corrupt pure religion, Gallas. 2. So that it is evident that these things were not to be transferred to God's service; as though it were lawful to worship the true God after that manner, wherein they worshipped their false gods; for this is added as a reason: Thou shalt not bow down to any other god: therefore, si jehovam in statuis colore vis, Deum alienum colis; if thou wilt worship God by images, thou dost worship a strange god, Simler. For the true God will be worshipped after that manner, which he hath prescribed, Marbach. Here then is the error of the Romanists, that do worship God after the superstitious rites of the Heathen. 3. Beside, if images must be broken down, than it is not lawful to retain them still, though they be not professedly adored: for the very occasion of offence and stumbling must be taken out of the way. as Hezekiah broke down the brazen serpent, which the people had superstitiously abused: this than maketh strongly against them, that tolerate images in their Churches, though they adore them not. QUEST. XXVII. To what use images being pulled down may be converted. 4. THe gold and silver, which came of these images, it was not lawful for them to convert to their own private use, Deut. 7.26. they are forbidden to bring any such abominable thing into their house, Tostat. qu. 12. Yet to public uses, either for the service of God, or for the Commonwealth, they might be converted: as the gold and silver, and the spoil of Jericho, was put to the Lords treasury, josh. 6.19. though it were sin in Achan to take that which he purloined to his own private use, Simler. 5. It is not safe that such monuments of superstition should still be kept, though the use be discontinued: as it hath fallen out in some places in our times, that images having been laid aside, and not defaced, were set up again, when idolatry was revived: the saying is, that, He that will not have a Stork return to his house, must pull down her nest, Simler. And here in England, if those superstitious cells of Monks had not been pulled down, it is to be feared, that those unclean birds would have settled themselves in their nests again. The things then consecrate to idolatry, being so defaced, as that they cannot return to their former use, may be converted to some other public service. QUEST. XXIX. To whom it belongeth to pull down images. Vers. 13. Break their images in pieces. 1. It is not sufficient then for idolatry by the preaching of the Word, to be pulled out of men's hearts; as some affirm, but the Magistrate is commanded by his authority, to remove all such stumbling blocks: as the good Kings of Judah, Ezechiah and josiah did, and the good Christian Emperors, Constantinus, and Theodosius. 2 And this belongeth not to any private man to do, but to leave it to the Magistrate, to whom the Lord hath committed this authority, to reform public abuses: yet in their private families men may reform their households: as jacob caused all in his house to remove from them their strange gods, Gen. 35.2. 3. And further, as it is not lawful for private men, by their private authority, to take upon them the public reformation in abolishing relics of superstition: as it was decreed in the Eliberine Council, that if any man breaking down an image, were slain in the very act doing, he should not be counted a Martyr: and Theodoret writeth of one A●das a Bishop, who overthrew Pe●sarum pyraema, the temple of the Persians, wherein they worshipped fire: which fact he commendeth not, but approveth his constancy, in that he chose rather to suffer punishment, than to restore idolatry: yet notwithstanding they fall not under this censure, who being private men, instinctu Spiritus excitantur, are stirred up by the instinct of God's Spirit, and moved with an heroical spirit, to do any such public act: as Ambrose Epist. 29. defendeth a certain Bishop, which had set on fire a Synagogue of the Jews, and another, which under julian the Emperor, was put to death for pulling down an Altar. So some among us, and in other places have been moved by the like spirit, to show their detestation against idolatry publicly, in defacing of images, and disgracing the Mass, who are not rashly to be condemned, Simler. QUEST. XXX. How the Lord is said to be a jealous God. Vers. 14. WHose name is jealous, a jealous God. 1. Thomas Aquin. defineth jealousy to be Intensus amor non patiens consortium in amato; A fervent love, not suffering any fellowship in that which is loved: and it is of two sorts, either in that which is good, as to be jealous of God's honour, and in this sense the Apostle saith, 2 Cor. 11. Lectio. 1. It is good to love earnestly always in a good thing, Gal. 4.18. and this is a good zeal or jealousy, and thus the Lord is said to be jealous, as a man is over the chastity of his wife: that his people should not commit spiritual fornication. There is a jealousy in other outward things, as in the honours of this life, as Saul was jealous over David for the Kingdom, and this is an evil jealousy. 2. Sometime one is jealous for himself, as the husband is over his wife, that she might be chaste unto him, sometime for another: as a good servant is jealous in his master's absence, that his wife may keep herself entire unto his master: as Paul was jealous over the Corinthians with a godly jealousy, to keep them as a pure virgin for Christ, 2 Corin. 11.2. The Lord is jealous both these ways, in respect of himself, quia non potest habere parem, etc. the Divine nature can endure no equal, Cajetan. And he is said to be jealous: Si quosdam ex suis viderit in sear perditos; If he see any of his to fall away from his worship, Lib. 3. cont. julian. and so be lost, Cyril. 3. But God is jealous, not as man is jealous: Non humana perturbationis vitio facit Deus; God is not jealous with any perturbation of mind, August. qu. 158. as man is, being unchangeable in himself, Augustin. Caret affectionibus Deus, etc. God is without affections: but he is said to be jealous, because he would not have any that hath known him, to be carried away into any evil courses, Cyril. ibid. It is therefore by a metaphor ascribed unto God, by a similitude taken from the husband, who cannot endure that the love, which his wife oweth unto him, should be imparted to another, Gallas. 4. Beside, he is called El zelo●es, a jealous God, or strong and jealous: signifying, Non impune plebem suam per alienos Deos fornicaturam; That his people shall not without punishment commit fornication with other gods, Augustin. ibid. Fortis est ad propulsandam injuriam; He is strong to defend▪ his own wrong, etc. and to punish the offenders, Cajetan. Vindex est Deus fidei rupiae: God is an avenger of violated faith, Simler. And as the Wiseman saith, jealousy is the rage of man, and he will not spare in the day of vengeance, Prov. 6.34. Much more will the Lord be avenged of those which seek his dishonour. QUEST. XXXI. Why they are commanded to cut down the groves. Vers. 13. ANd cut down their groves. 1. The Gentiles used to plant woods and groves by their idolatrous altars: which superstitious use the Lord would not have his people to imitate; the reasons whereof were these: 1. Tostatus thinketh, that they made certain images and figures in the barks of trees, which they used to consult with, quaest. 13. But to this end rather, as Oleaster noteth out of R. Salom. they planted woods, that they might under the shadow of them, eat and drink, and give themselves to all carnal pleasures. So also Lyranus. As also, they placed a certain religion in the shadow of trees, and in the top of hills, as the Prophet jeremy noteth, chap. 2.20. Calvin. Therefore the Lord would not have such groves either to be planted by his people, or being planted b●fore to stand: josiah is commended for his zeal, in breaking down of the altars, and cutting down of groves, 2 Chron. 33.8. 2. If Abraham's example be objected, who planted a grove in Beersheba, and there called upon the name of the Lord, Gen. 21. the answer in general is, that Abraham did not plant that wood for any religious use, the word there used is eshel, which signifieth any kind of fruitful tree: but the word here is ashera, which signifieth trees which are consecrated to the worship of some God, Paguin. But in particular it may be further answered with Calvin, that the planting of this wood was tranquilla fixaque habitationis signum, a sign of a quiet and settled habitation: that Abraham rested in this place, and for his more commodious dwelling planted a grove: or with Pelican, out of Targ. Hierasolym. that Abraham planted fruitful trees for hospitality, to entertain strangers, that they eating of the fruit thereof, might be stirred up to praise God. Borrhaim addeth further, that Abraham here built an Altar, and so called upon God: the wood was not made to that end. And yet if Abraham had intended any religious use, in making this grove as a Temple to serve God in, neither was there any Law then to the contrary; nor yet do we read of any such superstition taken up in those times, as afterward. QUEST. XXXII. Why idolatry is called fornication. Vers. 15. ANd when they go a whoring after their gods. 1. As there is a bodily fornication, which is an unlawful copulation of the body with those, whom men ought not to come near: so there is a spiritual fornication: Cum mens contra debitum divini ordinis conjungatur quibus●ibet aliis re●●us, etc. When the mind is beside the divine order joined to any other thing, than unto God: so there i● also a spiritual chastity: Si mens hominis delectetur in spirituali conjunctione ad id, cui debet conjungi, scilicet ad Deum, etc. If the mind be delighted in spiritual conjunction to that, to the which it ought to be joined unto, that is unto God, and do abstain from all other, Thomas. Quast. 151. 〈◊〉▪ 2. in cor. 2. And in three things is idolatry compared to fornication. 1. In that, fides Deo data violatur, faith made to God is violated: as in bodily fornication and adultery, the faith which each gave to other, is falsified. 2. As they which are given to carnal wantonness, think no cost too much that is bestowed that way, but do dote upon their pleasures: so idololatrae sunt prodigi in idola, etc. idolaters are prodigal upon their idols. 3. Because, fornicatio cum idololatria pleri●nque conjuncta est, fornication is for the most part joined with idolatry. As among the Gentiles, near unto their idolatrous temples, they had their brothelhouses: and in many of their sacrifices, and idol services, as of Bacchus, Flora, Priapus, they used much obscenity, and filthiness. So the Israelites when they coupled themselves with Baal Poor, committed both spiritual and bodily fornication, Numb. 25. And how these two still are joined together, where Popish idolatry is practised, the histories of former times, and the experience of those days doth evidently testify, Simler. QUEST. XXXIII. How far it is lawful and unlawful to eat of things consecrated to idols. Vers. 15. ANd they call thee, and thou eat of their sacrifice, etc. 1. Concerning things offered unto idols of themselves, the meat is not polluted, or defiled thereby: for an idol, as Saint Paul saith, is nothing in the world, nihil habet deitatis, it hath no deity in it: it is of no power, and therefore, non potest ab eo derivari virtus, etc. there can no virtue be derived from it, being but made of wood, stone, or mettle, or such like, into that, which is consecrated to it: and so the creature is good still, though it be superstitiously abused. And therefore such meats of themselves may as well be used, after they are so offered to idols, as before. 2. But there are certain lets and scandals which may arise of eating such things, which maketh it unlawful. 1. The first let is in a man himself, if he be not well persuaded and resolved that it is lawful to eat such things, for than he sinneth against his own conscience: as the Apostle saith, He that doubteth is condemned, if he eat, Rom. 14.23. 2. Then offence may be given unto the weak brethren, who against their conscience seeing another to eat, may be encouraged to do the like, and so their conscience is wounded: in which respect Saint Paul saith, He will not eat flesh as long as the world standeth, to offend his brother, 1 Corin. 8.13. 3. An offence may be given unto the Infidels, who by our eating of their sacrifices will judge us to favour their idols, and so have an evil opinion of us as dissemblers, and condemn our liberty. Yet here a diverse case is to be considered: for if the Infidels did not tell us, or suppose we know not, that the meat was offered to idols, than it may be eaten without any offence giving: but if any man say, This is sacrificed to idols, eat it not, saith the Apostle, because of his conscience that showed it thee, 1 Corinth. 10.28. 3. And as offence might grow, by eating of things sacrificed to idols: see likewise concerning other meats forbidden by Moses Law, great question did arise between the converted Jews, and the believing Gentiles: for the deciding of which controversy, Saint Paul giveth two rules: first, That they should not judge one another, Rom. 14.13. that he that did eat should not condemn him that would not eat: secondly, that they should not grieve or offend one another with their eating, ibid., vers. 15. that they should abstain from eating such things, at the least in their brother's presence. And after this the Church came together, and decreed, that for a time in regard of the weak, they should abstain from strangled and blood, Act. 15. Tostat. qu●st. 13. 4. But this further must be considered, that Christians now have a greater liberty, than the Israelites had: for they are simply forbidden to go unto the Gentiles feasts, or to have any fellowship with them, lest by little and little, they might be drawn to partake with them in their idolatry. But S. Paul allowed Christians to go unto the feasts of the Gentiles, and to eat of their sacrifices, so it might be done without offence, 1 Cor. 10.27. Gallas. 5. And the reason hereof, why the Israelites are forbidden to communicate with the Gentiles, and to eat and drink with them, may thus further be declared. For the communion of some is forbidden to the faithful two ways, either in poenam illius, cui communio fidelium subtrabitur, for a punishment to him, from whom the company of the faithful is withdrawn: as the incestuous young man was excommunicate among the Corinthians: or ad cautelam eorum quibus interdicitur▪ for their warning and heedtaking, which are so forbidden others company. And if so the faithful be strong in faith, and are more like to win the Infidels, than to be corrupted by them, they are not forbidden their company: but if they be weak▪ and such as easily may be drawn away, the company of Infidels to such is dangerous, Thomas. 2.2. qu. 10. ar●▪ 9 in Cor. And of this sort were the Hebrews, who were weak and prone to idolatry, and therefore the Lord forbiddeth them all intercourse and communion with the Gentiles. QUEST. XXXIV. Why marriages with the Idolatrous were forbidden, and in what cases. Vers. 16. Jest thou take of their daughters to thy sons. 1. The Israelites were forbidden to take wives unto their sons, from the idolatrous Heathen, lest they might draw them also unto idolatry: men must not deceive themselves in such marriages, and think that they may draw their wives, or the wives the husbands rather unto the true religion, which they profess, then to be corrupted by them: For how knowest thou a man, te uxorem lucrifacturum, that thou shalt gain thy wife to thy religion, or thou woman, that thou shalt persuade thy husband? Gallasius. Shall a man think himself more wise than Solomon, whose heart was perverted by his wives: and to please them, he fell to most gross idolatry? Simlerus. 2. Yet it was lawful for the Israelites to take to wives such of the Gentiles, as were converted to their religion: as is evident, Deut. 21.13. as Boaz married Ruth, who had then embraced the true religion and worship of the God of Israel: as she said unto Naomi, Thy people shall be my people, and thy God my God, Ruth. 1.16. 3. But the example of ●●hlan and Chilian will be objected, the sons of Elime●ech, who took unto them wives of the Moabites, Orpah and Ruth, who were not then converted to the faith of Israel: for then Naomi would not have bid them return into their country, as she did, Ruth. 1.12. for that had been to give them occasion to commit idolatry. Therefore this marriage is excused by the necessity of that place, where Mahlan and Chilian sojourned, namely, in Moab for the space of ten years, where were no women of their religion, and so they were fain to take them wives from the Moabites. 4. Now further as it was unlawful to take wives to their sons from the Gentiles, so was it also forbidden that they should give their daughters to their sons, Deut. 7.3. which of the two was the more dangerous: 1. For the man is the head of the woman, and so the Israelitish wife should come in subjection to a Pagan, and by this means dishonour her nation. 2. The man being of greater power, might use more violent means to force the wife to Gentilism, than the wife could to draw the husband. 3. The children also were more likely to be corrupted, which are brought up according to the father's mind, Tostat. quaest. 14. An example whereof we have in that blasphemer that was stoned to death, who was the son of an Egyptian, and of an Israelitish woman, Levit. 24. QUEST. XXXV. Why the images are called molten gods. Vers. 17. THou shalt make thee no molten gods. 1. The Gentiles so called their idols, communi & populari errore, by a common and popular error, as now among the Romanists, the common people call their images their Saints. But the wiser sort among the Heathen did not take the idols to be their gods, but only representations of them: yet that excused not their idolatry, no more than the like pretence now among the Papists, that they use images only to put them in mind of God, Simler. 2. But an idol is far from being God, or having any divine thing in it, that as the Apostle saith, It is nothing in the world: not in respect of the matter, but of the signification: for it neither representeth the true God, who is a Spirit, and hath no bodily shape, nor yet the false gods, which are nothing at all in the world, Marbach. 3. By one kind of molten images all the rest are forbidden, whether they be graven, carved, painted: locutio est à parte totum significans, it is a manner of speech, taking a part for the whole, Augustin. junius. But he giveth instance of molten images, because of the molten calf, which they had lately made, Lyranus. 4. If it were unlawful for them to suffer the Gentiles idols to stand, but they were to break them down: much more were they not to make them new, Simler. And so often is this Law repeated, because of their proneness to idolatry, Tostat. QUEST. XXXVI. Why the principal feasts of the Israelites are here rehearsed. Vers. 18. THe feast of unleavened bread. 1. The Lord renewing now his covenant with his people, which was interrupted by their apostasy and falling away, doth also again prescribe unto them these festival solemnities, which they should observe unto him: therefore, renovato foedere repetuntur, the covenant being renewed, they are also repeated, Borrhaius. 2. Another reason of this repetition is, ne otiosus populus ceremonias Gentium aemuletur, lest the idle people should have followed the ceremonies, and superstitious festivals of the Gentiles; the Lord prescribeth them certain feasts, wherein they should be occupied in setting forth of his praise, Lippom. 3. Rupertus giveth this note: Haec iterati● praeceptorum Iudaeis carnalibus de justitia sua gloriantibus aterna exprobratio est; This iteration of these precepts, is an eternal exprobration to the carnal Jews, which do glory in their righteousness, etc. Seeing Moses still insisteth in the first principles and rudiments, and carnal observations; wherein Moses is unlike unto the Apostle thus writing: Therefore leaving the doctrine of the beginning of Christ, let us go forward unto perfection, Hebr. 6.1. 4. Again, another principal cause of the institution first, and now the renovation of those festivals was, ut futura mysteria saltem sub umbra veneretur; that the people as under the shadow, might in these festivals reverence the mysteries which should be revealed in time to come, Lippoman. QUEST. XXXVII. Why some feasts, and not all are here rehearsed. ANd it pleased God to appoint these festivals unto the Israelites: 1. That although all our life time should be consecrate to God's praise: yet, quia non valet humana infirmitas, because humane infirmity is not able so to do, this continual praising of God being reserved for the next life, it pleased him to content himself with certain times appointed to that end, Tostat. qu. 14. And this God doth also, that man's dulness might by such solemnities be whetted, and stirred up to a thankful commemoration of his benefits, Marbach. 2. Here are the three principal moral feasts only mentioned: the Passeover, the feast of weeks, and the feast of gathering fruits: though they had more feasts, as they are rehearsed: because in these three only, the people were bound to assemble together before the Lord, Tostat. 3. And the Lord beginneth with the Passeover, which was the first instituted, and brought to their remembrance the greatest benefit of their deliverance out of Egypt. And hereby was mystically signified, that fine fide passioni● Christi, etc. that without faith in the passion and resurrection of Christ, which was shadowed forth in the passover, none could be saved, Lippoman. QUEST. XXXVIII. Of the passover, the rites, end, and use thereof. Vers. 18. SEven days shalt thou observe. In the feast of the Passeover there are four things to be observed: the rite and ceremony, the end, the moral use, the type and figure. 1. There are three things here prescribed concerning the rite, and manner. First, they must eat unleavened bread, because at that time when they came out of Egypt, the Egyptians urged them to come out in haste, so that they could not leaven their bread: therefore in remembrance of their affliction in Egypt, and their deliverance therefrom, they must keep this feast with unleavened bread, and that for seven days from the 14. day at even, until the 21. day at even, as is prescribed, Exodus 12.18. the month also is prescribed wherein they should observe this feast, in the month Abib, which the Latin, Septuagint, Chalde interpret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the month of new fruits, quando spica è culmis prodibant, when the ears began to shoot out of the hose, Vatabl. Not because the corn began then first to grow, but than first began to be ripe, and the ●ickle to be put unto it, Tostat. This month fell out sometime in the month of March, as if the new moon were before the 25. of March, about which time the equinoctial was then, (when the days and nights are alike) sometime in April, when the aquinoctium fell out afterward: for the Hebrews began their months with the new moon. And this month Abib was the first in the year, from the which they counted the rest: as the Romans did begin their months at March, and so they called July and August, Quintilis, and Sext●lis, the fifth and sixth months: this month Abib, was also called Nisa●, that is, Nisi●●, the month of wonders, because many wondrous things were done in this month, Simler. The other rites belonging to this feast are set forth at large, Exod. 12. throughout the chapter. 2. The end of this feast, was to call to mind the benefit of their deliverance out of Egypt, and the preservation of their first borne, when all the first borne in Egypt were slain. 3. The moral signification is this: by leaven is understood false doctrine, as our blessed Saviour giveth his Disciples warning, to take heed of the leaven of the Scribes and Pharisees, that is, their corrupt doctrine: likewise, it signifieth the leaven of maliciousness, as the Apostle showeth, 1 Cor. 5. both which by the unleavened bread, they were admonished to take heed of. 4. This Passeover was a type of our Saviour. 1. He suffered about the same time of the year, wherein they used to kill the Passeover. 2. The paschal Lamb was without blemish, and Christ was without sin. 3. It was roasted with fire, to signify the burning love of Christ. 4. The blood of that Lamb was a sign of their corporal deliverance out of Egypt: and by the blood of Christ we obtain spiritual deliverance, Simler. See more of the spiritual application of the passover, qu. 39 chap. 12. QUEST. XXXIX. Why the first borne males were only due unto the Lord. Vers. 19 EVery male that first openeth the womb. 1. These words, male and first, are not here in the text, but must be inserted to explain the text, as may be gathered, Exod. 13.12. The males only of the first borne were the Lords. 2. And the reason hereof was: 1. Because the males in their kind were the perfitest: and therefore they were only to be offered in such sacrifices as were of necessity, as in their burnt offerings and vows: in their free offerings, they might bring their female. 2. The first borne which were slain in Egypt, both of men and beasts were males, in lieu whereof the Lord required the first borne. And that the first borne males were only slain in Egypt, it may thus appear: 1. Because the punishment was answerable to their sin: that as they commanded all the males of the Hebrews to be killed, so the males only of the Egyptians should be destroyed. 2. Though in many houses in Egypt, the first borne of the house were not males, yet the first borne of the maid servants must also be counted, as is evident, chap. 11.5. and if neither they, nor the masters of the house, had any first borne that were males, then either the master himself, or the servant of the house, if he were the first borne was taken: and so it was true, that there was not an house in Egypt where there was not one dead, Exod. 12.30. And as the first borne of men only were slain so it is like the same proportion was observed in their cattle, Tostat. qu. 15, 16. 3. The first borne were of two sorts of men, and they were to be redeemed, because their service unto God was performed when they were living, not by their death: the beasts were either clean, and they were to be offered; their best service unto God was by their death, in being sacrificed: or unclean, which might either be redeemed by exchange, as an ass by giving a lamb, Exod. 13.18. or by that price which the Priest should value it at, Levit. 27.12. or else were to be killed: the reason whereof was this, that the first borne not redeemed, should be killed, because they were holy unto God, and it was not lawful to convert them unto any private use, Simler. QUEST. XL. Why mention is made only of asses of the unclean beasts. Vers. 20. THe first of an ass, thou shalt buy out with a lamb. 1. Tostatus thinketh, that concerning other unclean beasts, as horses, camels, that the first borne were not required, because the Hebrews had none of them in Egypt, and such things of theirs only, which were preserved at their coming out of Egypt, from the destruction of the first borne, they were to pay the first of them unto God: dogs and cats they had, but they came not forth with them; and yet they were saved alive; as he would prove by that place, chap. 11.7. that among the Israelites a dog should not so much as move his tongue; which showeth that they perished not. Tostatus hath another answer beside, concerning those base creatures, which shall be remembered afterward, quast. 18. Contra. 1. It is not like that the Hebrews had no horse or camels, but only asses for carriage; seeing Egypt so much abounded with horse, being a plain country and full of gr●sse, it cannot be thought, but they had of those kind for their necessary use. 2. And for the other, it is very like, that no living thing among the Israelites miscarried, though that place prove it not: for the meaning is, that a dog-shall not move his tongue, lecol, against any of the children of Israel, not among them, jun. But it cannot be imagined, that the dogs, unless their masters killed them of purpose, which is not to be thought, would leave them, when they went out of Egypt. 2. Some Hebrews are of opinion, that the word behemah, beast, the firstlings whereof they were to give unto God, doth signify, bestias comestibiles, beasts which may be eaten, and are not wild, as chaj●th signifieth beasts as well not to be eaten, as those that are wild: and therefore they think that under that word behemah, only three kinds are signified, bullocks, sheep, and goats. But if this were so, than asses should be excluded out of the Law of the first borne, which were not to be eaten, though not wild: and Tostatus also giveth an instance of swine, that they also should be included, which might be eaten, and yet they were not offered, nor any thing for them, because the Hebrews brought none such out of Egypt. But he faileth in this last instance: for swine were neither beasts allowed to be eaten among the Hebrews: and though they were unclean, yet the first borne of them were to be redeemed, as other unclean beasts were. Wherefore the word behemah, rather signifieth all domestical beasts, whether clean or unclean, the firstlings whereof were due unto God: which is expressed here by another word, miknah, which signifieth a possession: whatsoever beasts then were in ones possession, he was to pay the first borne of them; wild beasts than were excepted, as not being in a man's possession. And Calvin inferreth as much upon these words, all the first borne among the children of Israel, chap. 13.2. to make a difference between domestical beasts, which were among them, and wild beasts. 3. Simlerus thinketh, that the firstlings of dogs were due unto the Lord, but they were to be killed, not to be redeemed at all, because it is forbidden, Deut. 23.18. that they should not bring the price of a dog into the house of God. But it rather seemeth that God would not have such a vile creature to be counted as due unto him at all: for than it had been lawful to redeem it: as they were to redeem all unclean beasts by the Law, Numb. 18.15. Therefore, seeing it was not lawful to redeem the firstling of a dog, it followeth that the Lord challenged no right in such. 4. Wherefore, concerning all unclean beasts, which were profitable, as horse, camels, I agree with junius against Tostatus, that the first borne of them were all due unto God, and that by the ass, all other like unclean beasts must be understood, which Oleaster also concludeth out of those general words Numb. 18.15. The first borne of unclean beasts shalt thou redeem. And concerning dogs and cats, and other vile beasts, I judge rather with Tostatus against Simlerus, that they were not due at all, because they were vile and of no account; which is his other answer: for whereas they were to exchange the foal of an ass with a lamb: Non erat aliquod animal immolabile tam parvi valoris, etc. There was not any beast for sacrifice of so small value, to be exchanged with any of those vile and contemptible creatures. 5. Oleaster yieldeth two reasons why the ass was to be redeemed: either because it was a vile creature, or for that it was not apt for food, because the sacrifices were, cibationes Domini, as the Lords meat or food. Pelican understandeth it mystically, Quia Deus stoliditatem asininam abominatur; God abhorreth asmine foolishness and blockishness. So Isidore, and the interlineary Gloss. give this sense, that to change an ass with a sheep, Est immunda vitae prim●rdia, ad innocentia simplicitatem convertere; Is to convert the beginnings of an unclean life, into innocent simplicity. But the reason indeed is, because such beasts were counted unclean, and so more vile, whereas the Lord would have of the best: and being unclean, and unapt for food, they were consequently unfit for sacrifice, because some part thereof, unless only in burnt offerings, was for the Priest's food, and in some sacrifices, the owner and offerer also had part. QUEST. XLI. Whether the Israelites were absolutely bound to keep the rest of the Sabbath, in ear-ring time and harvest. Vers. 21. BOth in ear-ring and harvest time thou shalt rest, etc. 1. Like as before, chap. 31. when mention was made of making the Tabernacle, the observation of the Sabbath is urged, lest they might think, that the rest thereof upon that necessary occasion of working in the Tabernacle, might be dispensed with, Oleaster: So here in this place it being required that the people should go up thrice in the year to the three solemn feasts, they might have thought it lawful to travel upon the Sabbath, when they went up to the Tabernacle, and therefore is that precept of the Sabbath also mentioned here, to take away all such scruple, Tostat. quast. 17. 2. Mention is made of resting in seed time and harvest, as the most necessary works: not as giving them liberty at other times to break the rest of the Sabbath: but exclusis his, videantur omnia alia exclusa, that even these necessary times being excluded, all other might seem also to be excluded. So also Augustin. By this it is signified, Omni tempore Sabbato debero cessari; That they ought to rest at all times upon the Sabbath. Quast. 160. in Exod. 3. Calvin affirmeth, that this is so straight commanded: Vt dies septimus servetur etiam sub periculo communis jacturae; That the seventh day should be observed, even with the hazard and danger of the common loss. But Gallasius better concludeth out of Christ's words, The Sabbath was made for man: Mark. 2. ●●▪ that the Jews were not tied to such necessity, in keeping the Sabbath in harvest and seed time, but that in any common and apparent danger, they might periculo occurrere▪ prevent it, 4. Some of the Hebrews therefore understand this precept, of the carnal act of generation, which they would have here insinuated by the sowing of seed. But beside that, if the Scripture here had any such meaning, it would have expressed it in plain words: for of such things the Scripture useth to speak exactly and plainly: this were to make matrimony and the use thereof unholy, Tostat. Though it must be confessed, that greater moderation in such carnal delights is to be used, when solemn and public prayer is offered unto God, according to S. Paul's counsel, 1 Cor. 7.5. 5. Therefore the better opinion is, that even the rest of the Sabbath was dispensed withal to the Israelites, in the times of seed time and harvest upon urgent necessity, to prevent some common and imminent danger: as if suddenly any inundation were feared, which breaking in, would destroy the seed or corn; or any enemies should attempt to destroy the corn, or it should chance to be set on fire, it was lawful even upon the Sabbath, laborando succurrere, to help to save it by labour: for if it were lawful to lead their cattle to water, and help them out of the ditch upon the Sabbath, as our blessed Saviour showeth, Luk. 13, and 14. which concerned but the state of private men; much more for the common good was it permitted, Tostat. qu. 18. Gallas. R. Salom. thinketh it was lawful upon the Sabbath, to gather a sheaf of corn for the first fruits. But he hath no warrant for that out of Moses. QUEST. XLII. Whether now Christians are necessarily tied to keep the Lords day in seed time and harvest. 1. THe Jews to this day think that these works, to sow and reap are by no means upon any occasion never so necessary, now to be dispensed with; and some Christians are as strict now in the keeping of the rest upon the Lord's day. But this were to Judaize, and to enthrall our Christian liberty: and to bring us in bondage unto the service of days, which were appointed for man's benefit: as our blessed Saviour saith, that the Sabbath was made for man and not man for the Sabbath, Mark. 2.21. 2. Some on the other side give too great liberty upon the Lord's day. As Calvin hath these words, writing upon Exodus, chap. 31. 1●▪ Sabbatum, quamvis hod●t non sit in usu ejus externa observatio, aeternum manet ipso effectu sicut circumcisio; The Sabbath, although the external observation thereof be not now in use, yet it remaineth in the effect, as circumcision doth, etc. This permanent effect of the Sabbath, is our cessation and rest from sin. This seemeth to give too great liberty, to say that all external observation of the Sabbath, that is, of the day of rest, should now be out of use: and that the Sabbath all rest how no more remaineth, than circumcision: for this were to make it arbitrary and indifferent, whether Christians now should observe a day of holy rest unto the Lord at all, or not. 3. Oleaster goeth not so far, but he thinketh, that though it were not lawful for the Jews to intermit the Sabbath then, in ear-ring time and harvest, yet it is lawful for Christians now. Gallasius giveth this reason, Quia ceremoniali observatione liberati sumus; Because we are freed from the ceremonial observation of the Sabbath; and therefore he taketh it to be a needless question, to dispute whether Christians are now bound to keep the day of rest in seed time, and harvest. But this is no ceremonial thing, but moral, to abstain from all such works upon the Lord's day, which may hinder the service of God. 4. Osiander thinketh, that by this instance of ear-ring time, and harvest, all kind of works were not forbidden the Jews upon the Sabbath: but only quotidiana illa & profana, those daily profane works, which might hinder them from the service of God; and the same reason may seem to hold now. But there are certain bodily works, which are a greater profanation of the Lords day, than the ordinary works of the calling: as to dance, to play at football, and such like, are worse than to dig or delve, as Augustine saith of the Jews: Melius toto dit ararent, quam toto die saltarent; It were ●etter for them to plow all day, than to dance all day. 5. I therefore rather condescend to Simlerus, that thinketh these things given in instance to be lawful now upon the Lord's day, necessitate id postulante, necessity so requiring: long arctior fuit observatio Sabbati in lege, etc. the observation of the Sabbath was more strict in the Law, than now under the Gospel, etc. But men must take heed in ear-ring time, and harvest, that they make not a necessity without a necessity: it ought to be an urgent and extreme necessity indeed, which should cause the service of God either wholly to be intermitted, or in part hindered. QUEST. XLIII. Why the people were charged to go up thrice in a year to the feasts. Vers. 23. THrice in a year shall all your men children appear, etc. 1. There is a spiritual worship of God, which the Israelites were to exhibit unto God at all times, and in all places, but the external service, which consisted in sacrifices, and other solemnities, was only to be performed in the Tabernacle, whither the people were commanded to resort thrice in a year, that whereas in their Synagogues at home, they had nothing but Moses read unto them, lest that they might by discontinuance grow into oblivion of the sacrifices, and other solemnities prescribed for the Lords service: they were commanded to that end to go up to revive the memory of them. 2. They went up always with some gift, as they were not to appear before the Lord empty, ut populus Deo praestaret obsequium, that the people might show their duty unto God. 3. And because there was a collection yearly in the feast of Tabernacles, gathered of the people, toward the maintenance of the Tabernacle, and the services thereof: the people were to go up to contribute to that end, Tostat. quaest. 20. 4. Necessarium erat ad mutuum consensum in religione fovendum; It was necessary also to maintain a mutual consent in religion, Gallas. Whereas, if they should have had their several places of meeting, they might have devised new rites. 5. And by this means the Lords feasts were celebriora, more solemn, and kept with greater majesty. 6. Hereby also Christ and his Church was prefigured: that in him there should be but one shepherd, and one sheepfold: he should be the only Priest and Mediator, and he should prescribe, one Faith, one Baptism, Simler. See more hereof, quest. 36. chap. 23. QUEST. XLIV. Who were bound to go up to the feasts. NOw whereas the males only were to appear before the Lord: 1. The women are excepted, because they were unfit, both in respect of their domestical business, which was to be cared for in the absence of their husbands: as also for that they might be often letted by giving suck, or being with child: and they were not in regard of the tenderness of their sex, to take so long a journey. And yet devout women, specially when they dwelled not far off from the place of the Sanctuary, did use to go up, as Anna the mother of Samuel, and the Virgin Marie, Tostat. quaest. 22. 2. As for their servants, the men were bound to go up, as well as their masters; there was one Law for both: the maids also sometime went up with their masters, but they were not bound, as Deut. 12.18. and chap. 16.14. both they, their son, daughter, servant, maid, were to rejoice before the Lord in their solemn feasts. 3. Neither were all the males bound to go up, as the children which were not able to go, nor yet were of discretion to understand what they there heard, or saw done, Tostatus ibid. 4. Neither were the male children bound to go up, as soon as they began to be of discretion: as Tostatus giveth instance of our blessed Saviour, who at twelve years old went up with his mother, for both that example was extraordinary; no child at those years was to be compared unto Christ: and beside, when such children went up with their parents it was voluntary, not exacted by Law. 5. Wherefore, such males must be understood, qui sub censum transibant, which passed under the sum, or account, who were under twenty, Calvin: and exceeded not fifty, as the Hebrews think, Simlerus. QUEST. XLV. Whether all the males were bound every year to go up thrice to the Sanctuary. Vers. 24. I Will cast out the nations before thee. 1. Here the Lord preventeth an objection: the people being required thrice in a year to go up to the Sanctuary, might have doubted, that their enemies might have taken advantage of their absence, and so have invaded them: the Lord therefore biddeth them to be secure for that matter, for he would cast out their enemies before them, and so work that they should not desire their land: and therefore they should not be afraid to go up to appear before the Lord, Gallasius. 2. Some think, that this Law of appearing thrice in a year before the Lord, did not bind, but until such time as their borders were enlarged, quando secura universa regio futura erat, when the whole land should be quiet, Cajetan. Which Calvin thinketh was not, till God having subdued all his enemies, Sanctuarium suum locavit in Zion, had placed his Sanctuary in Zion, etc. But this is not like, that the people kept not this Law till David and Salomon's time: for they were commanded to observe all the Laws and ordinances, when they were come into the land of rest, Deut. 12.9. So that by enlarging of their coasts, is not meant the making of them larger, but the planting of them in the land of Canaan, Tostat. qu. 22. 3. Some think, that this never happened unto the Jews according to the letter, that all their enemies were subdued unto them: and therefore, in futura vitae complebitur, it shall be fulfilled in the next life, Gloss. interlin. But if this had never been performed, how should the people have been encouraged by this promise to go up thrice in a year. True it is, that there were some Canaanites still dwelling among them: yet were the nations of them destroyed, though not every particular one of the nation. 4. Some are of opinion, that this promise was made with a condition, if they did then endeavour to keep their bounds, and set watchmen and garrisons in their borders, that then the Lord would protect them, that the rest of the males might safely go up, Ex Lippom. But when should those males which kept the garrisons have gone up? they could not then observe this Law to go up thrice in a year. 5. Some think, that every third year only, they which dwelled farthest off came up to the Sanctuary, and two years they were free, because mention is made of tithes to be laid up in the end of three years, Deut. 14.29, But that must be understood of another tenth part, beside that which was to be paid yearly, vers. 22. which they were yearly to eat before the Lord, vers. 23. and therefore that cannot stand, that every third year only they were bound to go up. 6. Tostatus his opinion is, because it was both chargeable for them to go thrice, and come thrice, that is, six times in all in a year; and they in that time lost their labour at home: and beside, in the space of six months, between the sixth and seventh months, wherein all these three principal feasts were observed, these six journeys fell out, and within one month after their return from the Passeover, they were to come up again to the feast of the Pentecost. He thinketh therefore, that they only which dwelled near hand came up thrice in the year; they which were further off, only went up once in the feast of the Passeover, and in the seventh year of remission twice, in the said feast, and at the feast of Tabernacles, when they were to hear the Law read unto them, Deut. 31.12. quast. 21. Contra. 1. The words of the precept are general, Three times in a year, shall all the males appear before the Lord, Deut. 16.16. there are none excepted. 2. Yea special order is taken for them which dwelled far off, that they might turn their offering into money, Deut. 14.25. and every year they were to give the tithe of their increase, and eat it before the Lord. 7. Wherefore the truer opinion is, that all the males which were appointed to come up, ascended thrice every year: whereupon it is evident, non tam longam vel latam fuisse promissionis terram, etc. that the land of Promise was not so long and large, that in the space of four months, or at the most six, they could come and go thrice to Jerusalem, Lippom. For, as Hierom writeth, the land of Canaan was not above an hundred and sixty miles long, and sixty miles broad: allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary. For we must not imagine, that it was placed in the utmost coasts: it would ask them but a seven night's journey to the Tabernacle, and as much homeward, that is, six weeks in the year, somewhat above the tenth part, which was no great matter for them to do. Oleaster giveth this reason, why the Lord would see all the males thrice in the year, quia pater cupit filios videre, etc. because a father desireth to see his children often, which are nursed in another place. Like as now then in England, four times in a year many come up two hundred miles to the Terms: two whereof fall out nearer together, the Summer Termes, than the Jews two feasts of the Pasch and Pentecost: So they might with more ease come up thrice, not much above half that way. 8. But yet the ascending of the males thrice every year, must be understood with some limitations, and conditions. 1. Cessante infirmitate, if they were not letted and hindered by sickness; for they were not to be carried up, they must go up of themselves, Oleast. 2. Non obligabat tempore suspecti belli; It did not bind, when there was any suspicion of war, Cajetan. If there were no danger at their setting forward; they were to fear no danger till they returned upon God's promise: but if the enemies were at their gates, they were to intermit the feast, yea if it were the Sabbath, for their own safeguard. And these promises must be understood with a condition, if they did keep the Law of God, their enemies should have no power or desire to invade them, Simler. Vers. 25. Thou shalt not offer the blood, etc. These two verses the 25, 26. are the same with vers. 18, 19 chap. 23. therefore to that place I refer the Reader, where the 41, 42, 43. questions do fully explain the sense and meaning of these verses, that it is not needful to make rehearsal of the same things here. QUEST. XLVI. Whether Moses were twice or thrice forty days in the mount with God. Vers. 28. HE was there with the Lord forty days, etc. 1. Some think, that Moses was thrice forty days with the Lord, because there is thrice mention made of Moses being with the Lord forty days in the mount, Deut. 9 vers. 9, 18, 25. And thus they cast the time, that Moses went up the third day of the third month, which answereth to our May, and that he came down the 17. of June, and on the 18. day was the golden calf burnt, on the 19 day he went up the second time, and in the beginning of August, he was called up the third time, for to receive the second tables: and so he came down about the tenth day of September, which was the day of reconciliation, Borrh. Contra. 1. There is indeed mention made, Deut. 9 thrice of Moses being with the Lord forty days, and forty nights: but vers. 29. there is a repetition only of his second being with the Lord, which Moses spoke of before, vers. 18. for otherwise, if as often as this is mentioned, so many forty days Moses should have been with the Lord: he must have been with him, not only thrice, but four times forty days: because Deut. 10.10. the next chapter following, Moses again saith, I tarried in the mount as at the first time forty days, and forty nights, Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first coming down stayed but one day with the people; for in so short a time Moses could not remove the Tabernacle without the camp, and cause the people to put off their best raiment, which things were done before his second going up unto God, chap. 33.5. to vers. 12. 3. And it is not like, the Lord being already reconciled to his people, whereof the writing of the tables the second time was a sign, that Moses came down against the day of reconciliation: to that end to reconcile the people unto God. 2. Wherefore Moses was not thrice forty days with the Lord in the mount, but only twice, which make 80. not 120. days. Gregoris giveth this reason, Moses, ut legem percipere mereretur, In primum Regum cap. 11. bis quadragintà dies jejunavit; Moses, that he might be thought worthy to receive the Law, fasted twice forty days, etc. The cause of Moses fasting, was to be prepared to receive the Law: Hoc jejunium eodem quò prius pertinere simus, ad confirmationem legis & foederis; This fasting of Moses we know was to the same end, to confirm the Law and the covenant, Gallas Seeing then Moses received the Law but twice, and he was called up to that end to receive the tables of the Law: it must needs follow, that he was but twice forty days with God in the mount So Helias likewise fasted forty days, qui legis instaurandae Minister fuit, which was the Minister of restoring the Law, and our blessed Saviour fasted forty days to deliver the new Law of the Gospel: therefore, as Cajetan also noteth, Hoc fuit secundum jejunium, etc. this was the second (not the third) fast of Moses, when he went up to receive the second tables. QUEST. XLVII. Of the shining of Moses face. Vers. 29. MOses wist not that the skin of his face shone bright, etc. 1. The Latin Interpreter readeth, Moses knew not, quod cornuta esset facies, that his face was horny: whereupon grew the common error, that Moses is usually pictured with horns. And the Jews deride the Christians, because they picture Moses with horns, more like a Devil, than a man: this error ariseth by mistaking of the word keren, which signifieth a horn, but karan to shine, which is the word here used. 2. Some take upon them to justify the Latin translation: Quod emitteret radios tanquam cornua; Because Moses face streamed forth beams like as horns, Tostat. quaest. 24. Lyran. Sicut & radii á Solo derivati, cornu speciem prase ferunt; Like as the beams of the Sun do cast abroad like unto horns, Lippoman. But I rather approve here cajetan's judgement: Nihil cornutum ad literam significatur; According to the letter, there is nothing that hath the signification of an horn, but rather that Moses face did shine bright. So also Thomas, quod & melius dicitur, it is better said, that his face was shining, than horny. 2 Cor. 3. Lect. 2. 3. Tostatus maketh mention of a certain ignorant Rabbin, that saith, Moses countenance is said to be horny, because it was so dried up with this forty days fast, that nothing but the skin was left upon the bones, which did stick out, ut acuta velut cornua viderentur, that they seemed to be sharp as horns. But this is affirmed without any wit or reason: for Moses neither eating or drinking the space of forty days, and forty nights, was preserved miraculously by God (for naturally a man cannot live without meat and drink above fifteen days) than the Lord by the same power was able to keep Moses body, without any decay or diminution at all. 4. Wherefore the meaning of this place is, that Moses face shined, as the Chalde paraphrast, The brightness of his face was multiplied: the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his face was glorious: as S. Paul also calleth it the glory of Moses countenance, 2 Cor. 3.7. So also read the best Interpreters, Vatab. Montan. Paguin. Oleast. junius. QUEST. XLVIII. Why it pleased God to give such great glory unto Moses countenance. NOw it pleased God, to print such a majesty and shining glory in Moses countenance, for these reasons: 1. God did bestow this gift upon Moses as a special sign of his favour and love toward him. 2. By this the people might be assured, that the Lord had heard Moses prayers, and that he would renew his league with them, and take them into his protection. 3. And by this means Moses should be had in greater reverence and reputation with the people, Tostat. quaest. 25. Simler. 4. This was done also, ut lex illa valde honorata crederetur, etc. that the Law itself should be held to be glorious and honourable, the Minister whereof was so glorious, Tostat. 5. Thereby was signified also the inward illumination which Moses had, whereby he was able to shine unto them in pureness of doctrine. 6. It also showed, what the righteousness of the Law is, only a shining of the face, that is, of the external works before men: it cannot afford the inward and spiritual justice in the sight of God, Simler. 7. Rupertus by these second tables, which Moses brought down with such great glory, understandeth the glory of the Gospel. But because the Apostle setteth the glory of the Gospel against the glory of the Law, and showeth that in respect of the exceeding great glory of the Gospel, the Law was not glorious at all, 2 Cor. 3.10. I rather prefer Origens' elegant collection, Homil. 12. in Exod. Nihil in lege gloriosum habet Moses praeter solam faciem; That Moses had nothing glorious in the Law beside his face: his hands were leprous by putting them into his bosom, his feet also had no glory, he being bid to put off his shoes: and so by that ceremony he was to deliver over the spouse unto another. But in the Gospel he appeared in the mount with Christ, totus glorificatus, all glorified, etc. Thus origen elegantly showeth the preeminence of the Gospel before the Law. 8. Ambrose sometime thus applieth it: Vultus patris filius; The countenance of the father is the son: and so maketh Moses a type of Christ, In Psal. 118. who is the glory of the Father. But that application is more proper: Vultus Moses fulgor est legis, fulgor autem legis non in litera; sed in intellectu spirituali; The countenance of Moses is the brightness of the Law: the brightness of the Law is not in the letter, but in the spiritual understanding, which was hid from the Jews. QUEST. XLIX. Why Moses face shined more now at Moses second being in the mount than before. 1. SOme give this reason, why Moses face did shine now at his second being with God, rather than at the first time, because than Moses had not tam claram cognitionem, such clear understanding and knowledge of God, as now, which is signified by the shining of his face, Lyran. 2. Rab. Solomon saith, that by the laying of God's hand upon Moses face, it became bright and shining: but Moses sight was hindered by that means from seeing Gods great glory: and it was not the hand of that glorious body, which appeared to Moses, but some mist or cloud that was cast before Moses, as is showed before, chap. 33. quest. 51. 5. Gallasius saith, it was illustre testimonium familiaris illius communicationis, etc. a most clear testimony of that familiar communication which Moses had with God. But Moses had familiar conference with the Lord before, for he spoke unto him face to face, chap. 33.11. 4. Lippoman: Ex longa collocutione & conversatione cum Deo assecutus est, etc. Moses obtained this by his long conference and conversing with God. But Moses had stayed as long before with God forty days, and forty nights. 5. Therefore the reasons rather are these: 1. This glory was given him, ad honorem legis, for the honour of the Law: but the first tables were broken, and therefore it was not to be given then, but now for the honour of these tables, which should remain. 2. Moses had desired that the Lord would give them preeminence before all other people: which notably appeareth in this dignity conferred upon Moses their Governor, which never any had before. 3. But the special efficient cause of this glory was, ex visu Domini, by the sight of the Lord: Moses had now a more clear sight of God's glory, than before, Tostat. qu. 25. as things, which the beams of the Sun beat directly upon, seem also to shine, Simler. Oriente die rubet terra iraceo colore perfusa; When the day ariseth, the earth seemeth to shine red, as with saffron colour: and precious stones give a bright hue to those things which are next them, Ambrose: So that glorious body, which Moses saw, lightened also his face. And the holy Apostle alluding hereunto saith, We all behold as in a mirror the glory of the Lord with open face, and are changed into the same image, 2 Cor. 3.18. So Moses face was changed into the image of that great glory which he saw in the mount. QUEST. L. Why the people were afraid to come near Moses. Vers. 30. THey were afraid to come near him. 1. The cause of this fear of the people was partly necessary in respect of their weakness and infirmity, because they were not able to behold Moses face for the glory thereof, as the Apostle noteth, 2 Corinth. 3.6. 2. It was partly voluntary, they would not come near him for reverence sake, taking that light and brightness for some divine thing, Tostat. qu. 26. 3. Moses shining countenance was the rather a terror to the people, peccati nuper commissi sibi conscio, being guilty in themselves of that sin, which they had lately committed, Simlerus. 4. The people also were hereby admonished, ut quiddam altius lege requirerent, that they should seek for somewhat higher than the Law, Gallas. 5. And this further may be considered, hanc illis dedecoris notam fuisse inustam, etc. that this was a mark of ignominy set upon them, that by their sin they had so far separated themselves from the glorious presence of God, that they were not able to endure the countenance of his servant, Calvin. 6. And herein appeareth a manifest difference between Moses and Christ, the Law and the Gospel: Contrarius splendor faciei Christi, in qua amabilis gratia refulget; The brightness of Christ's face is contrary, wherein amiable grace shineth, Borrhaius. QUEST. LI. Whether Moses covered his face before he spoke to the people or after. Vers. 33. SO Moses had made an end of communing with them, and had put a veil upon his face. 1. Calvin thinketh, that first Moses talked with the people: but he was constrained sermonem abrumpere, populi discessu vel fuga, to break off his speech, because of the people's departure and fleeing from him, and that after he had spoken unto them, and inquired the cause of their fleeing from him, than he covered his face. But it is like that the people at the very first sight of Moses were afraid to come near him: and that thereby Moses perceiving the reason covered his face. And that he had cast the veil on his face before he began to speak, and that the people had fled from him before, it is evident, because Moses had called them unto him, as afraid to come near. 2. Tostatus thinketh, that as Moses spoke unto the people, he sometime uncovered his face, that they might see his glory, and the more reverence his ministry, and sometime he covered it, because they were not able continually to behold that brightness. But it is manifest, vers. 35. that Moses always kept his face covered, till he went in to speak with God. 3. Simlerus thinketh, that primum aperta facie populum allocutus est, at the first time Moses spoke unto the people with open face, that they might be the more moved and affected with the sight of that glory: but after that he used to cover his face. But the Apostle showeth, that the people could not behold Moses face for the glory of his countenance, etc. They did not then behold it first or last, while his face shined. 4. Some Hebrews (as Lippoman writes) do think that Moses spoke to God and to the people with uncovered face, and at all other times he covered his face: but it may be gathered out of the 35. verse, that at all times, until Moses went in unto God, his face was covered. And the difference was in this, that Moses uncovered his face before God, (for there was none to be dazzled with that sight) but when he showed himself and spoke to the people▪ his face was covered. 5. Therefore the truth is this, that as soon as Moses perceived by the people's fear in not coming near, that his face shined, he then covered his face, and so spoke unto the people: yet need we not with Oleaster to transpose the words: He put a veil upon his face, and so finished to speak unto the people: but either we may read with junius; While he had finished to speak unto the people, he put a veil: or rather to read it in the preterpluperfect tense, and he had put a covering upon his face, Genevens. for as Oleaster reasoneth, he had most need then to put a veil before his face, when he spoke unto the people. So also Cajetan; in speaking unto God his face was uncovered: Homines autem alloquebatur facie vela●a; But he spoke unto men with veiled face, lest that those shining beams might have hindered their sight. QUEST. LII. What the vailing of Moses face signifieth. 6. THe mystical meaning of this veil before Moses, the Apostle showeth, 1 Corinth. 3.13. That the children of Israel should not look unto the end of that, which should be abolished: which Augustine understandeth thus, Christ is the end of the Law, etc. Rom. 10.4. Signum erat, quia in lege Christum intellecturi non erant; It was a sign, that they should not understand Christ in the Law. 2. And the Apostle also maketh this a prophetical type, of the blindness of the Jews unto this day, over whose hearts a veil is still spread in the reading of the Law, that they do not perceive the spiritual sense thereof. 3. origen more generally applieth it: that when Moses, that is, the Scriptures are read, velamen super cor eorum, there is a veil over their heart that read, but understand not. 4. It signifieth also the veil of ignorance, which is spread upon our hearts by nature, which until it be removed by Christ, we cannot understand the truth of God, Simler. QUEST. LIII. How long the shining of Moses face continued. Vers. 35. THerefore Moses put the covering upon his face, etc. 1. Some think, that the glory of Moses countenance continued no longer, than until he had delivered his message unto the people, and declared the Lords commandments unto them. But the contrary is convinced out of the text in this place, which showeth, that Moses used when he went in to God, to uncover his face, and when he went out to cover it: it seemeth then, that more than once or twice Moses did thus. And that the shining of his countenance did continue some while after. 2. Ambrose saith, Quamdiu vixit Moses, & alloquebatur populum, velamen habuit in fancy, etc. As long as Mose● lived, and spoke unto the people, he had a covering on his face. But joshuah after Moses death spoke unto them with open face: which signified, quòd venturus esset verus jesus, that the true Jesus should come, In Psal. 118. who should take away the veil of their hearts, that turned unto him. So Ambrose. Tostatus would confirm the same by these two reasons: 1. Seeing God had given Moses this gift, not setting down any time, how long it should continue, he would not take it away from him, but upon some evil demerit of Moses: but he continued in God's favour so long as he lived. 2. Seeing this glory was an honour unto Moses, if the Lord had taken it from him, it would have been as great a disgrace and dishonour, as it was before an honour. Contra. 1. Christ also was transfigured in the mount, his face did shine as the Sun, he continued still the beloved Son of God, yet that glory remained not still in his countenance, therefore that argument doth not follow. 2. And the ceasing of his glory in Moses, was no more disgrace unto him, than it was to Christ, to have his face shine before his three Apostles in the mount, and not afterward, when he came down to the rest of his Disciples. 3. That typical allusion between Moses and joshuah, being not grounded upon the Scripture, doth serve only for illustration, it proveth not. 3. That Moses face than had not his shining brightness while he lived, it is the more probable opinion, upon these reasons: 1. Signs were no longer to continue, but until the things signified were confirmed: this shining of Moses countenance was a sign of God's favour and reconciliation with the people; this being confirmed, and the people thereof persuaded, the sign might cease. 2. As long as Moses face shined, the people were afraid to come near. But afterward they presumed not only to come near him, but Cora, Dathan, and Abiram resisted him to his face, Numb. 16.3. It seemeth that then his face shined not. 3. The Apostle calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory, which was to be abolished, 2 Cor. 3.7. It was therefore a transient and passing, not a permanent glory. 4. Christ's glory and shining brightness in the mount, continued not all his life, who was greater than Moses. QUEST. LIV. Whether Moses face continually shined, or only at certain times. BUt it cannot certainly be determined, how long Moses held this brightness: it is like so long, till the Tabernacle which he had pitched without the host, was brought into the camp, and so the Lord was known perfectly to be reconciled: but of this there can be no certainty. 1. Some think, that Moses had not this shining in his face continually while it lasted with him, but that while he was conversant among the people, his face did not shine; but when he went in unto God, the brightness was renewed, and then he came forth, and covered his face when he spoke unto the people. 2. But it is evident out of the text, that Moses face continually shined, while this brightness remained with him: for when he went in unto the Lord, he removed the covering from his face: his face then shined before he went in unto the Lord, for otherwise he needed not to have covered it: his brightness then was not renewed always when he went in, but he had it before. Yet it may be granted, that when he went in unto God, aliqualiter suscipiebat augmentum, it might receive some increase and augmentation, Tostat. quaest. 28. 4. Places of Doctrine. 1. Doct. God only writeth in the heart. Vers. 1. Hue thee two tables of stone, and I will write. As Moses hewed the stone, and prepared the tables, but God did write in them: So man may move, exhort, prepare, and stir up. But God only, docet intus, teacheth inwardly, writing in men's hearts by the finger of his Spirit, Ferus. As Paul may plant, Apollo's water, but God giveth the increase, 1 Cor. 3.6. 2. Doct. Sin is no substance. Vers. 7. FOrgiving or taking away iniquity. If God take away iniquity and sin, and yet spareth sinners: then there is great difference between sin and the sinner: it followeth then, that sin is not a substance, but an accident, Marbach. The Apostle defineth sin to be a transgression of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 3.4. as then justice and righteousness, which is obedience to the Law, is no substance, but grace infused: so sin, which is the transgression of the Law, is an evil quality or habit, no substantial thing. 3. Doct. Gods general promises must be specially applied by faith. Vers. 9 PArdon our iniquity and sin. God had proclaimed himself before to be merciful, forgiving sin. But Moses is not contented with a general apprehension of God's mercy, but laboureth for a particular assurance thereof: so it sufficeth not generally to know the attributes of God, nisi speciali fide applicemus, unless we make special application of them by faith, Pelarg. As S. Paul saith of Christ, Who loved me, and gave himself for me, Galath. 2.20. 4. Doct. Of the right manner of praying. Vers. 8. MOses made haste, and bowed himself, etc. Moses here teacheth us a right form of prayer. 1. First, though he had prayed before, yet he prayeth again, teaching us to pray often. 2. He humbleth himself, bowing to the ground. 3. He prayeth in secret in the mount, lifting up his mind unto God. 4. He is not long in prayer, but compendious. 5. He prayeth not for himself only, but for the people. 6. He ascribeth all to God's mercy, confessing his and the people's sins. If we follow this pattern, and precedent in our prayers, we cannot pray amiss, Simler. 5. Places of Controversy. 1. Controu. That reconciliation is not denied unto any upon their repentance. Vers. 1. Hue thee two tables. In this chapter is set down the reconciliation between the Lord and his people: who although they had committed a great sin, yet the Lord upon their repentance receiveth them to mercy. Which confuteth the error of the Novatians, who denied pardon or reconciliation to them, which had sinned against their conscience, Marbach. Whereas both David after those two great sins of adultery, and murder, and Peter after his denial of Christ, were upon their repentance restored to God's favour. 2. Controu. That man cannot prepare his own heart. PRocopius giveth this note, that whereas the Lord did both prepare the first tables, and writ in them, it signified, that God first, suo spiritu paravit cordis tabulas, & suo spiritu impressit, by his Spirit prepared the tables of the heart, and by his Spirit printed them: but these second tables of the heart, quilibet per poenitentiam praparet, every one prepareth by repentance. But it is not in man's power to prepare his own heart, who of himself cannot think▪ a good thought, 2 Cor. 3.5. God only must open our heart, as he did the heart of Lydia, Act. 16.14. 3. Controu. All sin against the holy Ghost irremissible. Vers. 7. FOrgiving iniquity, transgression, and sin. Cajetan noteth hereupon: that, Quodlibet peccati genus veniam apud Deum invenit, etc. there is no kind of sin which doth not find forgiveness with God. And whereas it is said in the Gospel, that sin against the holy Ghost shall never be forgiven: it is not contrary to this: hîc est sermo de venia peccatorum ex parte Dei; for here is speech of forgiveness of sin on God's behalf, there ex parte peccantis indispositi, on the behalf of the sinner which is not disposed to repentance: and so he concludeth, that, regulariter, ordinarily, such shall not obtain pardon, etc. So herein he seemeth to concur with Bellarmine, that sin against the holy Ghost is not simply irremissible, sed non ordinary, & ut plurimum, but not ordinarily and for the most part. Contra, 1. We grant indeed, that in respect of God's omnipotency, and all-sufficient and abounding mercy, there is no sin that is unpardonable: yet in respect of the invincible hardness of heart in such impenitent sinners, which cannot repent, it is irremissible. 2. The Apostle saith, It is impossible that such should be renewed by repentance: such namely as sin against the holy Ghost. If then it be impossible for any sin to be forgiven without repentance; and it be impossible for such to repent, than it is impossible for such to be forgiven. See more hereof, Synops. Centur. 4. error. 73. 4. Controu. The Virgin Marie not privileged from sin. Vers. 7. ANd not making innocent. But the Latin text readeth thus, Nullus apud te per se innocens est; None of himself is innocent before thee: which text, as they read it, doth include, that none are innocent before God, and so consequently that the Virgin Marie was not free from actual sin, much less original: which question, though it be not yet defined in the Roman Church, yet Tostat. quaest. 8. thinketh it more probable, that the Virgin Marie was not conceived in original sin; and then he maketh this answer, that true it is that none is innocent before God, per se, of themselves, yet with God it is all one, as in his mercy, ex nocente innocentem reddere, etc. he can make a sinner to be innocent, so, ne nocens esset, efficere, he can bring it to pass, that they should not sin at all. But the question is not here, what God can do, but what he doth. Let him, or any other Romanist show a text of Scripture, for this privilege of the Virgin Marie, that she was exempted either from original or actual sin: this only was peculiar unto Christ, that he was in all things like unto us, sin only excepted. And she herself acknowledging Christ to be her Saviour in her song, saying, My spirit rejoiceth in God my Saviour; confesseth therein, that she was a sinner. Heb. 2.14. & 4.15. Luk. 1.47. The Romanists then must look for small thank at the Virgin Maries hand, who would fasten upon her such a blasphemous conceit, to be free from original sin. See more hereof also, Synops. pap. Centur. 2. er. 79. 5. Controu. Images not to be tolerated. Vers. 15. Break their images in pieces, etc. for thou shalt bow down to no other god. Osiander here giveth this corrupt note: Vbi ergo nihil est periculi ab adoratione, ibi nihil est periculi à statuis, etc. Where therefore there is no danger of adoration, there is no danger to be feared from any images, etc. Therefore he thinketh that such images, as are not adored may stand. Contra. 1. Nay, the Lord in this place would have the occasion of stumbling removed, and images to be defaced, lest the people might be corrupted by them: and therefore, Deut. 7.5. they are simply commanded to break down their images, because they were an holy people unto God. 2. And if it shall be said, that the Israelites were weak and prone to idolatry, and therefore are so charged: the Apostle also reviveth the same precept, Babes, keep yourselves from idols, 1 joh. 2.21. showing that even now also under the Gospel, there is like danger to be feared from images and idols. 6. Controu. Christ's and Moses forty days fast cannot be imitated. Vers. 28. HE was with the Lord forty days, etc. The Romanists are ridiculous, in grounding their forty days fast yearly upon this example, and our blessed Saviour's fasting forty days. 1. The miracles which the Prophets and Apostles wrought, scimus nobis ad confirmationem veritatis, non ad imitationem proponi, etc. we know are propounded unto us for the confirmation of the truth, not for imitation, Gallas. We may as well imitate Christ, in his walking upon the sea, and other miraculous works, as in fasting forty days. 2. Our blessed Saviour, so likewise Moses did eat nothing at all: but they feed delicately in their fasts. 3. Christ fasted but once, they enjoin this fast yearly, Gallas. 4. Christ fasted, ut Evangelio plenam fidem acquireret, to win credit to the Gospel, as Moses did to the Law: unless then they bring in a new Gospel, no such fast for religion sake is to be enjoined, Calvin. 7. Controu. That Henoch and Elias are not preserved in their bodies in Paradise. Vers. 28. HE did neither eat bread, nor drink water, etc. Tostatus thinketh, that as Moses was preserved in the mount, without any natural decay at all, forty days and forty nights: so Henoch and Elias are kept still in Paradise by the power of God in their bodies, to return again in the latter days, to turn the hearts of the fathers to the children, quaest. 23, 24. Contra. 1. If he mean they are kept in the terrestrial Paradise, that cannot be: for seeing all the earth was overflowed in Noah's flood, how could Henoch live there? 2. And in heaven they are not with their bodies, for Christ was the first, as Origen saith, Qui carnem evexit in coelum; Which carried his flesh into heaven. 3. Concerning that prophecy of the coming of Elias, it was fulfilled in john Baptist, as our blessed Saviour saith: If ye will receive it, this is Elias, that was to come, Matth. 11.14. See further of this question, Synops. Centur. 5. error. 32. 6. Moral observations. 1. Observ. God giveth more than we ask. Vers. 10. I Will do marvels such as have not been done, etc. Moses only asked of God forgiveness, and that he would go with them: the Lord granteth more, to do such wonders for them, as never were seen. Such is the Lords bounty, that he giveth more to his servants than they ask: as unto Solomon, that desired wisdom, he gave both honour and riches, Simler. 2. Observ. God will protect his children being occupied in his service. Vers. 24. SO that no man shall desire thy land. Such care hath God of those that are occupied in his service, that he will then most of all protect and defend them: as the Israelites, while they went up to appear before the Lord, are promised, that no detriment should befall them in the mean time at home, Gallas. Like as when the enemies came upon the Israelites in samuel's time, while they were assembled in prayer, yet they were delivered, 1 Sam. 7. 3. Observ. God will provide all things necessary for them that serve him. Vers. 28. HE did neither eat bread, nor drink water. While Moses attendeth upon God, he hath no need either of meat or drink: this was miraculous, and extraordinary in Moses, yet it teacheth, that God will provide for those all things necessary, that prefer his glory and service before all other things: as our blessed Saviour saith, Matth. 6.33. Seek first the kingdom of God, and his righteousness, dnd all things shall be ministered unto you. 4. Observ. God's children are not proud of their gifts. Vers. 29. MOses wist not that the skin of his face shone bright. Lippoman hereupon noteth: Ignorabat Moses propriam gloriam, etc. Moses knew not his own glory, for the Saints do not acknowledge their excellency, but are humble, etc. As the Apostle saith, If any man think that he knoweth any thing, he knoweth nothing yet, as he ought to know, 1 Cor. 8.2. 5. Observ. God lighteneth men's hearts by prayer, and hearing the Word. ANd as Moses in talking with God, had his face lightened: so in our prayers, and hearing the word of God, accenditur in mentibus nostris nova lux, etc. a new light is kindled in our minds, as the two Disciples which went to Emmaus, felt their hearts to burn within them, while Christ opened unto them the Scriptures. CHAP. XXXV. 1. The Method and Argument. HItherto from the 31. chapter hath been set forth, the let and impediment unto the work of the Tabernacle, by the sin of the people, and their reconciliation: now unto the end of the book, is declared their diligence in obedience in the work of the Sanctuary, both of the people in bringing stuff, of the workmen and artificers in framing and working it, of Moses in approving and disposing of it. This chapter hath three parts: 1. A rehearsal or repetition of the former charge given them: first there is an interdict and prohibition, that they work not upon the Sabbath, to vers. 4. then a commandment and charge: 1. Concerning the people, what they shall offer, to vers. 10. 2. How it shall be ordered and disposed, and to what end, to v. 20. 2. Then there is declared how forward they were in offering; both what was brought, not only gold and silver and precious stones, but other things of less price, as rams skins, badgers skins: and by whom they were offered, by the men, women, and Princes, to vers. 30. 3. Then the institution of the workmen is expressed: 1. Who they were. 2. What gifts they were endued with. 3. To what end, not only to work themselves, but to teach others, vers. 35. 2. The diverse readings. Vers. 22. Hooks, or buttons, earing, rings, and studded girdles, I. better than, ring's and chains, B. or, rings and bracelets, G.L.S.C. or, rings and aprons, A. the ornaments of the neither parts; I. it is not like they offered such: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chumaz, which junius interpreteth cingular bullatas, studded girdles, here, and Numb. 31.50. Vers. 34. Both him, and Aholiab, etc. that is, God hath called both him, and Aholiab, jun. I. L▪ So also the vulgar Latin putteth it in the accusative likewise, A.P. better than, in the nominative, as V.B.G.S.C. For so it hath no grammatical construction with the precedent sentence. 3. The questions discussed. QUEST. I. Why the precept of keeping the Sabbath is so often inculcate. Vers. 1. IT shall be unto you the holy Sabbath of rest, unto the Lord. 1. Cajetan thinketh, that this is the reason, why the precept of the Sabbath is here iterated, because Moses, propositurus ceremonialia, being to propound ceremonial Laws, beginneth with the chiefest of them, which is concerning the Sabbath. But the preamble, vers. 1. These are the words, which the Lord hath commanded, that ye should do them, sheweth, that Moses speaketh not only of ceremonial, but moral duties also, which were to be done and performed by them, Marbach. 2. But there are two reasons of this repetition, one, lest they might think, that they might intermit the rest of the Sabbath, because of the works of the Sanctuary: for the which reason this precept was urged before, chap. 31. jun. Marbach. Pelarg. 3. The other reason is, because this precept, religionis caput, & totum Dei cultum continet, etc. doth in a manner contain the head of religion, and the whole worship of God, because upon the Sabbath they were taught their whole duty toward God: therefore the neglect thereof would tend to the ruin and decay of all religion, Gallas. Simler. 4. And this precept is so often inculcate to admonish us, Primo omnium Dei regnum quarendum esse; That first of all we must seek the kingdom of God, Osiander. QUEST. II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath. Vers. 3. YOu shall kindle no fire throughout all your habitations, etc. 1. The Hebrews were so strict in keeping the very letter of this Law, that they thought it not lawful to strike fire out of a stone or iron, nor to light a candle but for the sick, nor to put out a fire: and if they made a fire to warm them by, they were not to kindle it with bellowes, but with reed, Oleaster. And therefore the Jews used to hire Christians to make their fires upon the Lord's day, Lippomnn. But this their superstition was convinced by their own practice in the Tabernacle, where the Priests did keep fire on the Lord's day upon the Altar, which was never to go out. 2. Some of our own Writers think, that by this they were forbidden to make a fire, ad calefaciendum, to warm them by. And therefore the man that gathered sticks upon the Sabbath day was stoned to death, Gallas. But seeing the Sabbath was made for man, that is, for his good, not for his hurt: there was no doubt, but in extremity of cold, for the preservation of their health, it was lawful for them to warm them at the fire: the man was put to death for gathering sticks, not for kindling of a fire, and he did it with an high hand, that is, of an obstinate mind, as may be gathered, Numb. 15.30. 3. Some think, that only such kindling of fire is forbidden, ex quo lucrum sperari posset, whereof they made gain, as in furnaces and forges, Vatab. But the words are general, that not only in their shops and forges, but throughout all their habitations, they should not kindle a fire. 4. Therefore, I prefer rather cajetan's opinion: that it is not simply forbidden to kindle a fire, but relatiuè ad coquendum, with relation to the seething and dressing of their meat, which asked much business, and great preparation: they were to prepare their meat the day before, Exod. 16.23. which showed a difference between the Sabbath and other festival days, wherein it was lawful for them to dress their meat, as in the Pasch, chap. 12.16. 5. R. Abraham, Aben Ezra, did hold it lawful to kindle a fire upon the Lord's day, to warm them by, though not to dress their meat: whereupon the other Rabbins would have pronounced him an Heretic, and they writ a book against him under the name of the Sabbath, as though the Sabbath itself had spoken against him. But as herein Aben Ezra did hit upon the meaning of the Law, yet he was deceived in another point: that though it were not lawful to kindle a fire upon the Sabbath, from the rising of the Sun, to the setting thereof, yet they might do it in the night before. But they used in the account of their feasts, to begin from the evening before, as they began the feast of unleavened bread upon the 14. day at even, Exod. 16.18. They observed then their feasts according to the natural day, which contained both the day and the night, not after the artificial, from Sun to Sun, Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath, must be understood, extra casum necessitatis, beside the case of necessity, Marbach. For otherwise to kindle a fire to dress meat, rather than to starve, and to comfort the sick was not forbidden. 7. It is added throughout their habitations, that is, their private dwellings, for otherwise in the Tabernacle they did kindle a fire, and do other bodily works, which concerned the service of God, Tostat. quaest. 1. QUEST. III. Why the Lord would have his Temple built sumptuously. Vers. 5. LEt him bring an offering to the Lord, gold, silver, etc. 1. Moses to show his faithfulness in executing God's commandment, neither adding thereto, nor taking any thing therefrom, repeateth in these chapters, this and the rest following, almost the same things verbatim, which were prescribed before to be made concerning the Tabernacle, chap. 25, 26, 27, 28. Gallas. And therefore the Reader is to be referred to the large treatises and questions there handled, if he desireth in any thing to be satisfied. 2. The people than had both silver and gold, and other jewels, which they brought out of Egypt with them: neither had they bestowed all upon the golden Calf. 3. It so seemed good unto God, that his Tabernacle should be builded sumptuously, ne veri Dei cultus esset inferior gentilium cultu, that the true service of God should not be inferior unto the false worship of the Gentiles: and involutum fuit Christi corpus, Christ's body was wrapped up in these ceremonies, they were types and figures of things to come, Simler. 4. Now such sumptuous cost is not required in God's service, his worship being spiritual; for the body being come, the shadows are ceased: only a comeliness and decency is to be observed in the edifiers belonging to God's service, with seemly ornaments, Simler. QUEST. IV. Whether one may offer himself to the calling of the Ministry. Vers. 10. ALL the wise hearted shall come, etc. Moses willeth such as God had endued with gifts, to offer themselves to do the service of the Tabernacle. So it is not unlawful for those, which know themselves to be fitted and prepared with gifts, to offer themselves in a modest and orderly sort, unto the Ministry of the Gospel: these conditions being observed. 1. They must humbly acknowledge to have received all their gifts at God's hands, and that without his grace and help, no vocation or calling can prosper: as john Baptist saith, A man can receive nothing, unless it be given him from heaven, john 3.27. and therefore their desire must be to refer all their gifts to God's glory. 2. They must submit themselves with lowliness to the judgement and trial of those, penes quos est legitima vocatio, unto whom belongeth the outward lawful calling, and approbation of men: for the Apostle saith, The spirits of the Prophets are subject to the Prophets, 1 Cor. 14.32. 3. They must take heed they enter not by unlawful means, as by gifts and bribery to corrupt those, to whom the allowance and approbation of them belongeth, that are to enter. In this manner for one to offer himself, is not to be an intruder, but such an one is rather to be held as called of God, Marbach. QUEST. V. Of the liberal and frank offering of the people. Vers. 21. THou all the Congregation of the children of Israel departed, etc. 1. In that they departed from Moses, it showeth their deliberation and consultation with themselves, which commendeth their discreet liberality, that they would do nothing rashly: for it falleth out oftentimes, that he qui subit● fervore beneficus est, which is liberal upon a sudden heat, doth afterward repent him. 2. They came and offered willingly, not of constraint, Marbach. Some think this is added, Every one whose spirit made him willing came, and brought, to show a difference between the willing and unwilling: but it rather showeth, that there was none found, but brought willingly according to their ability. 3. As by the manner, their liberality appeareth, so by the persons that offered, not only men, but women, not the Princes only but the people, and as well the poor as the rich, Pelargus. 4. So also it is made manifest by the gifts which they offered, not only silver, gold, but even the Jewels and ornaments of their bodies, earing, rings, bracelets: even the nice and dainty women were willing to forgo such things, Marbach. 5. And herein their repentance did show itself, that quae luxui antea servierunt, etc. the things which before they abused to wantonness (and superstition) are now consecrated to the service of the Tabernacle, Simler. QUEST. VI Why the women offered by themselves. Vers. 22. THe men came with the women. 1. The word is ghal, which signifieth upon: which Oleaster understandeth thus, that the women were most forward, and came first, and then the men came upon them, that is, after them. 2. Or he thinketh, mention is made of men and women to signify the great throngs and companies that came, men and women together. 3. But direct mention is made of the women, to show their ardent affection, in not sparing to give their own jewels, Marbach, And herein also was signified: Deum non aspernari operas mul●●rum; That God despised not the service of women toward the work of the Tabernacle, Lippom. 4. The women offered by themselves, but not without their husband's consent: for all things were done in order: the superstitious women allege, jerem. 44.19. That they did not pour out their drink offerings to the Queen of heaven without their husbands: much more would not these devout women offer to the Lords work, without their husband's consent. And though the husbands only should have offered for themselves and their wives by mutual consent, it had come to one effect, and should have been alike acceptable unto God: yet it contenteth the devout women better, that they offer with their own hands. As when a sum was taken of the people, every one put in half a sickle for himself, Tostat. quaest. 2. QUEST. VII. Why the workmen are named. Vers. 30. THe Lord hath called by name Bezaleel. 1. Marbachius thinketh, that this narration of the workmen went before the offering of the people, that they knowing who should have the disposing of their gifts, might be more encouraged to bring: but it is like, that as the Lord after the description of the Tabernacle, and what every one should bring toward it, last of all made mention of the workmen, chap. 31. so Moses observeth the same order. 2. Cajetan saith, that Moses signifieth, who should be the chief workmen, ne ●riatur contentio inter artifices, that there should be no contention among the workmen. 3. But that other note of Cajetan is not so good: that whereas it is said, He hath filled him with the spirit Elohim of God: he by elohim, understandeth a judge, that God had made him a Judge or Umpire, relatiuè ad alios artifices, in respect of other artificers. 4. I prefer rather Osianders' collection, that, out of these words, jehovah filleth him with the Spirit of God, proveth the Trin●●y, for there is one person of jehovah, which filleth another of the Spirit wherewith he is filled, and the third of the Son of God, whose Spirit it is. 4. Places of Doctrine. 〈…〉 Law of the sabbatical rest, how moral. Vers. 3. 〈…〉 The Sabbath is taken two ways, either precisely for the seventh 〈…〉 of the Law, and is abolished, or simply for a day of rest set apart for the 〈…〉 there is no nation almost which had not some festival days, for the 〈…〉 wherein although they diversely erred, yet it showeth that it was 〈…〉, and consequently was moral, that some time should be appointed. 〈…〉 2. Doct. The liberty of Christians is greater in the sabbatical rest, than of the jews. BUt yet the rest of the Lords day is not so strictly now enjoined, as under the Law, sed nunc liberalius nobiscum agit, but now under the new Testament God dealeth more liberally with us: some works are such as do hinder the service of God, which are by no means now to be done, nisi cogat necessitas, unless necessity constrain: other works there are, which are not such an impediment unto God's service, which may be done upon the Lord's day, yet so, as God be first served: so frugalem ci●um parare, to prepare frugal meat upon the Lord's day, it is lawful, but not sumptuous, and curious diet, for that would draw away the mind from God's worship, Marbach. 3. Doct. The ministry is to be maintained. Vers. 5. LEt him bring an offering. As the people then offered toward the Tabernacle, so now the Ministers of the Gospel must be maintained by the gifts and oblations of the people, for God hath so ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.14. Simler. 5. Places of Controversy. 1. Conf. Against freewill. Vers. 21. EVery one, whose spirit made him willing. The Romanists do hereupon fond ground their error of free will: for their willingness excludeth not the grace of the spirit, qui iutu● operatur velle, which inwardly maketh willing, Marbach. It is afterward said, vers. 31. That God filled Bezaleel with the spirit of wisdom: whereupon Basil giveth this note, Vae homini illi, qui prudentia sua causam Deo non adscribat, etc. Woe unto that man, which ascribeth not the cause of his wisdom unto God. 6. Moral Observations. 1. Observ. God refuseth not the smallest gifts of his children. Vers. 23. Blue silk, badgers skins. Every one brought somewhat toward the 〈◊〉 of the Tabernacle, he that had not silk, or gold, or such like, brought rams skins, 〈◊〉 skins, etc. God will accept of the meanest gift, which is offered with a good heart, as he comme●● 〈◊〉 the widow's mite, Pelarg. 2. Observ. What true nobility is. Vers. 34. OF the tribe of Dan. This was an obscure tribe, but this gift of wisdom which God bestowed on him, made him noble: so as Hierom saith, Summa apud Deum nobilitas, clarum esse virtutibus; It is high nobility with God to excel in virtue, Pelargus. 3. Observ. Gifts must be communicated by one to another. HE hath put in his heart to teach. Many that have skill, of envy refuse to teach others, and refuse to have associates. But these willingly impart their knowledge to others. So the Apostle exhorteth us, one to edify another, 1 Thessal. 5.11. CHAP. XXXVI. 1. The Method and Argument. THis chapter hath two parts: 1. Is set forth the preparation to the work of the Tabernacle, to vers. 8. 2. The working and making of the Tabernacle, to vers. 38. 1. In the preparation is declared: 1. The diligence of the workmen, vers. 1. and their faithfulness in taking no more stuff than sufficed, vers. 5, 6. 2. The care of Moses in calling, and encouraging the workmen, vers. 2. his faithfulness in delivering unto them, all that was brought unto him, vers. 3. 3. The liberality and willingness of the people is set forth, in bringing more than sufficed, vers. 3. 2. Then followeth the description of the making of the Tabernacle. 1. Of the curtains, both the first and principal made of fine linen, blue silk, purple, and scarlet, with their strings and taches, to vers. 15. then the second curtains of goat's hair are described, with their strings and taches, to vers. 19 2. Then the cover were made of rams skins, and badgers skins, vers. 19 3. The boards of the Tabernacle are made with their tenons, sockets and bars, to vers. 35. 4. Lastly, the two veils with their pillars, and the fashion there 〈◊〉 are described, vers. 35. to the end. 2. The diverse readings. G. Vers. 22. For the Southside full south, G. better than, on the southside, L.C.S. cum cater. For there are two words here used, temanah, and negebh, which signify the South: or then, on the Southside, toward the right hand, I. for temanah, being put alone, is only taken for the South, Numb. 2.10. For the rest of the differences in the translations, where most doubt is, see before the diverse readings, chap. 26. it were both a tedious work, and unnecessary to note all the corruptions in the Chalde, Septuagint, and Latin translation, where they do add to, or take from the original: only those differences are worthy of note, which do arise by the diverse taking of the original. 3. The questions discussed. QUEST. I. Wherefore Moses maketh such a large rehearsal of those things before described, chap. 25, 26, 27. Vers. 8. THey made for the Tabernacle ten curtains, etc. 1. As the use is in public buildings, that the workmen have a certain inventary or plot given them, which they follow in their work, and according unto the which they make every part: so Moses here showeth how the workmen followed that plot and form, which before was prescribed them, chap. 26. jun. Analys. This therefore was no needless repetition, but a necessary relation, which served for the direction of the workmen. 2. And, magni interfait ex comparatione perspici, etc. it was to great purpose, that by this comparing of their work with the form and prescription, it might appear how exactly the workmen did contrive every thing, according to the direction given them, to teach us, that nothing is to be done in God's service according to our invention, but as the Lord himself hath prescribed, Calvin. Marbach. 3. Compositio Tabernaculi fuit umbratilis concio, etc. The making of the Tabernacle, was a shadowing forth of the incarnation of the Son of God, the true Tabernacle: these then being the types and shadows, were at large to be rehearsed and expressed. Wherefore this must not seem unto us, commemoratio supervacanea, a superfluous rehearsal, Osiand. QUEST. II. Why the same order is not kept in the making of the Tabernacle, which was observed in the prescription. THis further here may be observed, that the workmen do not keep the same order in the framing and building of the Tabernacle, which Moses followed in the prescription, chap. 25, 26. for there in the first place are described the Ark, with the Mercy seat, the golden table, and the golden candlestick, than the curtains with the covering, boards, and veils, chap. 26. But here the first things rehearsed to be made, are the curtains and boards: the reasons whereof are these: 1. That which is the first in the deliberation and consultation, is the last in the execution: according to that saying in schools, Quod primum est intention, est ultimum in executione; That which is first in the intention, is the last in the execution: so there, because the Ark was the end why the Tabernacle was made, it was first thought of in the consultation: but the Tabernacle is first made, because in the execution, the means which are directed to the end, are first taken in hand: to this effect junius in Analys. 2. There the order of excellency is observed: the Ark with other instruments, being the chiefest things, are first named; here the order of time is followed: for the first, the Tabernacle, which was as it were the house, must be made before the Ark, which should be there placed, be undertaken, Gallas. QUEST. III. Whether the middle bar were only in the West-end. Vers. 33. HE made the middle bar to shoot thorough the boards. Whether this middle bar went quite thorough the boards in the midst within, is handled at large, quest. 22. chap. 26. whither I refer the Reader: here only this point shall be briefly touched, whether this middle bar were only in the West end of the boards, and not on the sides. 1. Tostatus thinketh it was only in the west end, because it is said, it went thorough from corner to corner; but on the sides there was but one corner, where it joined with the west end: neither was there any need of a middle bar for the sides, but only in the ends to hold both the sides together, Tostat. qu. 2. Contra. 1. Though the Latin Interpreter read, from corner to corner: yet the Hebrew word, hakatzeh, properly signifieth an end: so it must be translated from end to end, as Vatab. Pagnin. Montan. jun. Chalde, the Septuagint read (to the same purpose) from side to side. 2. The middle bar served not to hold the sides together, for to that end were the two corner boards, which were double: but to strengthen the boards, and to join them one to another: therefore there was the like necessity of this middle bar also in the sides, as well as in the end. 2. Wherefore the better opinion is, unumquodque ex tribus lateribus habuisse talem v●ctem, that every of the three sides had such a bar, Osiander. For this middle bar was one of the five rank of bars, which was in the midst: now every side had these five orders, or ranks of bars, as is evident out of the text. QUEST. IV. To what purpose the hooks upon the pillars served. Vers. 38. FIve pillars with their hooks, etc. 1. Some Hebrews think, that these hooks served to hang the sacrifices upon, which should be offered upon solemn days. But that is not like, for these reasons: 1. The pillars which the first veil did hang before, had also hooks, vers. 36. but thither were brought in no sacrifices. 2. If the bloody sacrifices had hung upon these hooks, they would have marred and spotted the veils. 2. Therefore these hooks were to no other end, than for the cords to be fastened to, whereon the veils did ride to and fro, Oleaster. The other questions out of this chapter, see handled before, chap. 26. 4. Places of Doctrine. 1. Doct. That all things ought not to be common among Christians. Vers. 3. THey brought still unto them free gifts. Whereas the people are willed by Moses, to bring their offerings toward the work of the Tabernacle, and afterward, when they had brought sufficient, they are bid to bring no more: this showeth that all things ought not to be common among the people of God; for then there could not be properly any gift, because one should not give of his own, every one having a like interest in that which was given, Marbach. 2. Doct. It is lawful to possess and enjoy riches. ANd further, in that some brought jewels of gold and silver, and other precious things: it is evident that it is lawful to possess and enjoy the riches of this world, so they be well gotten, and charitably used and employed, Marbach. Abraham was rich, not only in cattle, but in silver also and gold, Gen. 13.2. and joseph was a rich man that begged the body of Jesus, Matth. 27.57. 3. Doct. Of the right use of riches. BUt in the possessing of riches, special care must be had of the right use of them, which is threefold: 1. There is a necessary use of riches, either private, as in the education of children, and other domestical affairs: for he that provideth not for his own, etc. is worse than an infidel: 1 Tim. 5.8▪ or public in civil duties, as in paying custom, tribute, etc. Rom. 13.7. and supporting other necessary charges of the Commonwealth: and in Ecclesiastical, as in maintenance of the Ministers of the Gospel, Gal. 6.6. 2. There is another use of riches in expenses, non ad necessitatem, sed ad honestatem, not for mere necessity, but for comeliness and honesty. Diogenes would not allow that any should wear a gold ring, or have any other ornaments, or feed of any delicate meat, or use any costly apparel. But as the Scriptures alloweth diversity of callings and degrees among men, so it condemneth not that every man in his order, in his behaviour, apparel, maintenance, should be suitable to his degree, so it be done without pride and vainglory: as joseph being exalted to honour by Pharaoh, did wear a gold ring, fine linen, Genes. 41.42. Genes. 43.34. and a golden chain; he did also eat and drink of the best. 3. The third use of riches is in liberality and beneficence toward the poor; with such sacrifices God is pleased, Heb. 13. Marbach. 4. Doct. The use of Temples and Churches lawful. Vers. 8. THey made the Tabernacle. As the Israelites had their Tabernacle, so is it lawful for Christians to have Temples and Churches, and peculiar places for the service of God: yea we refuse not such places as have been superstitiously abused in time passed to idolatry, so they be purged from all monuments of superstition. The good Kings of Judah did indeed pull down the houses of Baal, and other idolatrous temples, because it was not lawful for them to have any more temples but one, namely, that at Jerusalem; but the case is otherwise now with us, Simler. 5. Doct. Of the Church of Christ, the parts, diverse kinds, and the signs thereof. THis Tabernacle was a type and figure of Christ's Church, which is a company of men acknowledging and worshipping the true God, whom Christ doth regenerate and sanctify here with his Spirit, and purposeth afterward to glorify them in his Kingdom. This Church is either universal and general, or particular. The universal Church, called the Catholic Church, comprehendeth the faithful in all ages, times, and places: and it consisteth of two principal parts, of the triumphant Church in heaven, or the militant here in earth. This militant Church here in earth is said also to be holy, and without spot, partly by the imputation of the righteousness of Christ, partly because the righteousness thereof is begun here, and perfected in the next world. It is also the seat of truth, because it professeth Christ, the foundation of all truth, yet is it not altogether without spot in this world. It is two ways considered: it is visible when a multitude do outwardly profess the faith of Christ; and in this visible Church there may be many hypocrites and carnal livers, the invisible is the company or society only of believers, who are known unto God, and not unto the world. Particular Churches are so said to be in respect of particular countries, cities, or families, which all are in effect but one general Church, as all holding of the same head Christ Jesus. This Church is known by certain marks, some which are essential unto it: the preaching of the Word, and purity of doctrine, and the right administration of the Sacraments. Some which are peculiar unto it, joh. 17. 2 Tim. 3. though not so essential, as the practice of charity, as our blessed Saviour saith, By this shall men know that ye are my disciples, if ye one love another: and to be exercised under the cross: for all that will live godly in Christ shall suffer persecution, Marbach. 5. Places of Confutation. 1. Confut. Against excessive giving to superstitious uses. Vers. 5. THe people bring too much, and more than enough, etc. Lyranus here giveth this note, Hoc possumus diebus istis dicere, etc. we may say the like in these days, that in many places Christian people and Princes have offered too many things to the Prelates and Ministers of the Church above necessity, yea and against the profit of the Church, in respect of the abuse thereof. For many do abuse the goods of the Church unto pomp, and enriching of their carnal kindred. And therefore according to the example of Moses, Superiors aught sinem imponere temporalium augmentationum; to stint the augmenting of such temporal things. Thus Lyranus. And indeed in former times of superstition, the people of a blind devotion, gave too much to the Church, which to this day by the Roman Prelacy is much abused to riot, excess, and vain pomp. But in these day's charity is waxed so cold, that the people had more need to be bid to give to the Church, than to be stinted in their giving. 2. Confut. Churches not more holy in themselves. NOw further, though the Israelites had but one Tabernacle, and afterward a Temple, that was not, as though it were a more holy place in itself than other: but partly that place was commanded to maintain order and unity in religion: partly it was a type and figure of Christ the true Tabernacle. So Churches now, and the places appointed for God's service, are not more holy in themselves, but they serve for comeliness and order; for otherwise the Lord is every where present to the prayer of the faithful: and therefore Saint Paul willeth men, 1 Tim. 2.8. every where to lift up pure hands, etc. Simler. 3. Confut. Against superfluous cost in Churches. THough Moses Tabernacle, and afterward Salomon's Temple, were sumptuously set forth with gold, that is no warrant now for Christians to adorn their Churches with gold and precious stones, as the Papists do their images. 1. That was prescribed to the Hebrews, in regard of their infirmity, to win them from the glorious vanities of the Heathen. 2. Most of those golden instruments had their special uses in the service of the Tabernacle, which being now abolished, there is no longer use of any such. 3. Neither were they simply necessary for God's service; for than he would not have suffered the vessels of the Temple to have been carried into captivity. 4. They had a direct commandment from God, to make the Tabernacle in that costly and sumptuous manner: but no such charge is now given under the Gospel. The Churches of Christians are to be kept after a comely and decent manner. But two things are here to be taken heed of: 1. That needless and unnecessary cost be not laid upon Churches. Exuperius the Bishop of Tolouse, used to carry the body of Christ, that is, the bread representing his body, in a wicker basket, and the wine in a glass. 2. The necessity of the living members of Christ's Church, must be preferred before the adorning of Churches. Cyrillus Bishop of Jerusalem, and Acacius Bishop of Amida among the Persians, when they saw that the people were like to be famished, melted the Church vessels, and sold them for the relief of the poor, Simler. 6. Moral Observations. 1. Observ. Peace and concord is required among the spiritual builders of Christ's Church. Vers. 2. THen wrought Bezaleel, etc. and all the wise hearted, etc. Here is commended unto us consensio eollegarum, the consent of these colleagues and fellow workmen, that they all join together in peace, to set forward the Lords work, Pelarg. Which should teach the Ministers of the Gospel, that they do not by any unnecessary contentions break the peace of the Church: but like as in the building of Salomon's Temple, there was not heard the noise of an hammer; so much more the spiritual building of the Church, should be set forward without contention. 2. Observ. Ministers must use their gifts with discretion. Vers. 8. CVrtaines of fine twined linen, of blue silk, purple. Origen hereupon giveth this note, Sciamus miscere aurum cum hysso, etc. quid tibi prodest, ut habeas haec, si uti nescias, etc. Let us also know how to mingle gold with silk, etc. what doth it profit thee to have these things, if thou know not how to use them? etc. Origen commendeth the wisdom and prudence of these artificers, that thereby Ministers should learn to labour also for wisdom, with discretion to use their gifts. 3. Observ. Faithfulness is required in Officers. Vers. 5. THe people bring too much. Herein appeareth the faithfulness of these workmen, which might have purloined much to their own advantage, but they deal most faithfully, not turning any thing to their own private profit, Tostat. qu. 2. So did joshua, when he divided out the land of Canaan to the children of Israel, he allotted nothing to himself, neither would be his own carver: but when every tribe had received his part, than they cast out a portion for joseph, josh. 19 CHAP. XXXVII. 1. The Method and Argument. IN this Chapter are rehearsed such things as were before declared, chap. 25. and in some part of the thirtieth. 1. The Ark is described with the Mercy-seat, which was in the most holy place, to vers. 10. 2. Those instruments are made, which were in the Sanctuary without. 1. The table of shewbread with the instruments, to vers. 17. 2. The golden candlestick, with the parts and ornaments, to vers. 25. 3. The golden Altar with the things thereto belonging, to vers. 29. These things are more fully set down, chap. 25. chap. 30. so that it were needless to rehearse them again here. 2. The diverse readings. See before the diversity of translations, in chap. 25. with the which this chapter agreeth verbatim, almost word for word: unnecessary repetitions of the same things may well be spared. 3. The questions discussed. QUEST. I. How the rings are said to have been in the sides of the Ark. Vers. 3. HE cast four rings for the corners thereof. This must be understood with a double limitation or exception. 1. Properly the corners of the Ark were either above or below, where the plain superficies did meet with the corners: for a solid angle cannot consist of fewer, quam ex tribus superficiebus trigonis, than of three corner points. But it had been inconvenient for these rings, either to be placed in the corner point above, or below: therefore here the angle or corner is taken for the meeting of the two sides together. 2. Neither yet were they fastened directly in the very corner of all, where the sides joined together, for then the bars could not conveniently have been thrust thorough them: but by the corners are meant the sides near unto the corners, as it is said afterward, that the bars were in the rings by the sides of the Ark, Tostat. qu. 1. QUEST. II. Why it is said, He made; where the Lord said before to Moses, Thou shalt make. Vers. 6. HE made the Mercy-seat, etc. The phrase must be observed, that whereas chap. 25. the Lord saith to Moses, Thou shalt make an Ark, thou shalt make a candlestick, thou shalt make a table, and so of the rest: here it is said, He, that is, Bezaleel made the Ark, he made the table, he made the candlestick: The reason hereof is to show the obedience of Moses and the people, lest they might have been thought to have received many precepts of the Lord, and performed few of them. In that therefore the Lord said to Moses, Thou shalt make, there the charge and commandment is given. But now where it is thus rehearsed, and he made, the dutiful and careful performing is expressed of that which was given them in charge, Pelican. QUEST. III. In what form the branches of the candlestick went up. Vers. 18. Fix branches came out of the side thereof. 1. Pelican seemeth to think that these branches went up, erectis calamis, with their stalks upright. 2. But their opinion seemeth more probable, who think that the branches in their going up, semicirculos effecisse, made half circles: for both that form and fashion was more comely to sight, and beside, if they had gone upright, this inconvenience would have followed, that the lamps above where the oil was put for the lights, would not have stood right up, but leaning one way, which had been unfit, both for the droppings of the oil, and the lights would not have burned so clear, nor so bright, if the lamps had not stood even and level, Gallas. The rest of the questions concerning these instruments and ornaments of the Temple, which are described in this chapter, are before discussed, chap. 25. and chap. 30. in the beginning of the chapters. 4. Places of Doctrine. 1. Doct. Christ our true propitiatory and Mercy-seat. Vers. 6. HE made the Mercy-seat. The Mercy-seat signified Christ, our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Propitiatory, who hath reconciled us to God his Father. The Cherubs upon the Mercy-seat do represent the holy Angels, whose ministry Christ useth in the government of his Church, Pelargus. As the Apostle saith, They are sent forth to minister for their sakes, that shall be heirs of salvation, Hebr. 1.14. Marbach. 2. Doct. Christ both God and man. THe making of the Ark of wood within, and gold without, did set forth the two natures in our blessed Saviour, joined together in one person, the divine and humane, Simlerus. In the Propitiatory and Mercy-seat are typically set forth the benefits, that we have by Christ: that as the Propitiatory covered the Ark, wherein was the Law: so Christ, Legem nos accusantem tegit, doth cover and hide the Law which accuseth us, Simler. But more particularly, the Apostle rehearseth the benefits which we have by Christ, saying, that he is made of God unto us his wisdom, ● Cor. 1.30. righteousness, sanctification, redemption. 1. His wisdom, in that Christ hath revealed unto us the will of his Father, to give his Son for us, That whosoever believeth in him should have eternal life. john 6.39. 2. He is our justice, in that he imparted to us both his active righteousness in fulfilling the Law, and his passive obedience in bearing the punishment due unto our sin: so the Apostle saith, Rom. 10.4. Christ is the end of the Law, for righteousness to every one that believeth. 3. Christ is our Sanctification, in that he doth not only impute unto us his righteousness by faith, but doth also sanctify and regenerate us by his Spirit, enabling us in some measure to keep his Commandments: as the Lord saith by his Prophet, Ezech. 36.27. I will put my Spirit within you, and cause you to walk in my statutes. 4. He is our Redemption, in that he hath by his innocent death appeased the wrath of God toward us, as the Apostle saith, Who shall condemn us, it is Christ which is dead, etc. Marbachius. 5. Places of Confutation. 1. Confut. Against such heretics as erred concerning Christ's divine, or humane nature. AS Christ is shadowed forth in the Ark, to be both God and man, so all such are condemned, which do err concerning the divine or humane nature of Christ. As touching Christ's divine nature: 1. Some utterly deny it, making Christ a mere man, and not to have been before he was conceived of the Virgin Marie: in which heresy were Cerinthus, Ebion, contrary to the Scripture, which saith, that the Word, which was made flesh, was in the beginning, etc. joh. 1.1. 2. Some confess another nature in Christ beside his humanity, but not of the same substance with God, yet of an higher nature than any creature: so held Carpocrates, Basilides, Arrius: but our blessed Saviour himself saith, I and my Father are one, joh. 20.30. 3. Some affirmed that Christ beside his humane nature, consisted also of a divine, yet not begotten of the Father, but making one person with God the Father, as well as being of one substance: so the Sabellians and Patropassians: whereas the Apostle saith, God sent his Son made of a woman, Gal. 4.4. The person then of the Son, and not of the Father, was made man for us. Concerning Christ's humane nature: 1. Some affirmed that he was not a true man, but only in outward appearance: as the Manichees, and Marcionites, who are confuted by Christ's own words, Luke 24.39. Handle me and see, for a spirit hath not flesh and bones, as ye see me have. 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie, but brought it with him from heaven, contrary to the Apostle, who saith, That he was made of the seed of David, according to the flesh, Rom. c. 3. 3. Some taught that Christ had a true humane nature, but in respect of his body only, not of his soul, as Apollinaris Bishop of Laodicea, who is convinced by the words of our Saviour, Matth. 26. My soul is heavy unto death. 4. Some grant that Christ took upon him our whole nature, but not our humane infirmities. But the Apostle teacheth the contrary, that Christ was in all things tempted: in like sort, (as we are) yet without sin. Heb. 4.15. There are two kind of infirmities, some are personal, as leprosy, blindness, sickness, diseases; these Christ was not subject unto: there are natural infirmities which do belong unto the whole humane nature, as weariness, hunger, grief, and such like: these our blessed Saviour undertook, that he might be in all things like unto us. 5. Some hold that Christ had a true humane nature, but after the uniting thereof, in one person to his Godhead, it was absorbed of his divine nature, which only remained: this was the heresy of Swencfeldius. But we are otherwise taught in the Scripture, that Christ ascended in a true visible humane body, and that he shall with the same return again into the world at the latter day, Acts 1. Marbach. 6. Moral Observations. 1. Observ. That we neglect not the time of grace and mercy. Vers. 6. HE made the Mercy-seat. Oleaster hereupon well observeth, that God appointed a place in the Tabernacle, from whence he was ready to show mercy: but he assigned no place for judgement; whereby is signified, that now is the time of mercy, but afterward cometh judgement. We are taught hereby not to neglect the time of grace and mercy, but to seek the Lord while he may be found: as the Prophet saith, Prepare to meet thy God, O Israel, Amos 4.12. 2. Observ. We must eat and drink, as in God's presence. Vers. 10. ALso he made the table of Shitti● wood, etc. This table, whereon was set the show bread, which was offered in the name of all Israel; signifieth, that men as being always in the presence of God, sancte uterentur d●nis Dei, should reverently use the gifts of God, Simler. As the Apostle admonisheth, that whether we eat or drink, or whatsoever we do else, all should be done to the glory of God, 2 Cor. 10. CHAP. XXXVIII. 1. The Method and Argument. IN this Chapter, 1. Is set down the making of such things as belong to the ministry and service of the Tabernacle: first of the holy instruments, as the Altar and Laver of brass, with the fashion of them, and the things thereto belonging, to vers. 9 Secondly, of the holy place, namely, the outward Court, where these holy instruments were to be employed and used, to vers. 21. 2. In the other part of the Chapter are expressed: 1. The order and disposing of these things when they were made, to whose charge and care they were committed, vers. 21. 2. The matter, both whereof they were made, as gold, silver, brass, and what things were made of each of these metals, vers. 23. to the end. 2. The diverse readings. Vers. 8. Of the glasses of the women which came together by troops, I. which assembled and came together, B.G.P. better than, which exercised themselves, A. or, which fasted, S. or, prayed, C. or, watched, I.B.G. L. the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tz●ba, signifieth to gather an army: these devout women came in troops together, as an army. Vers. 21. These are the things numbered, I.P.C. or, this is the sum, B. the things visited, A. better than, I.P.C.B. these are the instruments, L. or this was the construction of the Tabernacle, S. or, these are the parts, G. the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pekudai, numbered, counted. See the rest of the diverse readings before, chap. 27. 3. The questions discussed. QUEST. I. Whether there were more than one Laver made. Vers. 8. ALso he made the Laver of brass. 1. R. David thinketh there were two Lavers, one whereat the Priests washed, the other wherein they washed and cleansed their sacrifices, whereof mention is made, 1 Sam. 2.14. how the Priest's boy would come while the flesh was seething, and thrust his flesh hook into the kettle, caldron, pot, or pan, and take out that which came next to hand, ex Oleastro. 2. But seeing mention here is made but of one Laver of brass, it is like there was no more made by Moses direction, but this one to wash in, which might serve both for the Priests to wash in, as also to cleanse the sacrifices: as is before showed, quest. 25. chap. 30. whither I refer the Reader. That caldron mentioned, 1 Sam. 2. was to another end, for therein the flesh of the sacrifices was sod and boiled. QUEST. II. Of the form and fashion of this Laver. COncerning the form and fashion of this Laver, it is described before, quest. 24. chap. 30. where it is resolved that it stood upon a shank or foot, and that the Priests did not wash their hands and feet in it, but that the water out of the Laver was let out by certain pipes, as is seen in fountains, and therewith the Priests washed. Gallasius setteth down another form: describing the Laver like unto a great bowl or basin, standing upon a square frame, with bars and rings on the sides, wherewith it was carried. But this form is inconvenient: 1. Because they could not come by the water, the Laver standing upon the frame, and it having no other feet of it own, it could not stand of itself to hold water. 2. Neither is it like, it being a great massy and weighty vessel, that it was carried by bars on the Levites shoulders. 3. And if it had had any such bars and rings, they should not have been omitted in the description: as the Ark, Table of show bread, the brazen Altar, and Altar of incense, are set forth with their bars. QUEST. III. How the brazen Laver is said to be made of the women's looking-glasses. HE made the Laver of the glasses. 1. Cajetan thinketh, that the Laver was not made of the women's looking-glasses: but that the Laver is for the smoothness and brightness, compared to looking-glasses, wherein the women might see themselves. And so he readeth the text thus, He made the Laver of brass, in glasses: for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beth signifieth. Herein Marbachius also concurreth with Cajetan. Contra. 1. By the same reason the brazen Altar, which was covered with bright and polished brass, might be said to be made of glasses. 2. To what end should the women behold themselves in the Laver, as in a glass: they which came of a religious devotion had no mind to trick up themselves there. 3. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beth, sometime is taken for ex, of, as chap. 35.35. to work all manner of work in blue silk, etc. that is, of blue silk, etc. 2. Some think that the women brought their looking-glasses, and they were set by the workmen into the brazen Laver: wherein the Priests as they washed might see whether any spot remained on them still, Oleaster. Lyran. Pelican. Lippom. But this had been very inconvenient to hang or set in glasses, where they washed: neither needed they to spy in the glass, the spots of their hands and feet, which were always in their eye. 3. Osiander giveth this interpretation: bemaroth, in the vision and sight of the women was the Laver of brass, which were to worship at the door of the Tabernacle. But this had been then added to small purpose, He made the Laver in the sight, etc. and beside, the word maroth, which cometh of raah, to see, is by the most Interpreters translated glasses, L.S.C.A.P.U. 4. Some think that the Laver was made of the women's glasse-cases, which were of brass, R. Salom. Tostat. qu. 4. But the text saith they were made of the glasses themselves, which were diverse from the cases. 5. Therefore the truth is, that the brazen Laver was indeed made of the women's looking-glasses, which R. Abraham saith were made some of brass, some of glass, whereat the Jewish women did use to attire themselves: now these devout women renuntiant deleriis suis, do leave their toys, Gallas. and offer these glasses for the use of the Tabernacle; of these brazen or steel glasses was the Laver made, jun. QUEST. IU. How the women are said to watch at the door of the Tabernacle. Vers. 8. OF the women that assembled, etc. the word is tzaba, which signifieth to assemble as an army. 1. R. Salom. hath this conceit, that these women were those which in Egypt, when their husbands were kept under with labour, that they were unlustie for procreation, did attire and make themselves handsome by their glasses, thereby to allure their husbands to have company with them, not for lust, but procreations' sake, by which means all that generation, which made a goodly host, were borne; and therefore they are said to lie as it were in warfare at the door of the Tabernacle, because they were mothers of all the warriors. But beside, that this opinion is otherwise improbable, so many thousand women could not watch at once at the door of the Tabernacle. 2. Oleaster thinketh they are so called here, and 1 Sam. 2. The women that watched or warfared, because they were the wives and women of those which went to war: but there were six hundred thousand men of war then in Israel: all their wives could not assemble together. 3. The Septuagint interpret it of them that fasted, the Chalde of them which came thither to pray, the Latin translateth, quae excubebant, which kept watch. 4. But the best interpretation is, of such women as came thither in troops and companies, like unto an army, and had devoted themselves to God's service, leaving their vanities, offered their glasses wherein they had delighted, jun. Gallas. QUEST. V. Of the meaning of these words, the height in the breadth. Vers. 18. THe height in the breadth was of five cubits. 1. The Latin Interpreter thus readeth, the height of five cubits: but here the word which signifieth breadth is omitted. 2. Some do thus read, five cubits in height and breadth: so the Chalde, Septuagint, and Genevens. But seeing the breadth and height of the curtain was all one, this had been a superfluous addition in that sense. 3. Therefore it is better thus expounded, altitudo, quae ex latitudine sumitur, the height which is taken by the breadth, Vatab. jun. So that it is an explanation, what is to be counted the height; that which is the breadth of the curtain lying, is the height of it standing, or hanging. QUEST. VI What ministry of the Levites is here understood. Vers. 21. WHich was appointed, etc. for the ministry of the Levites, by the hand of Ithamar. 1. Some understand this of the appointing out of the work by Ithamar as the chief, and the Levites under him, tanquam ratiociniae scribentibus, as writing and taking the account, Cajetan. But as Calvin well writeth, here Moses speaketh, Non tantum de fabrica, sed de perpetua conservatione ministerii, not only of the fabric and framing of the Tabernacle, but of the perpetual conservation and keeping of it, wherein consisted the ministry and service of the Levites. 2. Tostatus by the Levites understandeth not only the inferior sort, who were properly called Levites, but the Priests also. So likewise jun. And Tostatus reason is, because not the Levites only, but specially the Priests did minister in the Tabernacle, quest. 4. But Ithamar appointed not the Priests their offices, he was only set over the Levites, as the Gershonites and Merarites, to appoint them their services and offices, when the Tabernacle was to be removed, Numb. 4.25, 38. 3. Therefore with Lyranus, Simlerus, and Osiander, by the Levites are better understood only the inferior Levites beside the Priests, to whom by the hand of Ithamar, that is, by his appointment, the charge of these things was committed, when the Tabernacle was to be taken down, or set up. QUEST. VII. Whether the gold or silver only were given according to the number of the people. Vers. 25. But the silver of them that were numbered, etc. That the silver only is to be referred to them that were numbered, and not the gold, or other things which were offered, it may be thus showed. 1. They which were numbered were not charged to bring any gold, but silver. 2. The rich and poor, which went under the number, gave every one alike, half a shekel a piece: but in their voluntary offerings, some offered more, some less. 3. The offering of the half shekel was required of every one, and never refused: but for the other voluntary offerings, they were charged, chap. 36. to bring no more: the sum of an hundred talents, and of 1775. shekels just answereth to the number of 603550. men, counting for every one half a shekel: for 603550. half shekels make 301775. shekels, that is, an hundred talents, whereof every one contained 300. shekels, and 1775. shekels, Lyran. So that it is evident by this account, that not the gold, but silver only was brought in, according to the number of the people, Tostat. qu. 5. So also Cajetan. QUEST. VIII. When the people were first numbered. 1. THis numbering of the people was not made so soon, as Simlerus thinketh, in the 30. chapter: for that was only the charge and commandment which God gave unto Moses in the mount, who was not then come down: and it is not like that Moses numbered the people at his first coming down, because the Lord was offended with them, and they were not yet reconciled. 2. Therefore it is more probable, that this sum of the people was not taken, till Moses began the work of the Tabernacle: for it was to that end, that the people should contribute toward the work thereof. Now Moses did not take this work in hand till his second coming down from God; where he had stayed twice forty days: he went up in the beginning of the third month, and came down about the midst of the fourth month, which answereth to our June: and then staying a few days in the camp, he went up again and remained forty other days with the Lord, and so came down about the beginning of the sixth month, which is August, and then this collection was made. QUEST. IX. Whether this numbering of the people, and that Numb. 1. were the same. NOw whereas the people were again numbered, Numb. 1. some take that numbering of the people and this for all one, because the very same sum of the people is there taken 603550. Numb. 1.46. which is collected here. But that is no good argument, for that numbering of the people following not many months after this, and agreeing in the same number, showeth that there was no decay among the people all this time. 2. Wherefore it is more like, that Moses there numbered the people again, Simler. as may appear by the diverse time: for this numbering of the people was in the first year of their departure out of Egypt, because the Tabernacle was set up the first day of the first month in the second year, chap. 40.17. and the people were numbered before that, to contribute to the Tabernacle. But that other account of the people was on the first day of the second month, in the second year of their coming out of Egypt, Numb. 1.1. Tostatus qu. 6. QUEST. X. How many pound weight a talon had, and how many sicles went to a pound. Vers. 25. THe silver was an hundred talents. Which made six hundred thousand half sicles, answerable to the six hundred thousand that were numbered, for every one half a sickle, that is, three hundred thousand sicles: so that it is evident out of this place, that a talon contained three thousand sicles: an hundred talents making three hundred thousand sicles. 1. josephus valueth the talon of the Sanctuary at an hundred pound, which they call minae: Lib. 3. de antiq. cap. 7. by which account there must be allowed thirty sicles unto a pound, which maketh fifteen ounces: for there must not be above three thousand sicles in a talon. 2. Oleaster maketh the talon of the Sanctuary an hundred and twenty pound, double to the common talon: so also junius, and most Hebrews, and he alloweth an hundred and twenty sicles to a pound: but by this reckoning we shall have above twelve thousand sicles in a talon, which must not be admitted. 2. junius putteth an hundred and twenty pound to the talon of the Sanctuary, Annot. Exod. 25. and to every pound he alloweth an hundred sicles, Annot. Ezech. 45.12. but then there will be about twelve thousand sicles in a talon, whereas here there are reckoned but three thousand. 4. The most allow sixty sicles to a pound, grounding their opinion upon that place, Ezech. 45.12. where it is usually translated, the shekel shall be twenty gerahs: and twenty shekels, and five and twenty shekels, and fifteen shekels shall be your maneh or pound, Ribera, Montanus, Genevensis, following David Kimhi. But there cannot go so many shekels to a great talon, which is held to contain an hundred and twenty pound: for than we shall have above six thousand sicles in a talon: and beside, sixty shekels make thirty ounces, which both in the account of the Hebrews and Greeks exceedeth the weight of a pound. That place in Ezechiel proveth no such thing: for to what end should such diverse sums be named, of 20.25.15. shekels, to make up the weight of the maneh, or pound: the meaning is, that all those several pieces of coin, some of twenty, some of twenty five, some fifteen shekels, and the pound itself should be valued according to the shekel, containing twenty gerahs, jun. 5. Montanus valueth the talon at a thousand eight hundred sicles, Lib. de mensur. sacr● de 〈◊〉. which make nine hundred ounces. But it is evident out of the text here, as is before showed, that every talon had three thousand sicles, which make a thousand five hundred ounces. 6. Vatablus setteth the usual and common pound at sixty sicles, Montan. ibid. de minch. Annot. Ezech. 45.12. but the pound of the Sanctuary he taketh to have contained more. Montanus thinketh otherwise, that the usual pound weighed but twenty five sicles, and that the great pound contained sixty sicles. But to put sixty sicles, which make thirty ounces to a pound, cannot be showed (as I think) to have been used in any country. 7. Lyranus finding so much uncertainty in the just valuation of the talon, Lyran. in Exod▪ 25.39. leaveth it as a thing doubtful to be determined; because the weights of gold and silver do much vary in continuance of time. 8. Simlerus will have the talon either to contain sixty pound, and every pound fifty sicles, or the talon to be valued at fifty, and every pound at sixty ounces, and so the talon shall contain in all three thousand sicles: but, as it is alleged before, I cannot find amongst the diverse weights, which have been, and are used in diverse places, that any pound was set at thirty ounces: there is the mina Alexandrina, the pound of Alexandria, which weighed twenty ounces: mina Ptolemaica, the pound of Ptolemais, which had eighteen ounces; mina Medica, the Physicians or Apothecary's pound, at sixteen ounces; and the usual Attic pound, which contained an hundred drachmas, whereof eight go to an ounce, which make twelve ounces and an half, but none of these reach unto thirty ounces. 9 Wherefore before the rest I prefer the opinion of R. Salom. who alloweth unto the talon of the Sanctuary an hundred and twenty pound, that is, a full or large hundred: for the word chicar, which we translate a talon, Hebraei dicunt centenarium, the Hebrews call an hundred weight, Lyran. And unto every pound he giveth 25. sicles, and no more, which make twelve ounces and an half, the just Roman pound. And so Montanus thinketh, that the usual pound contained an hundred drachma, or zuzi●, which was the fourth part of a sickle, and the eighth part of an ounce. So also the Chalde for the fourth part of an ounce, read zuzim, 1 Sam. 9.8. And thus in a just account, reckoning 25. sicles to a pound, and the talon at an hundred and twenty pound, there will be found in every talon three thousand sicles. The greatest objection against this account is this, because where it is said, 1 King. 10.17. That three pound of gold went to a shield: in another place, 2 Chron. 9.16. three hundred shekels of gold are said, to go unto a shield: by comparing of which places, junius doth confidently infer, that a pound called in Hebrew maneh, did contain an hundred shekels. To this objection three answers may be made. 1. Vatablus seemeth to think, that there were diverse kinds of weights, Annot. in Ezech. 45.12. the less at sixty ounces, and the greater which contained more: but beside, that it is not like, that diverse weights and measures were allowed among the Israelites, which the Wiseman condemneth, saying, That diverse weights and measures were an abomination to the Lord, Prov. 20.10. There is no reason why these shields being made for civil and profane uses, and were laid up not in the Temple, but in Salomon's house in Lebanon, should be accounted to be made after the great weight of the Sanctuary. 2. Vatablus hath another answer beside, that the three hundred pieces of gold were in value, not in weight three pound of gold: so that in one place the weight is spoken of, in the other the valuation: the like difference is to be seen in our silver coin: for a pound in value and estimation is twenty shillings, but in weight there goeth thrice so much to a pound. 3. It may further also be answered, that whereas the word shekel is not in the original, but is inserted by way of interpretation, as well some other piece may be understood, as the drachma, the dram, called in Hebrew drachemonim, Nehem. 7.72. not much unlike in sound to the Greek and Latin word: the Syrian Translator calleth it zuz. Luke 15.8. and so the Chalde Paraphrast, as is showed before, it was equal in weight and value to the Roman denaire, or penny, an hundred of them just made a pound, called an hundred denarii, or penny, Matth. 18.28. jun. I see no inconvenience why the word drachma, being an usual piece of gold, should not rather be supplied, than the sickle which was a coin of silver only, as thinketh Montanus. 4. And further, it may be thus objected, that if an hundred shekels went to a pound, as junius taketh it, how can his other opinion stand, in allowing and hundred and twenty pound to the talon? for then the sum of sicles in a talon will amount to twelve thousand, contrary to Moses account here, who only giveth unto the talon three thousand sicles. If any better answer may be found out, to reconcile those places, I will willingly embrace it, in the mean time I do rest in this. And whereas quest. 47. chap. 25. I seemed to incline to their opinion, who put sixty sicles to the pound, I now upon the reasons before alleged, do rather subscribe unto R. Salom. with others, that the minah or pound had but 25. sicles, because otherwise counting the great talon at an hundred and twenty pound, as the most do set it, junius, Oleaster, Vatablus, with others: we shall not find out the just sum of three thousand sicles, which Moses here alloweth to the talon. QUEST. X. The sum of the gold and silver offered to the Tabernacle, as it is valued with money now currant. THe sum then of the gold and silver which was here offered toward the work of the Sanctuary was this, as it is rated with money now currant in other places. Georgius Agricola valueth the talon of gold at 22928. Hungarian pieces of gold: so that 25. talents will make 664912. Hungarian pieces: and 730. sicles will amount to 5579. Hungarians: all the sum of gold of Hungarian money is 670491. the hundred talents of silver, will arise to 203600. pieces of Hungarian gold, ex Simler. Which together with the valuation of the brass, which is set at 2036. Hungarian pieces will make eight tun of gold: Pelargus, Marbachius setteth the whole sum at five tun of gold and an half. So also Osiander. junius summeth the gold, which was 29. talents, and 730. shekels, which make so many half ounces; 560450. dollars, counting the dollar at an ounce: the silver which was an hundred talents, and 1775. shekels amounteth in his account to 192887. dollars. Osiander thus estimateth the gold, 145. Rhine pieces of gold make a pound: so that the whole sum of gold here named, will rise to 299235. Rhine pieces of gold: and the silver he reckoneth at 149887. dollars. But as junius exceedeth in his reckoning, so Osiander cometh short: for 301775. shekels, which is the sum of the contribution silver, make 150887. that is, half so many dollars or ounces, and half a shekel. But according to the valuation of our English money: the sum of gold, which is 29. talents, 730. shekels, counting the talon at an hundred and twenty pound, and 25. shekels to a pound, will make 3509. pound weight of gold, and five shekels. And a pound of gold, counting it at twelve ounces, and an ounce of gold set but at fifty shillings, will make thirty pound of sterling money, the whole sum will amount to above an hundred thousand pound sterling. And the sum of silver which maketh 301775. shekels, that is 150887. dollars or ounces of silver, at five shillings the ounce, will arise to thirty five thousand, four hundred seventy and odd pounds. QUEST. XI. What things were made of silver. Vers. 27. THere were an hundred talents of silver to cast the sockets of the Sanctuary. 1. The sockets were in all an hundred: for every board had two sockets, the boards were twenty on each side, and eight in the west end, all which had 96. sockets: then the four pillars which were set before the most holy place, whereon hanged the first veil, had four silver sockets or footstals, which make up an hundred. Tostatus here is much deceived, who saith there wanted silver of this contribution money, to make the sockets for the five pillars in the entrance of the Tabernacle, quest. 6. for their sockets were of brass, not of silver, chap. 26.37. 2. Beside, the Latin Translator is here deceived, who saith▪ of the 1775. shekels of silver, fecit capita columnarum, he made the heads of the pillars: but if the heads of the pillars, which were in all sixty on the sides and ends of the outward Court had been of silver, this sum of silver would not have sufficed; for the heads would have required as much silver as the sockets: they were then the hooks only and knops of the pillars which were made of silver, not th● heads which might notwithstanding be covered with thin plates of silver, as is before showed, chap. 27. quest. 15. QUEST. XII. Of the quantity of brass which was offered. Vers. 29. ALL the brass of the offering was seventy talents, and two thousand four hundred shekels, etc. 1. The Septuagint here readeth corruptly, three hundred and seventy talents, where seventy talents are only mentioned in the original. 2. As great an error is committed in the vulgar Latin translation, by not right distinguishing of the words, as Cajetan well observeth: for whereas the words stand thus in the original, seventy talents, and two thousand, etc. the Latin text thus readeth, talents seventy two thousand, whereas talents in the Hebrew is after seventy, and there is a distinction at talents, which doth distinguish it from two thousand following, which must be referred to the sicles: and this error being so apparent, I wonder much that Montanus followeth this reading. 3. The brass was not so much as the silver: the reason whereof is, because there were an hundred sockets of the pillars and boards which were made of so many talents of silver: but of the brass sixty five sockets only were made; for so many pillars there were, five stood in the entrance of the Tabernacle, and sixty compassed the outward Court, twenty on each side, and at each end ten. 4. Cajetan hereupon observeth well, that the pillars were of wood, not of brass; for then a greater mass of brass should have been required toward the making of them. 4. Places of Doctrine. 1. Doct. God will have order in his Church. Vers. 9 FInally he made the Court. etc. The three parts of the Tabernacle, the outward Court, into the which the people were admitted; and the Sanctuary, where the Priests only ministered; and the most holy place, into the which only the high Priest entered, do show that God would have order observed in his Church. Christ alone is he that hath opened a way into the most holy place for us: in stead of the Priests he hath constituted Apostles, Prophets, Evangelists, Pastors: and the large outward Court signifieth the Church and Congregation of the faithful, Simlerus. And so as the Apostle saith, God is not the author of confusion, but of peace, 1 Cor. 14.33. 2. Doct. Our knowledge is not perfect here. THe drawing of a veil before the most holy place, sheweth that our knowledge is not perfect here: but that when this veil is removed, and we are entered into the most holy place of heaven, then shall we know as we are known, but now we see in a glass, 1 Cor. 13.12. Simler. 5. Places of Confutation. 1. Confut. Of the difference of the Law and Gospel whether they differ in matter and substance. BEcause the outward Court, and other parts of the Tabernacle, were figures of the new Testament under Christ, Marbachius here taketh in hand, to show the difference between the old Testament and the new, and that in three respects, as the word Testament is diversely taken. 1. The Testament first signifieth the covenant and league which God maketh with his people, to be their God, and they to be his people: wherein the new and old Testament do much differ. 1. The one was given by Moses, the other by Christ. 2. The one was propounded upon condition of their obedience, if they kept the Law, the new Testament requireth faith and belief. 3. That was consecrated by the blood of beasts; but the new Testament is confirmed by the blood of Christ. 4. That had but types and ceremonies, which are now abolished: the new Testament hath the very body and substance. 5. The one was peculiar to the Israelites only, the other is general to all believers. 2. The old Testament and the new are distinguished in time: that was before the coming of Christ, the new Testament comprehendeth the time since. And so they differ, modo patefactionis & revelationi●, in the manner and measure of revelation and opening Gods will: all things are more plainly opened in the new Testament. 3. The old Testament is taken for the Prophetical writings, the new for the Apostolical: and so they differ, because the old receiveth light of the new, and cannot well be understood without it. Hitherto Marbachius proceedeth well: but yet he addeth thus much further, that the new Testament and the old differ in substance and matter, because they have diverse and contrary effects, and he findeth fault with them, which affirm that there is the same substance of their Sacraments and ours. Contra. 1. The diverse and contrary effects, as because the Law worketh terror, the Gospel's comfort, prove not a diversity of substance: the Sun worketh contrary effects, it hardeneth the clay, and mollifieth the wax, yet the substance is the same: the difference of the work is in the diverse nature of the things: so the Law worketh terror in respect of the infirmity and weakness of our flesh: the Gospel bringeth comfort, our hearts being mollified by the Spirit. 2. Christ is the end of the Law, and the Law is a schoolmaster to bring us unto Christ: therefore the matter and substance is the same, but the manner, condition and qualities are diverse. 3. Saint Paul showeth, that Christ was the substance of their Sacraments, as he is of ours: They did all eat the same spiritual meat with us, 1 Cor. 10.3. yet our Sacraments do after a more lively manner exhibit Christ, than he was represented in the Legal Sacraments. 6. Moral observations. 1. Observ. They that truly turn unto God, must forsake their vain delights. Vers. 8. HE made the laver of the glasses of the women. These devout women are content to leave their vain toys, their looking-glasses and other such delights, and now resign themselves wholly unto God's service, and think nothing too good to bestow upon the same. So they which are truly converted unto God will forsake their vanities, wherein they before delighted: as Zacheus left his unconscionable and deceitful trade, wherein he had gathered much by extortion, and other fraudulent means, Luke 19 2. Observ. We must be liberal toward the maintenance of God's service. Vers. 25. THe silver was an hundred talents, etc. The great liberality of the Israelites is here commended, which gave such a great mass of silver and gold toward the building of the Tabernacle, which teacheth us not to be sparing or close handed, in giving toward the maintenance of God's house, 2 Cor. 9.6. service, and servants, Simler. Remembering what the Apostle saith, He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap also liberally. CHAP. XXXIX. 1. The Method and Argument. IN this chapter: 1. A rehearsal is made of the vestures and garments of the Priests which were made by the workmen, as, 1. The Ephod, with the things thereunto belonging, vers. 8. 2. The breastplate, with the parts and ornament, vers. 22. 3. Then the robe of the Ephod with the bells, vers. 27. 4. Then the coats, mitre, bonnets, girdles, vers. 30. 5. Lastly the golden plate, vers. 30. 2. Then it is showed how all these things were exhibited to Moses, which the workmen had made, vers. 42. and how Moses approved them, vers. 43. 2. The diverse readings. For the differences in the translation, the Reader likewise must have recourse here to the 29. chapter, wherewith this chapter agreeth both in order, and in the very words. 3. The questions discussed. COncerning the several garments which were made for the high Priest and for the inferior Priests, the description, form, and fashion of them, with the mystical signification, because they are handled ●efore at large, chap. 28. thither I refer the studious Reader. Some questions here follow out of the second part of this chapter. QUEST. I. At what time the work of the Tabernacle began, and when it was finished. Vers. 32. THus was all the work of the Tabernacle, etc. finished. 1. It is evident that the Tabernacle was all finished, and made an end of in the first year of Israel's departure out of Egypt, because it was set up in the first day of the first month of the second year, chap. 40.17. all the work than was dispatched before it could be set up. 2. The time also may by conjecture be gathered, when this work began, which was at Moses second coming down from the mount, in the end of the fifth month, which was July, or in the beginning of the sixth month, namely, August. As further may be showed thus: in the beginning of the third month, about the fourth day of the month, was the Law delivered in mount Sinai, after that Moses was twice forty days with the Lord, which make above two months and an half, and some days Moses spent among the people before his second going up, when he caused the golden Calf to be broken in pieces, and burned, and removed his Tabernacle without the host, and caused the people to put off their best raiment, and to show their sorrow: so that all this could not be done with Moses staying twice with the Lord in the mount, in less than three months: namely, the third, fourth, and fifth. Then as soon as Moses was come down with the second tables, he called all the people together, and charged them with all which the Lord had commanded him; and then immediately they began to work upon the Tabernacle. To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle, was the space of seven months, as Tostatus thinketh: they began in the beginning of the sixth month, and finished in the end of the twelfth. But Vatablus holdeth that Moses came down from the mount the second time, about the tenth day of Tisri, which answereth to our September, and then in the Autumn he thinketh the Tabernacle began to be made. And this seemeth to be the more probable, for Tostatus to bring Moses second coming down to the end of the fifth, or the beginning of the sixth month, maketh but two or three days between Moses first coming down, which was, as he thinketh, about the seventeenth day of the fourth month, namely June, and his going up, which he ghesseth to have been upon the eighteenth day, and then he stayed forty days more to the end of July, or the beginning of August the sixth month. But all that which is rehearsed to have been done in the one and thirtieth Chapter, which came between his first coming down, and his second going up, as the people's mourning in putting away their best apparel, the removing of the Tabernacle by Moses without the host, his usual conference with God in that Tabernacle: all these things could not be done in the space of two or three days, less cannot be well allowed than half a month: so that it was in all likelihood toward the end of the sixth, or beginning of the seventh month, when Moses came down; and as soon as he came down, he began the work of the Tabernacle. 4. The place also is evident, where the Tabernacle was made and set up, which was while they encamped about mount Sinai, where they lay almost a whole year: for thither they came in the beginning of the third month, in the first year, and departed thence on the twentieth day of the second month, in the second year, Numb. 10.11. 5. They then are deceived, which think the Tabernacle to have been made before Moses second going up unto the Lord: of which opinion are Rupertus and Calvin: for it is not like, if it had been finished so long before, that Moses would have deferred the setting of it up six or seven months. See more hereof, quest. 12. chap. 33. with other reasons there alleged against their opinion. QUEST. II. Why they brought their work to Moses. Vers. 33. AFterward they brought the Tabernacle to Moses. 1. Because fuit quasi sequester, etc. he was as a Mediator between God and his people. And therefore it was fit, that as he had received the commandment from God, and given them direction, so he should have the approbation of the work, Simler. 2. Beside, the people had chosen him themselves to go between the Lord and them, and therefore he was meet to be an Arbiter and Judge in these things. 3. And the people in offering their work to the judgement and approbation of Moses, therein show their obedience to God's commandment, and their faithful diligence, in performing all things as the Lord had commanded them. QUEST. III. How Moses is said to have blessed them. Vers. 43. ANd Moses blessed them. 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle, and brought these things but unto the things themselves, which he blessed, that is, as it were consecrated and applied unto the service of God, quest. 3. But the consecration of these things followeth afterward. When he had set up the Tabernacle, than Moses anointed and sanctified it, Numb. 7.1. Neither is it like that Moses seeing that they had done every thing as the Lord commanded, would dismiss the people without a public commendation of them, and an approbation of their wo●ke. 2. Vatablus understandeth that Moses blessed the people, yet he thus expoundeth it, laudavit eos, he praised and commended them: but to bless is more than to praise or commend. 3. Gallasius 〈…〉 pro gratiarum actione, for Moses giving thanks unto God: as holy men used to give God the praise when they had finished any great work. But here is more signified than thanksgiving unto God: for Moses blessed them. 4. Osiander taketh it for Moses prayer, whereby he craved of God to bestow upon them both spiritual and temporal blessings. 5. Simlerus so understandeth it, that Moses hereby declared unto them, Deum eorum observantiam gratam habere, etc. that God accepted of their service. 6. But as Calvin well noteth, whom Marbachius followeth: non fuit simplex precatio, sed mercedis promissio, it was not simply a prayer, but also a promise of reward. Moses assured them hereby, that God would re●compence their faithful service. So also Pelargus. 4. Places of Doctrine. 1. Doct. No will-worship is acceptable unto God. Vers. 1. THey made the holy garments for Aaron, as the Lord commanded. This clause Simlerus noteth to be repeated seven times; Pelargus, nine several times in this chapter: which showeth that the workmen did not swerve a jot from that direction, which Moses gave them from the Lord: whereby all Gods servants are admonished, ut se contineant intra limites verbi Dei, etc. that they contain themselves within the limits of God's word, and bring nothing into the service of God of their own invention, Simler. For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship, or voluntary religion, Col. 2.23. 2. Doct. Of the union of the divine and humane nature of Christ, and the abundant graces conferred upon his humanity. ALL the holy garments for Aaron. Aaron was herein a type of our blessed Saviour, and these goodly and beautiful raiments did shadow forth those heavenly graces, which were poured upon Christ beyond measure, in whom the fullness of the Godhead dwelleth bodily, Coloss. 2.9. by which uniting of the divine and humane nature, Christ as man was endued with plentiful and abundant grace. Here then two things are briefly to be explained, the union of these two natures of Christ in one person, and the communication of these graces. Concerning this blessed union: 1. The humane nature of Christ assumed not the divine, but the divine assumed and taken unto it the humane nature: the divine nature of Christ was a person subsisting of itself from all beginning in the union of the blessed Trinity: the humane had no subsistence of itself, before it was so assumed, but as soon as it began to be, it was assumed into the unity of the person of the Son of God: so that this humane nature consisting of body and soul, which Christ assumed, became the peculiar body and soul of the Son of God, as the Apostle saith, that God purchased the Church with his own blood, Acts 20.28. 2. But in this uniting of these two natures of Christ, we must take heed of two errors: 1. That by uniting them we imagine not either any of the natures to be absorbed or abolished, or that there is a confusion of natures, as in the commixtion of water & honey, neither of them retaining the same name or nature, or that out of these two natures, a third cometh forth compounded of them both, as in the commixtion of the elements. 2. Neither is this uniting to be too much extenuated: as to think the union to consist only in assistance, as the Angel stood by Peter, Act. 12. or only in a certain conjunction, as when two diverse metals are put together: But they are so united, as that the properties of both natures remain, and yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one person subsisting of them both: like as the body and soul are united together, and the fire and red hot iron. Concerning the communication of graces: 1. The divine nature received not any increase of grace, as it can have no imminution, being in itself most perfect and unchangeable. But the humane was perfited by this union, and received increase of gifts. 2. The graces communicated are either created and finite, or uncreated and infinite: the created and finite graces, as wisdom, knowledge, holiness and the rest, are not in Christ, as he is man, the essential properties of the Deity, but effects only thereof infused into Christ's humane nature, being finite and created, as the humanity itself was. 3. Yet they are given unto Christ without any limitation and measure, as in the Saints they are limited and given by measure. 4. These graces were not all at once in the highest perfection appearing in Christ, in the days of his flesh, but they received increase, because of the infirmities of the humane nature, which he assumed: as it is said, Luke 2.52. that jesus increased in wisdom. But after Christ was glorified, they then shined in Christ in the greatest perfection. Beside these finite and created gifts, there are other which are not finite, neither can be referred to the first sort: as the universal dominion over all creatures, the power of remitting sins, of judging the world, adoration, vivification, infinite glory: 1. These being peculiar to the divine nature, yet by virtue of this union are communicated even unto the man Christ, who is made heir of all things, and Judge of the world, and whose flesh giveth life. 2. But these divine gifts are not formally and essentially in the humane nature, nor as the first gifts, for this were to make the two natures equal, and to confound their properties. 3. Yet is it more than a verbal communicating: for as Nazianzen saith, Talis est communicatio, qualis est uni●; Such is the communication, as is the union. As the one is real, though not essential, so is the other: like as in iron made red hot with fire, neither hath the iron lost its former qualities of coldness, blackness, which return unto it again; and yet it giveth light, heateth and burneth, not by any essential physical quality infused into it, but by the real union and conjunction of the fire: so the Godhead shineth, and worketh really in the humane nature of Christ. 4. The divine nature then of Christ worketh not now by itself alone, as before his incarnation, sed cum ea & per eam, etc. but with it, and by it, it exerciseth and showeth itself. So the humane nature of Christ, est vivifica, omniscia, omnipotens, quickeneth, knoweth all things, is omnipotent, not formally and essentially by itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in it own being, as the Godhead doth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in having the divine nature inseparably united unto it, by the virtue whereof it doth all these things, even as the hot iron burneth and heateth by the virtue of the fire which is in it. 5. As before was showed, that the gifts and graces conferred upon the humane nature of Christ, did not appear in their perfection all at once: so this communion of these divine properties, did not wholly show itself in the days of Christ's flesh: for though the Godhead was united to the humanity in the very first conception, yet cohibuit operationem suam, it did somewhat restrain the operation thereof, because of the work of our redemption: Divina natura in Christo quievit, ut humana mori posset; The divine nature did rest in Christ, that the humane might die. 6. But Christ after his ascension, is said to sit at the right hand of God, neither in respect of the divine nature, which was never absent from thence, nor yet as though his humane nature did not sit there before, seeing in the very conception the humane nature was united to the divine: but because then the power and kingdom of Christ was made manifest to all the world, which before lay hid in him: the divine nature, plene operante, working now fully by the humane, & humana virtute illius omnia administrante, and the humane by virtue thereof administering all things. To this purpose Marbach. But in this his declaration which I have abridged, somewhat must be qualified: for there is in Christ between his divine and humane nature, a communication real and personal; the graces created and finite, are really communicated to Christ's humanity, as his wisdom, knowledge, holiness: but the gifts which are infinite and peculiar unto God, as to be omnipotent, omnipresent, knowing all things, are imparted only personally: as the man Christ is omnipotent, omnipresent, and knoweth all things, but not the manhood of Christ: for our blessed Saviour himself saith, that the Son himself, (that is, in his humanity) knoweth not of the day and hour of his coming to judgement, Mark. 13.32 And this further is to be considered, that the manhood communicateth not any property to the Godhead in Christ really, for the divine nature receiveth nothing, but giveth all, but only personally, and as we say, in concrete, not in abstracts, as Marie is called the mother of God Christ, not of his Godhead: and God suffered for us, but not the Godhead; but the Deity of Christ communicateth to his humanity, both really and personally. 5. Places of controversy. 1. Controu. Of the apish imitation of the priestly garments among the Heathen. Vers. 1. THey made the holy garments of Aaron. Gallasius here noteth the superstitions of the Gentiles, which imitated in their idolatrous services, the glorious apparel of Aaron. As Numa King of the Romans, who reigned there 800. years after the giving of the Law, prescribed the like apparel to his Priests, as a pictured and wrought coat, with a plate of brass, which the Priest did wear upon his breast, and a stately bonnet with a high top upon his head: which things either were received by imitation from the Hebrews, or invented by Satan, to adulterate the rites and ceremonies instituted by God. 2. Controu. Of popish priestly apparel. SImlerus by occasion of this place, sheweth the superstition of the Romanists in their priestly apparel: as Aaron had an Ephod, a robe, a linen coat, a bonnet: so their Priests have an albe, a stole, a delmatike, and their Bishop's forked mitres beside, and the Pope a triple crown, imitating, yea rather exceeding Aaron's coronet which was but a golden plate set upon his mitre. And whereas all these were types and shadows of the glorious priesthood of Christ: they, as though Christ were not yet come, do retain this typical priestly apparel still: and as not contented that God hath given unto his Church, the true and perfect high Priest Christ jesus, they set up one in his place to be his Vicar here in earth, and universal Bishop over the whole Church. Thus they rob Christ of his honour, deriving that unto themselves, which was fulfilled in Christ: converting the substance of Christ's glorious priesthood, to a vain earthly pomp, Simler. Simlerus in the same place toucheth two other questions. 1. Whether Ministers are to be distinguished by any apparel, in their civil and ordinary conversation. 2. Whether any peculiar kind of vesture is to be used in divine service. 3. Controu. Whether Ministers may be prescribed a fashion of civil apparel. Upon the first question he determineth thus. 1. That in itself the garment is an indifferent thing: and that as the Apostle saith, The kingdom of God is not meat and drink, Rom. 14.17. so neither doth it consist in apparel. 2. The Priests under the Law were only prescribed, what apparel they should wear in their Ministry, not in their civil conversation. 3. So that it is not necessary that Ministers should be discerned by their habit, but that it is indifferent in itself, for them to wear what kind of apparel they think good, so that these two inconveniences be avoided, that they neither exceed in the matter or fashion of their apparel, otherwise than becometh the gravity of their persons, and holiness of their profession: nor yet place any superstition in their habit, as the Monks and Friars did. 4. But where the Magistrate prescribeth an oder of apparel for comeliness sake, because Christian religion taketh not away humane policies: omnino Magistratui parendum erit, the Magistrate must altogether be obeyed. 5. Yea if such a form of garment be commanded by the Magistrate, as was used in 〈◊〉 being appointed only for a civil use, not for any religion, resistance is not to be made: for 〈…〉 all such things polluted, because they were used in popery: and some things though used in popery, yet were not by them invented. 6. But the chief care of the Magistrate ought to be, that Ministers be discerned from the people, non pileo, sed pietate, not by their cap, but by their piety and integrity of life. 4. Controu. Whether a peculiar form of Church garment should be prescribed and used. COncerning the other question, whether a peculiar form of garment should be prescribed for the public Ministry: first, none of any sound judgement, think any such thing to be necessary: for the garment of itself is an indifferent thing, and the example of the Priests, which had their garments appointed them, doth not bind Ministers now under the Gospel: there are then two principal opinions herein. 1. Some think that no peculiar garment ought at all to be prescribed for the public Ministry: because this was a legal observation, and the priestly garments were types of Christ, the body being then come, the types and figures should cease; and to keep some of the legal ceremonies, should bind us unto all. 2. These were the inventions of Antichrist, therefore to be rejected. 3. The outward glory of the vestments, doth affect the eye of the beholders, and so hindereth their meditation. Some affirm the contrary, that where the Magistrate commandeth a set form of vesture for the Church, he is to be obeyed. 1. Because of themselves garment are indifferent, and therefore such things must be borne with, lest other things more necessary be hindered. 2. This kind of Ecclesiastical vesture must not simply be condemned; for this were to judge some reformed Churches, which do use them. 3. The Apostles for peace sake did suffer some ceremonies to remain, therefore some thing must be yielded unto, that the course of the Gospel be not hindered. And to the former reasons they make this answer. 1. That some things were used among the Jews, which still are retained, as the paying of tithes, neither are such things kept now as types and ceremonies, but as they have a profitable and seemly use: neither doth it follow, that if some things then used under the Law be now admitted, all the rest should. 2. Neither are all things instituted in popery held to be impious: many things consecrated to idolatry among the Heathen, were converted by the Christians to good uses. 3. If vestures be of themselves not impious, but indifferent; they whose minds are thereby withdrawn are in fault themselves, the thing is not to be blamed. So Simlerus resolution is this: he approveth rather their sentence, which would not have such things revived in the Church, sed Apostolicam simplicitatem retinendam dicunt, but hold rather the Apostolic simplicity to be retained. But if the Magistrate do urge such things, than he would have it done with these limitations: 1. That it be ad commoditatem & concordiam Ecclesiae, for the commodity and concord of the Church. 2. Vt spectetur decorum, that it be decent and comely. 3. That the minds of the weak be not offended with such things. 4. That it may be granted to the Ministers, to instruct the people concerning such things. 5. That special care be had, ne superstitio obtrudatur Ecclesiae, that superstition be not brought into the Church. 6. That chiefly the true comeliness of the Church be respected, which consisteth not in serico & auro, sed adificatione, in silk and gold, but in edifying. To this purpose, Simlerus. 6. Moral observations. 1. Observ. The praise of God to be sought, not of men. Vers. 33. THey brought the Tabernacle to Moses. As these workmen endeavoured to approve their work unto Moses, so we should most of all seek to have the approbation of Christ. Some propound unto themselves vain glory, as the pharisees in giving alms; some profit, as judas: but we should seek the praise and approbation of God, Simler. As the Apostle saith, He that praiseth himself is not allowed, but he whom God praiseth, 2. Corinth. 10.18. 2. Observ. God approveth cheerful obedience in his service. Vers. 42. ACcording to every point that the Lord had commanded, etc. so the children of Israel made, etc. The singular obedience of the workmen of the Tabernacle, may be shame unto Christians, that are so negligent in God's service, Simler. We should say with the Prophet David, One thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life, Psal. 27.4. 3. Observ. They which take from the Church are accursed. Vers. 43. MOses blessed them. As well the workmen, as those that offered. If such be blessed which brought unto the Tabernacle, than they which do not only bring nothing, but take away from the Church, such things as have been bestowed thereon, are accursed, Marbach. As Achan was that stole the wedge of gold, which should have gone to the Lords treasury, josh. 6.19. CHAP. XL. 1. The Method and Argument. HItherto from the 35. chapter is set forth the framing and working of the Tabernacle, and the things thereunto belonging: now in this chapter, the erection of the Tabernacle is described, with the disposing of every part thereof, and the Lords approbation: there are three parts of the Chapter. 1. The Lord giveth Moses commandment, and direction what he should do. 1. He is bid to erect the Tabernacle, and to bring in every thing thereunto belonging, to vers. 8. 2. He is commanded to consecrate both the Tabernacle, and the things therein, with oil, vers. 12. 3. Then to consecrate Aaron, and his sons, to vers. 15. 2. Then the execution followeth: 1. Moses setteth up the Tabernacle, with the boards and cover, vers. 18, 19 2. He bringeth in such things as were to be placed in the most holy place, vers. 20, 21. then he disposeth those things, which belonged to the outward part of the Sanctuary, as the table of show bread, the candlestick, the golden Altar, to vers. 27. 3. He placeth such things as were in the outward Court, the brazen Altar, and the Laver, showing the use thereof, to vers. 33. And lastly he reareth up the outward Court round about, vers. 33. 3. The Lord's approbation followeth, which was partly by an extraordinary sign, the cloud filled the Temple; so that Moses could not enter, vers. 34. partly by an ordinary, the ascending, and going of the cloud before them, vers. 35, 36, 38. 2. The diverse readings. ●. Vers. 1. The Lord had spoken, I. better than, than the Lord spoke, etc. B.G. cum caeter. for the Lord did not speak to Moses upon the first day of the month, but before, that he should begin to set it up then. Vers. 2. In the day of the first month, even the first of the month, G.A.P.U. better than, in the first day of the first month, A.P.U.G. B. or, the first month, the first day of the month, L.C. or, in one of the first month, in the first day of the month, S. For in these readings the order of the words in the original is not kept: in the season of the first month, I. but the word is, bejom, in the day of the first month. 3. The questions discussed. QUEST. I. When the Lord spoke unto Moses to set up the Tabernacle. THen the Lord spoke, etc. 1. The Lord spoke not to Moses, as some think, upon the first day of the first month, because the Lord biddeth him upon that day to set it up: the Lord would have said, to day thou shalt set it up, if he had spoken to Moses the same day, and not have set him the day and month: Moses indeed would have omitted no time after the Tabernacle was finished: yet that showeth not, that presently upon the Lord's commandment he went about it, for he was to expect the time, which the Lord had limited: where no time is set, there obedience is presently required. 2. Neither yet is it like, that the Lord thus spoke unto Moses, the next day before, for than he would have said, to morrow shalt thou set up the Tabernacle: the day and month needed not to be expressed. 3. Wherefore it is more probable, that the Lord knowing what time all the work of the Tabernacle should be finished, spoke unto Moses some few days before, that upon the first day of the first month he should begin to set up the Tabernacle, Tostat. qu. 1. QUEST. II. Why so often rehearsal is made of the Tabernacle and the parts thereof. Vers. 3. THou shalt put therein the Ark of the Testimony, etc. 1. Here again in this chapter are rehearsed in order the things, as they should be ordered and placed in the Tabernacle. The most Interpreters omit these six last chapters, as Procopius, Ferus, Borrhaius with other, because they contain but a rehearsal of the things before described in the former chapters. But seeing the Spirit of God vouchsafed so often to make mention of the same things, we must not take this repetition to be unnecessary, for there is nothing in the Scripture superfluous, Simler. 2. And for this cause is this rehearsal made, because the things before were confusedly spoken of, but now they are set down in their order, how every thing shall be placed, jun. Analys. 3. And another reason of the repetition may be this: here the instruments of the Tabernacle are described together with the use: as the table with the bread, the candlestick with the lamps, the Laver with water: because presently upon the erection of the Tabernacle; all these things were to be ministered in, at the consecration of the Priest, Tostat. qu. 3. 4. It was necessary also, that these things should be rehearsed: Vt tempus erectionis Tabernaculi, & usus illius diceretur à Deo; That both the time of erecting the Tabernacle, and the use thereof should be (known and) said to be of God, Cajetan. QUEST. III. Why all the parts of the Tabernacle are not said to be alike sanctified. Vers. 9 THat it may be holy. 1. here are diverse degrees of sanctifying noted: it is said of the brazen Laver only, thou shalt sanctify it, of the Tabernacle, thou shalt sanctify it, and it shall be holy: but of the Altar it is said, thou shalt sanctify it, and it shall be most holy: because it was not only sanctified in itself to holy uses, but it sanctified other things, as the sacrifices which were laid thereupon, Cajetan. 2. By this difference is signified the diverse degrees of sanctification in the Church: Christ is the Altar most holy, by whom all his members are sanctified▪ for their sake he sanctified himself upon the Altar of the cross: as our blessed Saviour himself saith, For their sakes sanctify I myself, that they may be sanctified through the truth, joh. 17.19. the Church now is sanctified, but it shall not be perfectly holy, till it be admitted into the heavenly sanctuary, Simler. QUEST. FOUR Whether it be lawful for one to sue for a Bishopric, or benefice, or other Ecclesiastical preferment. Vers. 12. ALso thou shalt bring Aaron, and his sons. Tostatus here moveth a question, whether it be lawful to seek or desire any office or calling of the Church. Wherein his resolution is this: 1. It must be considered whether the place which is sued for, be ●nus vel hon●s, a place of burden, and labour, or of honour: of the first, it is not unlawful for one to offer himself, as to take Orders, so he be not unfit thereunto, because to be admitted to Orders, simply is a place of labour: but to sue for a Bishopric or a benefice, because the one hath honour and profit annexed, the other maintenance and living, he holdeth it to be a deadly sin. And therefore it was the old use in the consecration of Bishops, to ask of him that was consecrated, utrum velit Episcopatum; whether he would have a Bishopric: who was twice to say, nay: but if any such desired a Bishopric, induceret illum ad mentiendum; he that asked such question should induce him to lie. Thus far Tostatus proceedeth well. 2. But whereas that place of the Apostle will be objected, If any man desireth the office of a Bishop, he desireth a good work, 1 Tim. 3.1. he answereth, he desireth indeed bonum opus a good work, but not been, he desireth it not well: whereas the Apostle in these words, as Hierom expoundeth them, Ad operis desiderium, non ad honoris ambitum provocat, doth rather provoke and stir up unto the desire of the work, not ambitiously to seek the honour, etc. The Apostle then in these words reprehendeth not, but alloweth their desire, which affect the callings of the Church, rather, prodesse quam praesse, to profit others than to rule, as Augustine saith. Epist. 204. ad Donatum. 3. Wherefore, this further may be added, that in seeking or desiring the places and offices of the Church, there are two extremes to be shunned, the one was the fault of former times, when they which otherwise were well qualified, and enabled for Ecclesiastical functions, did altogether decline them, and utterly refused to take that calling upon them: as one Ammonius, when he should have been ordained a Presbyter, cut off one of his ears, and threatened, if they would not let him alone, to cut out his tongue, to make himself altogether unfit for that calling. The other fault is incident to this age, ambitiously to sue and seek for the preferments of the Church: such an one was Diatrephes, joh. Epist. 2. v. ●. who loved to have preeminence. Wherefore that a mean may be kept in desiring the places in the Church: three things must be considered. 1. He that hath any mind to an Ecclesiastical calling, must first examine himself, whether he be fitted and enabled with gifts, and that in an humble opinion, not in a blind self-love: but such an one as is not furnished▪ with gifts, sinneth in putting himself forward to that place, for the which he is not meet. 2. He must propound unto himself as the chief and principal end, the glory of God, and the edifying of the people, and not for maintenance or living sake offer himself. 3. He must take heed that he use no indirect or unlawful means, by flattery or bribery to creep in, and intrude himself. 4. These conditions being well observed, and these times withal considered wherein partly because of the great number, and choice to be had of sufficient men, but most of all, because virtue and learning is not duly respected, and rewarded, preferment is not offered unasked and undesired: he that desireth a place in the Church, as the Apostle saith, desireth a good thing: and therein is not to be discommended. QUEST. V. When the Tabernacle began to be set up. Vers. 17. THus was the Tabernacle reared up the first day of the first month, etc. 1. Cajetan hereupon noteth that the Tabernacle was set up, before one year was expired since their coming up out of Egypt, whence they departed upon the fifteenth day of the first month; so that there wanted fifteen days of a full year. This collection is very evident out of the text, and therefore Lippoman following the Septuagint, had no reason to reject it. 2. Simlerus thinketh, that the Tabernacle which could not be set up in one day, was begun to be set up before, and now finished on the first day of the month, which used to be a solemn day: and it is like, they kept not that solemnity until the Tabernacle was erected. But it is evident by the text, that Moses began now only to set up the Tabernacle, upon the first day of the first month, because the Lord appointeth that day for Moses to set it up in, vers. 2. therefore he began not before. And the day wherein they began to set it up, might be kept as a solemn day, as well as the day wherein it was finished: yet it may be thought that the feast of the new moon was not yet observed, the Priests being not yet consecrated, to whose office it belonged to solemnize that day with sacrifices. 3. R. Solomon saith there were two erections and setting up of the Tabernacle, one was quotidiana, every day, when it was set up in the morning, and taken down again at night: the other was stabilis erectio, the sure or firm erecting of it, which continued till the camp removed: the first erecting of it began seven days before, but the second solemn and stable erecting, was upon the first day of the first month. Contra. This is the Rabbins own device, that the Tabernacle was every day set up, and taken down again: for it is contrary to the text, which saith, that the cloud of the Lord was upon the Tabernacle by day, and fire by night, vers. 37. until the cloud ascended, and then they went forward: but if the Tabernacle were taken down in the night, the fire could not rest upon it. 4. Calvine taketh this erecting of the Tabernacle, for the removing of it from without the camp, where it was set up, and bringing of it within the host: for his opinion is, that the Tabernacle was set up before Moses going up the second time into the mount, when he removed it without the host, chap. 33.7. Contra. But that Tabernacle was not this great Tabernacle, but another, where Moses used to consult with God, as is further showed in the handling of that place. And the great Tabernacle was made after Moses second coming down, as it is set down in story which without great necessity is not to be transposed: and as soon as the work was finished, they brought it to Moses, and then the Lord spoke to Moses to set it up. 5. Wherefore I incline rather to think, that Moses according to the Lords commandment, began only upon the first day of the first month to set up the Tabernacle, and so continued until he had finished, for in one day it was not all set up: as it may be gathered, chap. 7.1. When Moses had finished the setting up of the Tabernacle: he did not then begin, and finish in one day. QUEST. VI What Testimony was put into the Ark. Vers. 20. HE took and put the testimony in the Ark, etc. There were in, and beside the Ark, these four things, the tables of the Law, the pot of Manna, Aaron's rod, and the book of the Law, which Moses writ: but none of these are here understood by this Testimony, but only the tables of the Law. 1. The pot of Manna was a testimony of God's mercy, that he had fed the Israelites with the bread of heaven, forty years in the wilderness: but that was not this Testimony; for Aaron is bid to take the pot of Manna and put it there, chap. 16.33. who was not yet consecrated Priest. 2. And for the same reason, Aaron's rod, though it were a testimony, that God had chosen Aaron & his seed for the priesthood, yet it was not this Testimony: for at that time, when Aaron's rod budded, he was the high Priest, but at the erection of the Tabernacle Aaron was not yet consecrated. 3. Neither was the book which Moses writ, this Testimony; for that is supposed to be the book of Deuteronomie, which was not yet written: and that book was given by Moses to the Levites, by them to be put in the side of the Ark, Deut. 31.26. but this Testimony was put by Moses himself in the Ark. 4. Therefore this Testimony was no other, than the tables of the Law, called the tables of the Testimony chap. 31.18. and 34.29. which were so named, because they testified God's will unto the people, and were witnesses and testimonies of the league and covenant, which the Lord made with his people, Tostatus quaest. 6. QUEST. VII. Whether the tables of the law were put into any other Ark beside the Ark of the Testament. Vers. 20. HE put the Testimony in the Ark. 1. R. Salom. thinketh, that the tables of the Law were put into another Ark, which Moses made, and when the Ark with the Mercy seat was finished, than he put them into that: for there were seven months between Moses coming down with the second tables, until the Tabernacle was erected, when, and not before, Moses put them into the Ark of the most holy place: it is not like, that all that time the tables were kept without an Ark: and Deut. 10.5. Moses saith, I made an Ark of Shittim wood, and hewed two tables of stone, etc. There was then one Ark made before Moses hewed the tables of stone. 2. But this Ark here mentioned by Moses, was none other than that, which was made by Bezaleel for the tables of stone: for Moses saith, Deut. 10.5. there they be, they were at that time, long after the erecting of the Tabernacle, in the same Ark before mentioned: but that was the Ark of the Sanctuary. And during all that time, after Moses coming down, the tables of the Law were kept in some convenient place, till the Ark was made: so that it is not necessary to imagine any other Ark beside that, Tostatus qu. 7. QUEST. VIII. When the Priests were consecrated, whether at the erecting of the Tabernacle or after. Vers. 27. ANd burnt incense thereon. Moses did supply the office of the Priests in burning of incense, setting up the lamps, offering sacrifices upon the brazen altar, at the erecting up of the Tabernacle, because as yet Aaron and his sons were not consecrated. 1. Some think, that their consecration began together with the erecting of the Tabernacle, and so continued seven days, and the eig●th day their consecration was finished, as is set forth,, Levit. 8.8. and then began the Princes their offerings for twelve days together, Numb. 7. and some will have these seven days to end at the first day of the first month of the second year, some to begin then, as Tostat. qu. 2. But neither of these can stand: for as soon as Moses had made an end of consecrating the Tabernacle, the Princes the same day began to offer, Numb. 7.2. But they offered not before the people were numbered, for they were the Princes over them that were numbered. Now these Princes with their people, were not numbered before the first day of the second month of the second year, Numb. 1.1. therefore the erecting of the Tabernacle was not finished, and the Priests consecrated in the space of seven days, immediately before the first day of the first month▪ or immediately after. 2. R. Salom. hath a conceit, that there was a double erecting of the Tabernacle, one was every day for seven days, in which time the Priests also had their seven days of consecration, which ended upon the first of the first month: and then there was another solemn erection of the Tabernacle to continue, when the Princes began to offer. But this rabbinical conceit is confuted before, qu. 4. neither did the Princes offer in the first, but in the second month, as is showed before. 3. Some think that Aaron was first consecrated, before the Tabernacle, that he might consecrate it, and the other things thereunto belonging. But it is evident in the text, that Moses is commanded to anoint the Tabernacle himself, and all things therein, Simlerus. 4. Yet it is not to be supposed, that the whole Tabernacle, and all the implements and vessels thereof were sanctified, before Aaron and his sons were consecrated: for immediately after that Moses had made an end of sanctifying the Tabernacle, and the instruments thereof, the very same day began the twelve Princes of the tribes to offer: the sum of whose offering for sacrifice was twelve bullocks, twelve rams, twelve lambs for a burnt offering, twelve hee-goats for a sin offering, 24. bullocks, 60 rams, 60. lambs, 60. hee-goats for peace offerings, Numb. 7.8.88. all these could not be sacrificed by Moses alone: therefore it cannot be, but that Aaron and his sons were consecrated before the Princes brought their offerings. 5. I incline therefore to junius opinion, that after Moses had consecrated the Tabernacle with the instruments thereof, than last of all he consecrated the Altar with the instruments thereof, and because the Priest's office was most exercised about the altar, at the same time also their consecration concurred with the sanctifying of the Altar, or went immediately before. And this may be gathered, that the Altar was last of all consecrated, and somewhat after the rest; because they are distinguished, the anointing of the Tabernacle, and all the instruments thereof, and the anointing of the Altar with the instruments thereof, Numb. 7.1. 6. Seeing then that the Princes began to offer, immediately after the Altar was anointed, which was the second day of the second month, for upon the first day of the month the people were numbered, Numb. 1.1. and they were so numbered before the offerings began, Numb. 7.2. it is like, as junius well noteth upon that place, that the first month was spent in the erecting of the Tabernacle, and the consecrating thereof. QUEST. IX. Why the Priests were commanded to wash their hands and their feet. Vers. 31. SO Moses and Aaron and his sons washed their feet thereat, etc. 1. The literal reason why they were commanded to wash their hands and their feet, was this: that seeing it was meet, that they which should handle the holy things, should approach even with pure hands, in respect of outward cleanness: these parts are especially commanded to be washed, because the hands with handling & touching of things, and the feet with walking, are most apt of all the parts of the body to gather soil. 2. There might be uncleanness also in other parts of the body as by nocturnal pollutions, by the flux of seed, and such like: but in these cases the party was unclean sometimes only to the even, sometimes for the space of seven days, Levit. 15.13, 18. The Priest therefore when any such uncleanness was upon him, could not enter into the Sanctuary at all: the washing of his hands and feet then at the brazen Layer would not serve the turn. But though they were free from all other kinds of uncleanness, yet they were to wash their hands and feet always when they went into the Tabernacle. 3. The spiritual reason of the washing the hands and feet is this: by the hands are understood the works and operations; by feet, the affections of the soul: Ministers, and generally all that approach and draw near unto God, must be both of clean heart, and of clean ways and works, when they come before God: as for the hands, the Apostle willeth, that every where men should lift up pure hands: and concerning the feet, 1 Tim. 18. Eccles. 4.17. the Preacher saith, Take heed unto thy feet, when thou interest into the house of God. QUEST. X. What cloud this was which covered the Tabernacle. Vers. 34. THen the cloud covered the Tabernacle, etc. 1. This was not another cloud beside that which was called the pillar of the cloud, as some think, but the very same, both because of the appearance of it by night, as fire, as the other seemed as a pillar of fire in the night: as also there was the same use of this cloud, to direct them in their journeys, as of the pillar, Exod. 13.21. Tostat. qu. 10. 2. Some think, while the people camped about mount Sinai, that this cloud vanished away; which was the cause why the people desired gods to go before them: and that now, as soon as the Tabernacle was made it appeared again. But that is not like, for chap. 13.22. it is said, that the Lord took not away the pillar of the cloud by day, etc. And seeing the Manna did fall every day, which was an evident sign of God's presence among them, though the cloud had not been in their sight, that had been no cause to move th●● to desire a guide, Simler. 3. This cloud, which before also did direct them, now cometh somewhat nearer, and sitteth upon the Tabernacle: Novae hic gratiae accessio commendatur in certiore symbolo, etc. this accession of new grace and favour, is commended by a more certain and evident sign, Calvin. 4. This cloud before rested upon the other Tabernacle, which Moses had removed without the camp: but now the great Tabernacle being built, the Lord doth choose it as his seat, Tostat. qu. 10. QUEST. XI. How the glory of the Lord filled the Tabernacle. THe glory of the Lord filled the Tabernacle. 1. The Lord giveth here a double testimony of his presence, for the approbation of this work made by his appointment; there was a cloud without, and in●us splendour gloriae Dei, within the brightsome glory of God, Gallass. For so the Apostle calleth the shining of Moses face, the glory of his countenance, 1. Cor. 3. Oleaster. 2. By this was signified both the presence of Christ in his Church, because this cloud filled the Tabernacle within, and the Lords protection of his Church, the cloud covered it without, Marbach. 3. And as the glory of the Lord filled the Tabernacle: so in Christ, who is the true Tabernacle, the Godhead dwelleth bodily and essentially, Osiander. 4. Though the glory of the Lord filled the earthly Tabernacle, yet his glory remained still in heaven: only the Lord vouchsafed there a visible sign of his presence, that they might know him to be near unto them as often as he was called upon, Calvine. QUEST. XII. Why it pleased God to make the cloud a sign of his presence. IT hath pleased God diversely to use the clouds as symbols and signs of his presence: so he set his bow in the clouds, as a sign of his favour: he went before his people in a cloud: Christ was transfigured in the mount in a bright cloud: when he ascended, a cloud took him out of their fight, and he shall come again in the clouds to judge the quick and the dead. 2. First, as the cloud engendereth rain, doth shelter from the heat of the Sun; so Christ by the influence and rain of grace doth comfort his Church, and protecteth it in the heat of persecution, Simler. Secondly, as the fi●e heateth, giveth light, and purgeth; so Christ by his Spirit worketh all these in his Church, comforting, illuminating, and purifying the same, Pelarg. QUEST. XIII. Why Moses could not enter into the Tabernacle. Vers. 35. MOses could not enter into the Tabernacle, because the cloud abode there, etc. 1. Tostatus confuting Lyranus, who thinketh that Moses did not enter into the Tabernacle, propter reverentiam, because of the reverence of the place, and not for that the thick cloud did hinder his ●ight, affirmeth the contrary: that Moses rather entered not, because of the thick cloud. But seeing that this was a lightsome cloud, and therefore is called the glory of the Lord, it was not the thickness of the cloud, that could have been an impediment to Moses: he therefore rather forbeareth to enter of reverenc●: as when it was said unto him, while the fire burned in the bush, come not hither, etc. Exod. 3. 2. Moses entered into the thick cloud in mount Sinai, but here he cannot enter. Pelican maketh this the reason, because now Moses representeth the people of the jews, to whom the glory of the Lord in the Tabernacle was as a cloud. But he as well represented the person of the people, when he went up to receive the Law for them: therefore that is no reason. The cause than is this, Moses durst not ascend up unto God into the mount uncalled, he waited six days in the mount, and the seventh the Lord called unto him, chap. 24▪ 16 at this time therefore, it was not lawful for Moses to come near, being not called, or bidden so to do, Gallas. 3. And by this means, the Lord would have his Tabernacle afterward reverenced of all, into the which Moses had no entrance at this time, for the great glory of the Lord: as for the same cause at the dedication of Salomon's Temple, the glory of the Lord so filled the house, that the Priests could not stand to minister because of the cloud; the glorious light whereof they could not endure. And thus the Lord would have his house reverenced because of his presence. 4. But the cloud did not always thus fill the house, but at this time the Lord did it to sanctify the Tabernacle with his presence. The cloud had three positions or places: sometime it was within the Tabernacle, than none could enter, as here, and Numb. 12. when the cloud stood at the door of the Tabernacle, when the Lord called to Aaron and Miriam: or it rested upon the Tabernacle, than Moses and Aaron might enter, but the camp removed not: but when the cloud was lift up altogether from the Tabernacle, than the camp went forward, Lyran. QUEST. XIV. In what order the camp marched. Vers. 36. THe children of Israel went forward. 1. The order how they marched is set forth, Numb. 2. the whole host was divided into four squadrons and standards: in the first quarter on the East was judah. with Issachar and Zebulun: on the South was Reuben, Simeon and Gad: on the North was Dan, with Nepthali and Asher: on the West side behind, marched Ephraim, Manassis and Benjamin. ●. And these went forward in such order, that neither the standards were mingled together, nor yet the tribes under the same standard, nor the families in the same tribe: but the standards, tribes, and families kept their distinct order. 3. In the midst of the host went the Tabernacle, with the host of the Levites round about: Moses and Aaron with the Priests before, the Gersanites behind, the Merarites on the North, and the Caathites on the South, Gallas. But howsoever it was with the rest, it is very like that Moses went first, because he gave direction when the camp should set forward, Calvin. QUEST. XV. Why it is called the Lords cloud, and of four miraculous things in it. Vers. 38. THe cloud of the Lord. Though all the clouds, and whatsoever else is in the heaven and earth be the Lords, yet this cloud after a more special manner is said to be the Lords, because of these special and extraordinary properties which it had, which were signs of the Lords special presence. 1. The place and situation of it was extraordinary, for clouds remain not near the earth, because by the reflection of the beams of the Sun, they are apt to be dispersed; but this cloud rested upon the Tabernacle. 2. Other clouds continue not, they are soon dispersed, and dissolved: but this cloud remained in their sight for the space of forty years. 3. It was immovable and immurable, not subject to the force and violence of the winds and weather, whereas other clouds are carried of the winds. 4. It had an extraordinary motion: it was neither moved, motu naturali, by any natural motion, as the vapours and clouds ascend, nor motu raptus, by the rapt and swift motion of the heavens, as the clouds that are aloft follow the motion of the celestial spheres: nor yet motu violent●▪ by a violent motion, as the clouds are forced of the winds: for sometime this cloud moved against the wind: but it had motum progressivum▪ a kind of progress, and walking motion, sometime forward, sometime backward, sometime on the right hand, sometime on the left, as it pleased God to point out the journeys of his people, Tostat. qu. 13. Concerning other questions of the Tabernacle, as how it was situated in the Court whether ●ust in the midst, as being distant 35. cubits from the East end, and as many from the West, which is the opinion of Tostatus, qu. 14, or rather it was fifty cubits distant from the East end, so that the forepart of the Court was a just square, of fifty cubits on each side, as thinketh Lyranus, which is the more probable. See this handled before, qu. 13. chap. 27. As likewise of the whole form and fashion of the Tabernacle▪ with the instruments thereof, see qu. 25. chap. 27. To those places I refer the Reader, not thinking it necessary to repeat the same things again. 4. Places of Doctrine. 1. Doct. All things in the Church must be done in order. Vers. 3. THou shalt put therein the Ark. In that the Lord appointeth Moses in what order the Tabernacle should be set up, and every thing placed therein, it showeth, that both in the doctrine and discipline of the Church, all things should be done in order▪ Simler. 1 Corinth. 1●. 33.40. For God is not the author of confusion, as the Apostle saith, who willeth all things to be done honestly and by order. 2. Doct. The Sacraments depend not of the worthiness of the Minister. Vers. 9 THou shalt take anointing only. Moses anointeth the Tabernacle, not Aaron, who was appointed to be the Priest: to teach us, that signs and Sacraments receive not their strength and virtue from the dignity of the Ministers, but from the institution of God, Simler. 3. Doct. How the Lord was present in the Tabernacle. Vers. 34. THe glory of the Lord filled the Tabernacle. God was not so present in the Tabernacle, as though that place could contain or comprehend his glory: for he dwelleth not in Temples made with hands, but because there it pleased him to show some visible signs of his presence: God is said to be present three ways: 1. After a general manner, by his power, as he is in every place. 2. More specially by his grace, and so he is present only to the faithful. 3. The third kind of presence is, qu● nobis in Christo adest, whereby God is present in Christ, who assumed the humane nature unto his Divine, in the unity of person; haec est prastantissima praesentia Divinitatis, this is the most excellent presence of God in Christ, both God and man, Simler. In that God is present with us, to whom our nature is united in one person. 5. Places of Confutation. 1. Confut. That Christ's humanity is not every where present. BUt here we refuse and reject that fourth kind of presence of Christ even in his humanity, as the Lutherans hold, whereof Marbachius thus writeth, That the divine nature of Christ causeth, that his humanity, which by the property of it own nature, which it retaineth for ever, can be but in one place as once, sit ubique & maxim in Ecclesia, should be every where, and most of all in his Church: his reason is, because the Godhead being every where, ipsam unionis cause gloria su● participem fac●, maketh the humanity for the union sake partaker of his glory. Contra. 1. This assertion of Marbachius includeth a contradiction: for how doth Christ's humane nature retain the natural property thereof for ever, in being but in one place at once, if it be every where by virtue of the Godhead? 2. If by virtue of this union, the humane nature can do all, which the Deity doth; then the humane nature should be absorbed, and as it were changed into the Divine. 3. There is a mutual communication of the properties between the two natures of Christ, but such as destroyeth not the true properties of either: but if this property of the Deity were communicated to the humane nature, to be every where, the humanity of Christ should be altered in nature, being without the true property thereof, which is to be but in one place at once. 4. See more of this matter. chap. 39 doct. 2.6 Act. 3.21. And as the reason of this assertion is not sound; so the conclusion itself of Christ's omnipresence in his humanity is contrary to the Scriptures: for Saint Peter saith, Whom the heavens must contain, until the time that all things be restored. 2. Confut. Against the superstitious hallowing of Churches. Vers. 9 THou shalt take the anointing oil. 1. From this example of Moses anointing of the Tabernacle, the Romanists would warrant their consecrating of Churches, with oil and other ceremonies: and they hold it as a principle, that it is not lawful to say Mass in a Church not hallowed. 2. By such ceremonies and rites, they say religion and devotion is stirred up in men's minds. 3. By such hallowing devils are expelled. 4. Constantine when he had built a Church, called thither the Nicene Fathers to consecrate it. 5. Christ vouchsafed to be present at the dedication feast in jerusalem. Contra. As we condemn not a Christian dedication, blessing and sanctifying of things, without superstition: as David dedicated his house which he had newly built, Psal. 30. in the title: which kind of sanctifying is done partly by prayer grounded upon God's word, as the Apostle showeth, 1 Timoth. 4.5. partly by the sober and right use of such things, when they are employed to a good end: as the Churches of Christians are hallowed and sanctified by the word of God, and exercises of religion there used. So yet such superstitious consecrations, as with oil, tapers, cross, and such like, we utterly condemn. 1. There is no hallowing or sanctifying of any thing, without the warrant of God's word, 1 Timoth. 4.5. but they have no word for such ceremonies to be used. 2. They make more account of their own traditions, than of God's institution: for every Priest may baptise, but their Bishops only hallow Churches. 3. They commit idolatry by this means, in dedicating Churches to Saints, and so take away part of God's honour. 4. They make these ceremonies a part of God's worship, and ascribe spiritual virtue unto them, for they give indulgences and pardons of sins, by the virtue of such hallowed Churches. The former reasons are of no force. 1. The typical ceremonies of the Law, such as was the anointing of the Tabernacle, do not bind us now, they are abolished. 2. True devotion and religion, cannot be stirred up in the mind by humane rites and observations, which are not grounded upon God's word. 3. By the same reason, if by their anointing devils are driven out of Churches, it were good that all houses and other places were anointed, to drive away evil spirits: but our Saviour showeth that devils are cast out by prayer and fasting, Matth. 17.21. therefore not by such toys. 4. Constantine's Church was consecrated by the prayers, and thanksgiving of the Christian Bishops, not by any such superstitious usages. 5. The dedication of the Temple was a legal observation and concerneth us not now: neither doth it follow, because Christ observed it that it is to be kept still: for he was also circumcised, to show his obedience to the Law, Simlerus. 3. Confut. That there is not in Orders imprinted an indelible character. Vers. 15. THe anointing shall be a sign, that the Priesthood shall be everlasting unto them. Tostatus out of this place would infer, that in orders, as likewise in Baptism, there is imprinted an indelible character in the soul, which can never be blotted out: as these were but once anointed during their life to minister in the Priesthood, qu. 4. Contra. 1. This place proveth no such thing: for it is not spoken of the anointing of their persons, which could be for no long continuance, but of the anointing and consecrating of Aaron and his posterity for the priesthood perpetually: the anointing and consecrating of the Fathers, could not print an indelible character in their posterity. 2. This indelible character or badge, which they say is by Baptism, and Orders imprinted in the soul, and can never be blotted out, is but a device of their own: for what badge or mark of judas Apostleship could remain, when he had betrayed his Master, and manifestly showed himself to be the child of perdition? or what could be imprinted in Simon Magus soul by Baptism? of whom Saint Peter saith, He had no part nor fellowship with them, and his heart was not aright in the sight of God, Act. 8.21. See more of this controversy, Synops. Cont. 2. error. 98. 4. Confut. Outward succession not always required in the Ministry. Vers. 12. THou shalt bring Aaron, and his sons, etc. The Romanists make this special exception against the Ministers of the Gospel, that they can show no lawful succession, which is required in an ordinary calling, nor yet miracles to prove their extraordinary calling, therefore they hold their calling to be none at all. Contra. 1. Aaron was the Lords high Priest, not by succession from any other but by consecration from Moses, the civil governor at God's appointment: and so no doubt, but Princes, reformers of religion by their authority may establish Ministers and Preachers thereunto rightly called. 2. Every extraordinary calling was not confirmed by signs, as diverse of the Prophets are not found to have wrought miracles. 3. And though it were granted that the calling of the first Ministers of the Gospel, were in respect of the manner extraordinary, yet because for the matter and doctrine it is not new, but the same which the Apostles preached, there need no miracles, seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles, Simlerus. See Synops. Centur. 1. err. 20. 6. Moral observations. 1. Observ. Not to come before the Lord without due preparation. Vers. 31. THey washed their hands. By this ceremony was signified, that none should assemble, or draw near unto God with impure and unwashen affections, Oleaster. As Moses also was bid to put off his shoes, when he drew near unto the fire burning in the bush. So the Apostle will have men to examine themselves, before they come unto the Lord's table, 1 Cor. 11.28. 2. Observ. God's house is to be reverenced. Vers. 34. THe glory of the Lord filled the Tabernacle. God showed such glorious signs of his presence, to the end his Tabernacle should be the more reverenced of all, Marbach. As jacob said, Gen. 28.17. How fearful is this place! this is none other than the house of God. So David also saith, Psal. 5.7. In thy fear will I worship toward thy holy Temple. 3. Observ. The greater gifts one hath, the more he should humble himself. Vers. 35. SO Moses could not enter. Moses the more familiarly the Lord vouchsafed to speak unto, tanto se humiliorem praebet, etc. showeth himself so much the more modest and humble: he will not presume to enter into the Tabernacle, where God's presence was, though at other times the Lord had admitted him to familiar conference. This example teacheth men, that the more excellent gifts they have, they should so much more show themselves humble and lowly, Gallas. As Saint Paul, though he laboured more than all the Apostles, yet confesseth, He was the least of the Apostles, 2 Cor. 15.9. and not worthy to be called an Apostle. Ves. 36. When the cloud ascended, the children of Israel went forward. Oleaster hereupon giveth this good note: Beatus homo, quem direxeris Domine, & qui non se movet, nisi signum ei ostenderis, etc. Happy is the man, whom thou directest O Lord, and who will not stir, unless thou show him a sign, etc. We must wait then upon God for his direction, as the eyes of the servants look unto the hand of their masters. Psalm. 123.2. And as the camp of Israel removed at the lifting up of this cloud, so by God's direction I have begun, and by his gracious blessing finished this long and laborious work (this fifth of june, Anno 1608.) To whom in all humbleness of soul, and with bended knees of my heart, I do only ascribe the praise thereof: and now as at the settling of this cloud, the camie stayed, so here I rest for this time, until by the ascending of the cloud, that is, the further motion and direction of God's Spirit, I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestial Canaan, Amen. 1 Timoth. 1.17. Now unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen. FINIS. THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARY. Certain General questions out of the whole book explained. 1. QUest. Concerning the inscription of the book. 2. qu. Of the computation of years comprehended in the story of Exodus. 3. qu. Whether Moses were the writer of this book. 4. qu. Whether Moses judicial laws do now necessarily bind the Civil Magistrate. Questions upon the first Chapter. 1. QUest. Why the twelve patriarchs are so often rehearsed. 2. qu. Why Jacob's sons are not always rehearsed in the same order. 3. qu. How they are said to be seventy souls, that went down with jacob into Egypt. 4. qu. Of the wonderful multiplying of the Israelites in Egypt: 5. qu. In what time the Israelites so exceedingly increased. 6. qu. By what means the Israelites increased. 7. qu. Who this new King was, that knew not joseph. 8. qu. Why this Pharaoh is called a new King. 9 qu. The causes of the afflection of the Israelites. 10. qu. Of the hard affliction of the Israelites. 11. qu. Of the cities Pithom and Rameses, which the Israelites built for Pharaoh. 12. qu. How many years the affliction of the Israelites is supposed to have continued. 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt. 14. qu. Whether the Midwives were Egyptians or Hebrew women. 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives. 16. qu. Whether the Midwives made a lie, and are therein to be justified. 17. qu. How the Lord is said to make them houses. 18. qu. Whether the Midwives only were temporally rewarded. Questions upon the second Chapter. 1. QUest. Of Amram, Moses father. 2. qu. Why it is said he went and took. 3. qu. Of jacobed Moses mother, whether she were aunt, or cousin german to Amram. 4. qu. Why such marriages were tolerated in those days. 5. qu. When Amram married his wife. 6. qu. Of the time of Moses birth, compared with the times before, and the times after. 7. qu. Of the antiquity of Moses, who is found to be the most ancient of all writers, either sacred or profane. 8. qu. Whether the name of Moses were known unto the Gentiles before Christ. 9 qu. How Moses is said to be a proper child, and by Whom he was hid. 10. qu. The Ark wherein Moses was put, whereof it was made, and where placed. 11. qu. Whether Moses parents did well in exposing him. 12. qu. Of the education of Moses, and his ad●ption to be Pharaohs daughters son. 13. qu. Whence Moses had his learning, of the Egyptians only, or of the Grecians also. 14. qu. What kind of learning Moses received of the Egyptians. 15. qu. Whence the Egyptians received their learning. 16. qu. Why it pleased God that Moses should be instructed in the Egyptian learning. 17. qu. Why Moses had this name given him. 18. qu. Of Moses visiting his brethren. 19 qu. Whether it were lawful for Moses to kill the Egyptian. 20. qu. Why Moses, though warranted from God, yet useth great secrecy, and circumspection in this business. 21. qu. How Moses is said here to fear, seeing the Apostle denieth that he feared the King. 22. qu. Why Moses sufferings are called by the Apostle, the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses. 24. qu. The causes why Moses lived in exile and banishment forty years. 25. qu. Of Midian, what country it was and where situate. 26. qu. Rahuel, jethro, Hobab, whether they were the same. 27. qu. Whether Rahuel were Prince or Priest of Midian. 28. qu. Whether Rahuel were an idolatrous Priest, or a Priest of the true God. 29. qu. Why Zipporah is called an Aethiopesse. 30. qu. In what time Moses sons were borne unto him. 31. qu. To whom the right of imposing names upon the children belongeth. 32. qu. Whence the name of Gershom is derived. 33. qu. What Pharaoh it was that died, while Moses was in Midian. 34. qu. Whether the cry of the Israelites proceeded from true repentance. Questions upon the third Chapter. 1. QUest. How long Moses kept his father in law's sheep, what he did in the mountain and to what ●nd he was so exercised. 2. qu. Of the mount Choreb, whether it was the same with mount Zion, also why Moses went thither, and why it is called the mountain of God. 3. qu. Of the vision of the bush. 4. qu. Of the flame of fire that burned in the bush. 5. qu. What is meant by the burning of the fire without consuming the bush. 6. qu. Whether it were an Angel, or God himself, that appeared unto Moses, and whether he that appeared were Michael the Prince of the people of God. 7. qu. What made Moses to draw near to behold this strange sight. 8. qu. Why the Lord doubleth Moses name in calling him. 9 qu. What the putting off the shoes meaneth. 10. qu. Why the Lord calleth himself the God of Abraham, Isaak, and jacob. 11. qu. Why Moses hid his face. 12. qu. How this text is alleged by our Saviour in the Gospel, to prove the resurrection of the dead. 13. qu. Why our Saviour in the Gospel specially urgeth this place against the Sadduces. 14. qu. How God is said here to descend. 15. qu. In what respect the land of Canaan is called a large country. 16. qu. Of the great fruitfulness of the land of Canaan, and of the wonderful fruit of Palestina, called the apples of Paradise. 17. qu. Whether the fruitfulness of the land of Canaan do yet continu●. 18. qu. Whether the Canaanites were a peculiar people by themselves. 19 qu. How many nations of the Canaanites, and why they were cast out. 20. qu. What made Moses so unwilling to take his calling upon him. 21. qu. What sign it is which the Lord promised to Moses. 22. qu. Why Moses enquireth after God's name. 23. qu. Of the best reading of these words, I am, that I am. 24. qu. What the name is, which the Lord here giveth himself. 25. qu. Of the meaning of the name Eheie, and whether Plato and other Philosophers received any light from Moses books. 26. qu. Of the name of God jehovah, whether it be ineffable. 27. qu. Why Moses is bid to gather the Elders together. 28. qu. Why they make request but for three day's journey. 29. qu. How the people is said to have sacrificed in the wilderness. 30. qu. How it is said Pharaoh should not let them go, no not with strong hand. Questions upon the fourth Chapter. 1. QUest. Whether Moses offended in charging the people. 2. qu. What the first sign meaneth, of turning the rod into a serpent. 3. qu. What is signified by the leprosy of Moses hand. 4. qu. What kind of leprosy Moses hand was stricken with. 5. qu. Whether the third sign of turning water into blood, were showed at this time. 6. qu. Whether in these miracles there were a substantial change. 7. qu. Whether Moses indeed had an impediment of speech, and what it was. 8. qu. How God is said to make the deaf and dumb. 9 qu. How and wherefore the Lord was present with Moses mouth. 10. qu. Whom Moses meaneth that he would have sent. 11. qu. Whether Moses sinned in his so often refusal, seeing God was angry with him▪ and wherein Moses sinned, and how God is angry with his children. 12. qu. Why Aaron is called the Levite. 13. qu. How Moses is said to be as God to Aaron. 14. qu. Whether Moses did well being called of God, in taking his leave of his father in law. 15. qu. Why Moses concealed from jethro the principal end of his going. 16. qu. Whether God spoke to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children, and of his provision for his journey. 18. qu. Why Moses staff is called the rod of God. 19 qu. How God is said to harden Pharaohs heart● that God, man, and Satan, are said to harden the heart, but diversely. 20. qu. How Israel is called the first borne son of God. 21. qu. Who smote Moses in the june, and how. 22. qu. For what sin the Lord would have killed Moses. 23. qu. Whether the Israelites transgressed, in omitting circumcision forty years in the wilderness. 24. qu. What moved Moses to defer the circumcision of his child. 25. qu. Why the Lord meeteth Moses by the way, and not before. 26. qu. Whether Zipporah circumcised her son with a sharp knife. 27. qu. Whether both Moses sons, or one only were uncircumcised, and upon what occasion. 28. qu. At whose feet Zipporah, and what she cast. 29. qu. Why Zipporah called Moses, husband of blood. 30. qu. Whether those words of Zipporah rehearsed again, were uttered by Zipporah, or by Moses the writer. 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision. 32. qu. Who it was that departed from Moses. 33. qu. Of the mystical application of the history. 34. qu. What manner of faith it was which the people had in believing Moses. Questions upon the fifth Chapter. 1. QUest. Why the Lord sent Moses so often to Pharaoh. 2. qu. Whether Moses and Aaron went in alone to Pharaoh. 3. qu. Whether Pharaoh were altogether ignorant of God. 4. qu. Why mention is only made of going three days journey. 5. qu. What other things were said and done by Moses before Pharaoh. 6. qu. In what sense Pharaoh saith, they were much people. 7. qu. Why they used straw in making of brick. 8. qu. Whether Moses sinned in expostulating with God. 9 qu. How the Lord is said to afflict his people. Questions upon the sixth Chapter. 1. QUest. Of the diverse names which are given unto God in the Scripture. 2. qu. Of the diverse kinds of names given unto God. 3. qu. Of the excellency of the name Jehovah. 4. qu. Whether the name Jehovah, be understood of Christ. 5. qu. Of the right pronunciation of the name Jehovah. 6. qu. Whether the name Jehovah be ineffable, that is, not to be pronounced. 7. qu. How the Lord was not known by his name Jehovah, to Abraham, Isaak, and Jacob. 8. qu. Why the Genealogy of Reuben, Simeon, and Levi is inserted. 9 qu. How Reuben is said here to be the first borne. 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath. 12. qu. Of the age of Amram. 13. qu. Why the sons of Korah and Ithamar are set down. 14. qu. Why Aaron took a wife of the tribe of Judah. 15. qu. How Moses without ostentation setteth forth his own commendation. 16. qu. In what sense Moses saith he was of uncircumcised lips. Questions upon the seventh Chapter. 1. QUest. The diverse appellations of the name of God. 2. qu. In what sense Moses is called Aaron's God. 3. qu. In what sense Aaron is called Moses Prophet. 4. qu. Why the tribes of Israel are called Armies. 5. qu. Of Moses age. 6. qu. Whether Pharaoh asked a sign, and whether a sign may be required. 7. qu. Of the diverse names of the Egyptian Magicians here used. 8. qu. Of diverse kinds of Magic. 9 qu. Of the first author and inventor of art Magic. 10. qu. Who were the ringleaders and chief of the Egyptian Magicians; where also of the place where Jannes and Jambres were buried. 11. qu. Whether things done by magic and enchantment, are in truth, or in show only. 12. qu. What things are permitted to Satan to do. 13. qu. How diverse ways Satan's power is limited. 14. qu. Whether the devil by his own power can cause thunder and lightning. 15. qu. Of the power of spirits in natural works, and of diverse strange and admirable works in nature. 16. qu. What works in natural things are forbidden unto spirits to do, and how Satan two ways maketh things to appear that are not. 17. qu. Whether Satan can raise the spirits and souls of the dead; where these particulars are handled of the fabulous reports of the Heathen, of the imagined force of Necromancy. 2. Reasons against Necromancy. 3. In what cases the dead have been raised and appeared. 18. qu. Why Satan doth counterfeit the spirits of the dead. 19 qu. Of the diverse kinds of miracles. 20. qu. Of the difference between true miracles and false. 21. qu. Whether the Sorcerers brought forth true serpents. 22. qu. By what means Satan deluded Pharaoh with a show of serpents. 23. qu. Why the Lord suffered the Sorcerers of Egypt, to show such contrary signs. 24. qu. Whether Pharaoh being deceived by the Magicians false signs, be thereby excusable. 25. qu. Of the number of the plagues of Egypt. 26. qu. Of the greatness of the plagues of Egypt, how the Egyptians were every way punished. 27. qu. Where the plagues of Egypt, and to what place they were sent at the first. 28. qu. At what time the plagues were sent upon Egypt. 29. qu. In what time all the plagues were finished. 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues. 31. qu. For what ends and causes the Lord wrought such wonders in Egypt. 32. qu. Who were exempted from the plagues of Egypt. 33. qu. Whether the Egyptians, which cohabited with the Israelites in the land of Goshen, were exempted from the plagues. 34. qu. Of the diversity in the manner of the plagues. 35. qu. Of Pharaohs diverse and variable behaviour. 36. qu. Why the Lord sent diverse plagues upon Pharaoh, not cutting him off at once. 37. qu. Why Aaron is sometime the minister of the plagues, and not Moses. 38. qu. Why the first plague beginneth in the water. 39 qu. Of the greatness of the first plague. 40. qu. Whence the Sorcerers had the water, which they also turned into blood. 41. qu. What shift the Egyptians made for water, during the first plague. 42. qu. Whether the rain that fell were turned into blood. 43. qu. Whether the Sorcerers did turn the waters into true blood. 44. qu. How this first plague was stayed. 45. qu. Of the application and use of this first plague. Questions upon the eighth Chapter. 1. QUest. What kind of frogs the second plague brought upon Egypt. 2. qu. Of the greatness of this plague of frogs. 3. qu. From whence this great abundance of frogs came. 4. qu. In what place, and how the Sorcerers brought forth frogs. 5. qu. Why Pharaoh calleth now for Moses, and not before. 6. qu. Why Moses saith to Pharaoh, Take this honour to thee. 7. qu. Whether Moses tempted God in prescribing the time of removing the plague. 8. qu. Of the use and application of the plague of frogs. 9 qu. Why Pharaoh appointeth Moses to morrow. 10. qu. Why the Lord did not remove the frogs quite. 11. qu. The difference of the third plague of louse, from the former. 12. qu. Whether the third plague was of louse. 13. qu. Why the Lord plagued the Egyptians with louse. 14. qu. Why the Lord by the stretching forth of Aaron's rod brought forth louse. 15. qu. Why the sorceress could not bring forth louse. 16. qu. What the Sorcerers understand by the finger of God. 17. qu. Whether the Sorcerers had any feeling of God's power. 18. qu. By what power Sorcerers do work, and how the devils sometime be cast out by the power of the devils. 19 cue Why spirits prescribe constellations to be observed and delight in corporal and external visages. 20. qu. Whether it be ordinary for louse to breed out of the slime of Nilus. 21. qu. Why Moses is bid to meet Pharaoh by the water. 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague. 24. qu. Of the name of Beelzebub the god of flies. 25. qu. Whether the land of Goshen were exempted from the former plagues. 26. qu. What things were an abomination to the Egyptians. 27. qu. Whether Moses were ignorant what kind of beasts they should sacrifice to God in the desert. Questions upon the ninth Chapter. 1. QUest. Why Pharaoh is so often sent unto, whom the Lord did foresee that he would not hear. 2. qu. Why Moses in bringing the plagues, doth not always use Aaron's rod. 3. qu. Why the Lord punisheth the Egyptians in their cattle. 4. qu. Why the Lord doth not always exempt his people from temporal calamities. 5. qu. In what sense all the cattle of Egypt are said to have died. 6. qu. Whether Pharaoh sent into Goshen in the other plagues. 7. qu. Why Pharaoh calleth not to Moses here to pray. 8. qu. Whether this plague were natural or supernatural. 9 qu. Why Moses is the Minister of the sixth plague. 10. qu. Of the plague of boils, and the manner thereof. 11. qu. Why the Magicians are smitten with ulcers. 12. qu. Of the hardening of Pharaohs heart. 13. qu. What plague the Lord threateneth to destroy Pharaoh with. 14. qu. In what sense the Lord saith, I have kept thee▪ 15. qu. Whether the plague of hail were supernatural. 16. qu. Whether there useth to b● no rain or hail in Egypt. 17. qu. Of the meaning of those words, Since the foundation of Egypt. 18. qu. Of the greatness of this tempest of hail. 19 qu. How Moses knew that Pharaoh dissembled. 20. qu. What kind of grain was not smitten with the ha●le. Questions upon the tenth Chapter. 1. QUest. Why Moses is bid to go to Pharaoh, notwithstanding his heart was hardened. 2. qu. How Moses is said to be a snare to the Egyptians. 3. qu. Of Pharaohs wish, Let the Lord so be with you. 4. qu. Of the nature of Locusts, and whether this plague were extraordinary. 5. qu. Of the greatness of this plague of Locusts. 6. qu. Why sometime Moses, sometime Aaron stretcheth out the rod. 7. qu. What kind of wind it was, which brought the Locusts. 8. qu. Whether this plague of Locusts were incomparable, and not to be matched. 9 qu. In what sense it is said, the Locusts devoured that which was left. 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mystical application of this plague of Locusts. 12. qu. How Moses turned himself, going out from Pharaoh. 13. qu. Of the cause of darkness of the Egypt. 14. qu. How it is said, the darkness was felt. 15. qu. How the Israelites had light in their dwellings. 16. qu. Whether the Egyptians used in the time of this darkness, any candle or fire light. 17. qu. How it is said, No man rose up from his place. 18. qu. When Pharaoh sent for Moses, whether after the darkness was removed, or afore. 19 qu. Of the greatness of this punishment of three days darkness. 20. qu. Of the mystical application of this three days darkness. Questions upon the eleventh Chapter. 1. QUest. When the Lord spoke these words to Moses. 2. qu. Why the overthrow of Pharaoh in the red sea, was counted none of the plagues. 3. qu. Whether God used the ministry of good or bad Angels, in the slaughter of the first borne. 4. qu. Whether one Angel, or many were used in this destruction. 5. qu. Upon whom this plague in smiting the first borne was executed. 6. qu. Whether in every house the first borne were slain. 7. qu. Why the Lord destroyed the first borne. 8. qu. Why the first borne of the cattle also are destroyed. 9 qu. How the gods of the Egyptians were judged. 10. qu. How the Israelites escaped the destruction of the first borne. 11. qu. The mystical application of the last plague upon the first borne. 12. qu. Of the general application of these ten plagues: the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wilderness. Divers questions concerning the hardness of heart. 13. QUest. What the hardness of heart is. 14. qu. Whether God be the efficient and working cause of the hardness of heart. 15. qu. God otherwise hardeneth, than by way of manifestation. 16. qu. God doth not harden the heart only by permission. 17. qu. Whether hardness of heart be of God, as it is a punishment of sin, where Pererius is refuted, that misliketh Augustins distinction. 18. qu. How God is said to harden the heart by patience and long-suffering. 19 qu. Wherefore the Lord useth patience and long-suffering toward the wicked. 20. qu. How God is said to harden by the subtraction of his grace. 21. qu. How God is said, occasionaliter, by ministering occasion, which the wicked abuse, to harden the heart. 22. qu. God is said to harden the heart, as the event is taken for the cause. 23. qu. How diversely in Scripture the terms of blinding and hardening are taken. 24. qu. How diverse ways the Lord forsaketh those which are hardened. 25. qu. God hardeneth otherwise than by foreseeing. 26. qu. Whether God may be said to do those things, which he disposeth of to a good end. 27. qu. God otherwise hardeneth, than as a general mover of the heart. 28. qu. How God is said indeed to harden the heart. Questions upon the twelfth Chapter. 1. QUest. When the Lord spoke to Moses. 2. qu. Whether it were a new institution for the beginning of the year, or the renewing of the old. 3. qu. How that month is said to be the beginning of months. 4. qu. Of the name of the first month. 5. qu. When the first month of the Hebrews took beginning. 6. qu. Why the lamb was commanded to be prepared four days before. 7. qu. Whether a lamb were killed in every house, and how many went to the eating of a lamb. 8. qu. Whether beside the Paschal lamb, there were any other solemn sacrifice. 9 qu. Of the diverse acceptions and take of the word evening. 10. qu. Of the time when the Passeover should be killed, between the two evenings. 11. qu. Whether the Passeover were killed in the first evening, when the fourteenth day began, or in the latter. 12. qu. Whether it were not indifferent to use a lamb or goat for the passover. 13. qu. Why it is added that it should be a male. 14. qu. Of the general signification of the rites of the Passeover. 15. qu. The particular application of the rites and ceremonies of the Paschal lamb. 1. Of the eating of the flesh. 2. It must not be eaten raw. 3. Of the unleavened bread. 4. Of the sour and bitter herbs. 5 Of the roasting of the lamb whole together. 6. Of the not reserving of any thing till the morning. 7. Of the girding of their loins. 8. Whether the Hebrews stood in the first Passeover. 9 Whether Christ stood or sat at the eating of the Passeover. 16. qu. Whence the word Pasch is derived. 17. qu. Wherefore it was called the Pasch or Passeover. 18. qu. The diverse significations of the word Pasch. 19 qu. What things are generally commanded, concerning the keeping of the days of unleavened bread. 20. qu. Why they were enjoined to eat unleavened bread. 21. qu. Why seven days are limited for the keeping of the feast of unleavened bread. 22. qu. Whether the fourteenth or fifteenth day were the first of the seven. 23. qu. In what sense the first day of the seven was called holy. 24. qu. Of the second solemn day of the Pasch. 25. qu. Whether the seventh day were more solemn than the first. 26. qu. Why the seventh day is called a day of restraint. 27. qu. Why he that did not eat unleavened bread, was to be cut off. 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised. 30. qu. Why none of the flesh was to be carried out of the house. 31. qu. Why a bone of the Paschal lamb should not be broken. 32. qu. What rites of the Passeover might be dispensed withal, and what not. 33. qu. What ceremonies the jews do hold themselves tied unto at this day. 34. qu. Whether the sprinkle were of hyssop, or of rosemary, or some other thing. 35. qu. Whence they took the blood which they laid upon the doore-posts. 36. qu. Why they are forbidden to go forth of their doors. 37. qu. How the ordinance of the Passeover is said to be for ever. 38. qu. Of the diverse applications of the sense of the Scripture. 39 qu. Of the particular mystical applications of the Paschal lamb, and the rites thereof. 1. Of the day and month. 2. Of the setting apart of the lamb upon the tenth day. 3. How Christ is compared to a lamb. 4. Of the blood of the lamb, how it resembled Christ's blood. 5. Of the signification of leaven, and sour herbs. 6. Of the eating with the loins girt, and shoes on the feet, and the staff in the hand. 40. qu. How Pharaoh is said here to have called unto Moses. 41. qu. Whether the Hebrews asked to borrow of the Egyptians their jewels. 42. qu. Whether the Hebrews did any wrong in spoiling the Egyptians of their jewels. 43. qu. Whether the Egyptians asked the jewels before the last plague, or after. 44. qu. What kind of favour it was, which the Lord gave the Israelites in the sight of the Egyptians. 45. qu. Why the Lord inricheth his people with the Egyptians substance. 46. qu. Of which of the Egyptians they asked, and who of the Israelit●● and what. 47. qu. Of the mystical application of the Israelites spoiling of the Egyptians. 48. qu. Of the number of the Israelites that went up out of Egypt. 49. qu. Of Rahmeses, from whence the Israelites went. 50. qu. Of Succoth where the Israelites pitched their tents, going out of Egypt. 51. qu. What this mingled company was, that went with the Israelites out of Egypt. 52. qu. What moved these diverse sorts of people to go out of Egypt with Israel. 53. qu. Whether the Israelites went out of Egypt in the evening, in the night, or in the morning. 54. qu. Whether the Israelites dwelled in Egypt more than four hundred years. 55. qu. That the Israelites dwelled not four hundred years only in Egypt. 56. qu. That the Israelites dwelled only two hundred years in Egypt. 57 qu. That the Israelites were not in bondage and servitude in Egypt, all the foresaid term of two hundred years. 58. qu. That Moses understandeth all the time of the sojourning of Israel, and the Fathers in Egypt, and in Canaan. 59 qu. Why their dwelling in Egypt is only named, the rest being also understood. 60. qu. When the four hundred year must take beginning. 61. qu. When the term of 430. years endeth. 62. qu. How the term of four hundred years prefixed to Abraham, and Moses sum of 430. years, do agree together. 63. qu. When the four hundred years prefixed to Abraham must take their beginning. 64. qu. The time of the Hebrews departure out of Egypt, compared with the Chronologie of the Heathen. Questions upon the thirteenth Chapter. 1. QUest. How the first borne were accounted that were consecrated unto God. 2. qu. In what sense the first borne are said to be the Lords. 3. qu. Why the law of the Passeover is repeated. 4. qu. Whether Abib were the proper name of a month. 5. qu. Why the Israelites▪ are charged to keep the Passeover in the land of Canaan, and not before. 6. qu. Whether the keeping of the Passeover were the cause of their deliverance, or that the cause of the other. 7. qu. How these things should be as signets upon their hands; and of the superstition of the jews in their fringes and frontlets. 8. qu. Of the redeeming of the fir●● borne of unclean beasts. 9 qu. Of the conditions required in the first borne of clean beasts. 10. qu. Of the law of the redeeming of the first borne of men. 11. qu. Of the spiritual application of the law of the first borne unto Christ. 12. qu. Whether the nearest way from Egypt to Canaan, were thorough the Philistines country. 13. qu. Why the Lord counselleth to prevent dangers. 14. qu. Whether the like danger of war feared with the Philistines, did not befall the Israelites with Amilek. 15. qu. Of the reasons why the Lord led his people about by the wilderness. 16. qu. Whether the Israelites came up armed out of Egypt, or five in a rank. 17. qu. Whether the rest of the Patriarches bones were removed with joseph's. 18. qu. Who it was that appeared in the cloud, and how. 19 qu. Of the diverse properties of the cloud. 20. qu. How this cloud differed from other clouds. 21. qu. When the cloud began first to appear. 22. qu. When the cloud and fiery pillar ceased. 23. qu. Of the four great miracles which the Lord wrought for his people in the desert. 24. qu. Whether the cloud also served to shelter them from the heat of the Sun. 25. qu. Whether the cloud and fiery pillar were two i● substance, or but one. 26. qu. Whether it were a true natural fire that gave them light by night. 27. qu. Whether the pillar of the cloud were moved by any natural motion. 28. qu. Of the times of removing and staying of the cloud. Questions upon the fourteenth Chapter. 1. QUest. Of the place where they are commanded to pitch. 2. qu. Why the Lord would have them pitch in so discommodious a place. 3. qu. How Pharaoh had word where the Israelites camped. 4. qu. Of Pharaohs chariots and horsemen, and whether there were any footmen in this host. 5. qu. How the Isaelites are said to come out with a strong hand. 6. qu. Whether the Israelites cried unto God in faith. 7. qu. Of the great sin of the people in expostulating with Moses. 8. qu. Whether Moses did suffer the people at this time to pass without reproof for their murmuring. 9 qu. When the Lord spoke these words mentioned to Moses. 10. qu. When Moses cried unto God, and how, and for what. 11. qu. How the Angel is said to remove. 12. qu. What wind it was, which did blow upon the red sea. 13. qu. At what time of the night the sea was divided, where Pererius is confuted, which thinketh that the Israelites stayed five or six hours upon the sea shore before they entered. 14. qu. Whether one way were made in the sea, or twelve ways, for every tribe one. 15. qu. Which of the tribes first entered into the red sea. 16. qu. Whether the Israelites went thorough the midst of the red sea, or only a part of it. 17. qu. Of the division of the red sea, not the work of nature, but altogether miraculous; where Josephus report of the Pamphylian sea, giving way to Alexander the great, is examined. 18. qu. The division of the red sea, and of the river jordan compared together. 19 qu. Of the blindness of the Egyptians, running headlong upon their own destruction. 20. qu. Why the Lord looked in the morning toward the Egyptians. 21. qu. By what degrees the final subversion of the Egyptians was wrought in the red sea. 22. qu. Of the number of the Egyptians that perished. 23. qu. Whether Pharaoh himself were drowned in the sea. 24. qu. Whether the Israelites were all gone over, when the Egyptians were drowned. 25. qu. Why the Egyptians dead bodies were cast upon the shore. 26 qu. Of the red sea, whence it is so called. 27. qu. Of the fabulous reports of the Heathen writers, concerning the causes of the departure of the Hebrews out of Egypt. 28. qu. Of the comparison between the red sea and Baptism. 29. qu. How the people are said to believe Moses, or in Moses. Questions upon the fifteenth Chapter. 1. QUest. Of the authority and excellency of Moses song. 2. qu. In what order Moses, the children of Israel, and Miriam sang this song. 3. qu. The end of the song of Moses. 4. qu. Why the Scripture speaketh so much against horse used in battle. 5. qu. How the Lord is said to be the strength and song of his King. 6. qu. Whether God appeared in any visible shape unto the Israelites at the red sea. 7. qu. In what sense Moses saith, he would build the Lord a Tabernacle. 8. qu. How the Lord is said to be high. 9 qu. In what sense the Lord is said to be a man of war. 10. qu. Why now it is said, his name is Jehovah. 11. qu. Of the names of the Captains set over three. 12. qu. What is meant by the blast of his nostrils. 13. qu. Of the vain boasting of the Egyptians. 14. qu. What are the strong, before whom the Lord is preferred. 15. qu. How the Lord is said to be fearful in praises. 16. qu. Wherein the Egyptians are compared unto lead. 17. qu. How the earth is said to have swallowed them. 18. qu. How the Lord will lead and carry his people. 19 qu. What is meant here by God's holy habitation. 20. qu. What nations should be afraid of the Israelites. 21. qu. Why the Lord is said to plant his people. 22. qu. In what sense the Tabernacle of the jews, was called a firm and sure Tabernacle, and how long the Temple continued at jerusalem. 23. qu. Of the meaning of these words, For ever and ever. 24. qu. Whether the 19 verse be a part of Moses song. 25. qu. Whether the Israelites went strait over the red sea. 26. qu. Of the diverse kinds of women-singers mentioned in the Scripture. 27. qu. Whether women did at any time publicly prophesy. 28. qu. Why Miriam is said to be the sister of Aaron, and not of Moses. 29. qu. Why Miriam taketh a timbrel. 30. qu. Whether the women came with pipes beside timbrels, or with dancing. 31. qu. Of the lawfulness of Instruments of music. 32. qu. Of dancing. 33. qu. Whether Miriam did sing the whole song, or repeated only the beginning. 34. qu. Whether the desert were simply a desert and barren place. 35. qu. The desert of Shur and Etham were all one. 36. qu. Of the place of Marah. 37. qu. Of the grievous sin of murmuring. 38. qu. Of the diverse murmurings of the children of Israel. 39 qu. Whether the wood had any virtue, that Moses cast into the water. 40 qu. Whereon the miracle consisted of healing the waters. 41. qu. Why the Lord used this means in healing the waters. 42. qu. Of the mystical signification of this tree. 43. qu. What laws and ordinances the Lord here gave his people. 44. qu. Why the Lord at this time gave his people a law. 45. qu. Who is said here to tempt. 46. qu. Of the diverse kinds of temptations. 47. qu. Of the difference between good and bad temptations. 48. qu. Wherein the Lord at this time proved his people. 49. qu. What diseases of Egypt he meaneth. 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt. 51. qu. In what sense the Lord saith, I am thy healer. 52. qu. Of the fountains and Palm trees in Elim. 53. qu. Of the mystical signification of the twelve fountains, and seventy Palm trees. 54. qu. Of diverse errors and oversights of Josephus. Questions upon the sixteenth Chapter. 1. QUest. Of the desert of sin. 2. qu. Of the time when the Israelites came into the desert of sin. 3. qu. Whether all the children of Israel murmured. 4. qu. How they are said to have murmured against Moses and Aaron here, and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites. 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt. 7. qu. In what sense the Lord saith, he will rain bread from heaven. 8. qu. Why they are commanded every day to gather this bread. 9 qu. How the Lord is said by this, to have proved his people, and to what end. 10. qu. Why the flesh was given in the evening, the bread in the morning. 11. qu. Whether the rock were first stricken to bring out water, or the flesh and bread first sent. 12. qu. Why Moses biddeth Aaron to speak to the people, and doth it not himself. 13. qu. How the people are bid to draw near before the Lord. 14. qu. What cloud it was wherein the Lord appeared. 15. qu. When the Lord thus spoke to Moses. 16. qu. What manner of fowls were sent, whether they were Quails. 17. qu. Whether the coming of Quails were a natural work. 18. qu. Whether this story of the sending of the Quails, and that Numb. 11. be all one. 19 qu. Whether the Manna were a kind of dew. 20. qu. Whether the Manna were a natural meteor. 21. qu. Whether the Manna lay about the camp only, and not within it. 22. qu. Whence it was called Manna. 23. qu. Why the Manna is said to be the bread of Angels. 24. qu. Of the measure Gomer, how much it contained. 25. qu. How one measure of Manna sufficed for every ones eating. 26. qu. Why a Gomer was appointed for every head. 27. qu. Whether the people transgressed, in gathering some more, some less. 28. qu. How it came to pass that none had over, that gathered more, nor none had any lack, that gathered less. 29. qu. How the Manna grew to be corrupt with worms. 30. qu. How the Sun is said to wax hot, and of the melting of Manna. 31. qu. How they gathered twice so much upon the sixth day. 32. qu. What moved the Rulers to come and tell Moses, that the people had gathered double. 33. qu. Of the meaning of the 23. verse, and whether they dressed upon the sixth day, that which was reserved for the seventh. 34. qu. Whether the observation of the Sabbath were now first instituted. 35. qu. Of the rest of the Sabbath. 36. qu. The description of Manna, the quantity, fashion, colour, and taste thereof. 37. qu. Whether the Manna had a diverse relish, according to every one's taste. 38. qu. When Moses spoke to Aaron, concerning the pot of Manna, to be set before the Lord. 39 qu. By whom this clause was added of the Israelites eating of Manna forty years. Questions upon the seventeenth Chapter. 1. QUest. Why some mansion places are omitted here. 2. qu. Of penury and want of water, which the Israelites here endured. 3. qu. Why it pleased God to prove his people with thirst. 4. qu. How the people are said to tempt God. 5. qu. Of Moses fear, lest he should be stoned. 6. qu. Why Moses is bid to take the Elders with him. 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one story of smiting the rock, Exod. 17. and Numb. 20. or diverse. 9 qu. Of the mount Choreb. 10. qu. Whether the water out of the rock did still follow the Israelites. 11. qu. What nation the Amalekites were, and how they set upon Israel. 12. qu. The reasons which moved the Amalekites to set upon the Israelites. 13. qu. Why Moses goeth not himself to battle, but appointeth Joshua. 14. qu. Whether this Hur were the son of Caleb. 15. qu. Whether Moses lifted up his hands in prayer. 16. qu. How Moses hands were heavy. 17. qu. Of the supporting and bearing up of Moses hands. 18. qu. What this Amalek was, and of whom descended. 19 qu. What book this was wherein Moses is commanded to write this story. 20. qu. Why Moses is commanded to rehearse it to Joshua. 21. qu. Whether Amalek were wholly destroyed by Saul. 22. qu. Of the building of the Altar, and the name thereof. 23. qu. Of the meaning of these words, Thy hand is upon the throne of Jah. Questions upon the eighteenth Chapter. 1. QUest. Whether Jethro and Rehuel, or Reghuel, were the same man. 2. qu. How Jethro heard what the Lord had done for Moses and Israel. 3. qu. The causes which moved Jethro to come unto Moses. 4. qu. When Moses had sent Zipporah away. 5. qu. Of Moses two sons. 6. qu. How Moses was delivered from the sword of Pharaoh. 7. qu. At what time Jethro came to Moses, before the Law given in mount Sinai, or after. 8. qu. Wherefore Jethro sent before to Moses. 9 qu. Of the manner of Moses entertainment. 10. qu. Why Moses declareth all these things unto Jethro. 11. qu. Of Jethro his joy and rejoicing. 12. qu. Whether Jethro had before this, the knowledge of the true God. 13. qu. Of the meaning and true reading of the 11. verse. 14. qu. Whether Jethro offered himself burnt offerings. 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses, to ask of God. 17. qu. Why the Lord would have Moses to take his dirrction from Jethro. 18. qu. What causes Jethro would have reserved to Moses. 19 qu. Of the qualities and properties required in good Magistrates. 20. qu. How the Rulers over thousands, hundreds, etc. are to be counted. 21. qu. Of the number of these Officers, and of their continuance and succession. 22. qu. The difference between Moses office, and the rest. 23. qu. Of the meaning of these words, And God command thee. 24. qu. In what sense the people are said to go quietly to their place. 25. qu. Whether these Officers were chosen by Moses. 26. qu. Whether these Officers were of equal authority, or one subordinarie to another. 27. qu. Of the difference between these Officers, and the seventy Elders, Numb. 10. 28. qu. At what time Jethro took his leave of Moses. Questions upon the ninteenth Chapter. 1. QUest. Of what year this was the third month. 2. qu. What day of the month the same day was. 3. qu. Whether this first day of the third month, were the 47. day from the Passeover. 4. qu. Of the place where they encamped. 5. qu. Whether the Israelites encamped on the East side of the mount Sinai. 6. qu. How Moses is said to go up unto God. 7. qu. Why both these names of Jacob and Israel are joined together. 8. qu. How the Lord is said to carry them upon Eagles wings. 9 qu. How they are said to be the Lords chief treasure. 10. qu. How they are said to be a Kingdom of Priests. 11. qu. By what reasons the Lord persuaded the people, and why. 12. qu. Whether the people unfeignedly here promise obedience. 13. qu. How the Lord is said to come in the thick cloud, when, and in what thick cloud it was. 14. qu. Why the Lord talketh with Moses in the hearing of the people. 15. qu. Why Moses is said twice to have reported the people's words unto God. 16. qu. Why they are bidden to wash their garments. 17. qu. Whether this were the third day of the month, when the law was given. 18. qu. Whether the fifteenth day of the month were one of the fifty, which went before the giving of the law. 19 qu. Whether our Saviour with his disciples and the jews, kept the Passeover together. 20. qu. How the Apostles Pentecost, and the jews Pentecost, fell out all upon one day. 21. qu. How the Lord is said here to descend. 22. qu. Whether Jehovah Christ jesus appeared not in the old Testament, but only, or usually the Angels. 23. qu. Whether it were Jehovah the Lord Christ, or an Angel that came down upon mount Sinai. 24. qu. Why the people are forbidden to come up into the mountain. 25. qu. Why he shall be killed that toucheth the mountain. 26. qu. Why no hand was to touch him that came near the mountain. 27. qu. Why the beast that toucheth the mountain is commanded to be slain. 28. qu. Whether at any time it were lawful for the people to go up to the mountain. 29. qu. Why Moses is not set down to have reported all to the people, which was given him in charge. 30. qu. With what water they washed their clothes. 31. qu. Why they are commanded not to come at their wives. 32. qu. Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai. 33. qu. Why it pleased the Lord, in this trouble and fearful manner, to appear with thunder and lightning. 34. qu. Whether this thunder and lightning were natural. 35. qu. Why the Lord appeared in a thick cloud. 36. qu. Of the blowing of the trumpet at the giving of the law, what it signifieth. 37. qu. Of the different manner of the delivering the law and the Gospel. 38. qu. What it was that Moses spoke, and the Lord answered. 39 qu. Whether God himself, or an Angel spoke to Moses in the mount. 40. qu. Why Moses is commanded to charge the people again. 41. qu. What Priests are here understood. 42. qu. Why Moses replieth as unwilling to go down. 43. qu. Why the Lord, not withstanding Moses answer, still chargeth him to go down. 44. qu. Why Aaron is bid to come up with Moses, wherefore he went up, and when. Questions upon the twentieth Chapter. 1. QUest. Whether this be a Commandment, I am the Lord. 2. qu. Of the distinction and difference of the laws of Moses in general. 3. qu. Of the validity of the laws, Moral, Ceremonial, and judicial, which are abrogated, which are not. 4. qu. Of the difference between the Moral, and Evangelicall law. 5. qu. Of the manifold use of the law, in the fourfold state of man. 6. qu. Why it pleased God now, and not before to give his written law to the world. 7. qu. How the Lord spoke all these words, and why. 8. qu. Why it pleased God himself to speak to his people, in the giving of the Law. 9 qu. Of the division of the Moral Law. 10. qu. Whether four Commandments, or three only belong to the first table. 11. qu. Whether all moral precepts, as of loving of God, and our neighbour, be reduced to the Decalogue. 12. qu. Of general rules to be observed in expounding the Commandments. 13. qu. Why the Commandments are propounded negatively. 14. qu. Of the special manner of accenting and writing observed in the Decalogue, more than in any part of the Scripture beside. 15. qu. Why this preamble is set before, I am Jehovah thy God. 16. qu. Why their deliverance out of Egypt is here mentioned. Questions upon the first Commandment. 1. QUest. Whether it is better read, strange gods, or other gods. 2. qu. Why they are called strange gods. 3. qu. Whether any kind of external idolatry be forbidden in the first Commandment. 4. qu. Of the meaning of these words, Before me. 5. qu. What reasons ought chiefly to move us to acknowledge the Lord only to be our God. Questions upon the second Commandment. 1. QUest. What a graven image is. 2. qu. What things a similitude must not be made of to worship. 3. qu. Of the difference between bowing down, and serving. 4. qu. In what sense the Lord is called a jealous God. 5. qu. Of the titles which the Lord here giveth himself, and wherefore. 6. qu. Of the general commination & promise annexed. 7. qu. How it standeth with God's justice to punish the children for the father's sins. 8. qu. Why mention is made of the third and fourth generation. 9 qu. Why mercy is promised to be showed to a thousand generations. 10. qu. How men are said to hate God. Questions upon the third Commandment. 1. QUest. What is signified by the name of God, and how diversely it is taken. 2. qu. That it is more to abuse the name of jesus, than simply of God. 3. qu. How many ways the name of God is taken in vain. 4. qu. What is required in taking of a right oath. 5. qu. Whether men be bound to swear often. 6. qu. Whether it be lawful to use cursing. 7. qu. For what things an oath is not to be taken. 8. qu. Whether all kind oaths are to be kept. 9 qu. Of the commination added to the third Commandment. Questions upon the fourth Commandment. 1. QUest. Of the order of the fourth Commandment, why it is put after the other. 2. qu. Why it is said only in this Commandment, Remember, etc. 3. qu. Why the Lord thought good to appoint a day of rest, and that upon the seventh day. 4. qu. Whether the precept of keeping the Sabbath, were altogether ceremonial. 5. qu. To observe one day of seven unto the Lord is moral. 6. qu. What things in the Sabbath were ceremonial, what moral. 7. qu. What it is to sanctify the Sabbath day. 8. qu. Of the labouring six days, whether it be a Commandment. 9 qu. What works are permitted to be done upon the Sabbath. 10. qu. Why the children, servants, and cattle are commanded to rest. 11. qu. What strangers were enjoined to keep the Sabbaths rest. 12. qu. Why a reason is added to this Commandment. 13. qu. How the Lord is said to have rested. 14. qu. Of the changing of the Sabbath, from the seventh day, to the first day of the week. 15. qu. How the Lord is said to have blessed and sanctified the day. Questions upon the fifth Commandment. 1. QUest. Whether this precept belong to the first table. 2. qu. Why the precepts of the second table are said to be like unto the first. 3. qu. Why the precept of honouring parents, is set first in the second table. 4. qu. Why special mention is made of the mother. 5. qu. Whether the child is more bound to the father or mother. 6. qu. Why the Lord commandeth obedience to parents, being a thing acknowledged of all. 7. qu. Who are comprehended under the name of fathers and mothers. 8. qu. Why the Lord here useth the name of father and mother, to signify the rest. 9 qu. What is meant by this word Honour. 10. qu. Certain doubts removed, how, and in what cases parents are to be obeyed. 11. q. In what sense Christ biddeth us hate our parents. 12. qu. How far children are bound to obey their parents. 13. qu. At what age it is most convenient for men to marry to get children. 14. qu. Whether the reciprocal duty also of parents toward their children be not here commanded. 15. qu. Wherein the duty of parents consisteth toward their children. 16. qu. Whether all the duties of mercy and charity are commanded in this precept. 17. qu. Of the true reading and meaning of these words, That they may prolong it. 18. qu. In what sense the Apostle calleth this the first Commandment with promise. 19 qu. Why the promise of long life is made to obedient children. 20. qu. What other blessings are promised under long life. 21. qu. This promise of long life did not only concern the jews. 22. qu. Whether long life simply be a blessing, and to be desired. 23. qu. Why wicked and disobedient children are suffered to live long. 24. qu. How this promise of long life is performed, seeing the righteous seed are many times soon cut off. Questions concerning the duty of Subjects unto Civil Magistrates. 23. QUest. Of the duty of Subjects toward their Prince. 24. qu. How far Subjects are to obey their Governors. 25. qu. Whether it had been lawful for David to have killed Saul: against Bucanus. Questions upon the sixth Commandment. 1. QUest. Why this precept is set before the other that follow. 2. qu. Whether it be here forbidden to slay any beast. 3. qu. Of the diverse kinds of killing. 4. qu. How the soul is killed by evil persuasion. 5. qu. That it is not lawful for a man to kill himself. 6. qu. The inward murder of the heart forbidden. 7. qu. What things are to be taken heed of in anger. 8. qu. Of railing and reviling. 9 qu. Whether beating and wounding, though there be no kill, be not forbidden here. 10. qu. Why actual murder is such an heinous sin before God. 11. qu. How diversely murder is committed. 12. qu. Of the diverse kinds of murder. 13. qu. Magistrates are not guilty of murder, in putting malefactors to death. Questions upon the seventh Commandment. 1. QUest. Of the order and negative propounding of this Commandment. 2. qu. Whether the unclean desire of the heart be forbidden in this precept. 3. qu. Other acts of uncleanness beside adultery here forbidden. 4. qu. Of the sins of unnatural lust. 5. qu. Why some kind of uncleanness, is not forbidden by humane laws. 6. qu. Of the greatness of the sin of adultery. 7. qu. Adultery as well forbidden in the husband, as in the wife. 8. qu. Whether adultery be a more grievous sin in the man, or in the woman. 9 qu. Whether adultery be now necessarily to be punished by death. 10. qu. Whether it be lawful for the husband to kill his wife taken in adultery. 11. qu. Simple fornication, whether a breach of this Commandment. 12. qu. Spiritual fornication is not a breach of this precept. 13. qu. Of the lawfulness and dignity of marriage. 14. qu. Of the espousals and contract of marriage, with the difference, and diverse kinds thereof. 15. qu. Of marriage consummate, and the rites and orders therein to be observed. 16. q. What conditions are required in lawful marriage. 17. qu. Of the ends of the institution of matrimony. 18. qu. Of the mutual matrimonial duties between man and wife. 19 qu. Whether marriage be left indifferent to all. Questions upon the eighth Commandment. 1. QUest. Whether the stealing of men only be forbidden in this precept. 2. qu. Of the order and phrase used in this precept. 3. qu. Of the general heads of the things here prohibited. 4. qu. Of Sacrilege. 5. qu. Whether it be lawful to convert things consecrated to idolatry, to other uses, sacred or profane. 6. qu. Of the sacrilege of spiritual things. 7. qu. Of Simony. 8. qu. Of common theft, with the diverse kinds thereof. 9 qu. Of the diverse kinds of transactions and contracts. 10. qu. Of the diverse kinds of fraud and deceit used in contracts. 11. qu. Of unlawful and cozening trades. 12. qu. How this precept is broken by procuring our neighbour's hurt. 13. qu. Of the abuse of men's goods and substance, another general transgression of this precept. Questions upon the ninth Commandment. 1. QUest. What it is to answer a false testimony. 2. qu. Whether false testimony in judgement be here only forbidden. 3. qu. How diverse ways a false testimony is borne. 4. qu. Who is to be counted our neighbour. 5. qu. What conditions must concur to convince one of falsehood. 6. qu. Of the diverse kinds of lies. 7. qu. Some cases wherein the truth is not uttered, and yet no lie committed. 8. qu. How the truth may be uttered, and yet this Commandment broken. 9 qu. Of the diverse kinds of false testimonies. 10. qu. Of a false testimony in matters of religion. 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement. 13. qu. Of the danger of bearing false witness in judgement. 14. qu. Of the detorting and wresting of words to another sense: another kind of false testimony. 15. qu. Of the violating of faith in leagues and covenants. 16. qu. Whether are more grievous, public or private false witness bearing. 17. qu. Of the diverse kinds of private false testimonies. 18. qu. Of a false testimony which a man giveth of himself. Questions upon the last Commandment. 1. QUest. The last precept, whether two or one. 2. qu. What manner of concupiscence is here forbidden, and how this precept differeth from the former. 3. qu. Whether involuntary concupiscence having no consent of the will, is here forbidden. 4. qu. Why there is no precept to direct the inward passion of anger, as of coveting. 5. qu. Whether sin properly consist in the internal or external act. 6. qu. The law of Moses did not only restrain the hand, but the mind. 7. qu. Whether any moral and natural duties were to be restrained by positive law. 8. qu. Of the perfection and sufficiency of the Moral law. 9 qu. Of the abrogation of the law. Questions upon the rest of this twentieth Chapter. 1. QUest. In what sense the people are said to have seen the voices, which are properly heard, and not seen. 2. qu. What is meant here by voices, whether the thunder or other voices. 3. qu. Whether there were a sound of the trumpet beside the voices. 4. qu. Of the fear of the people, and their going back. 5. qu. Why▪ they desire that Moses would speak unto them. 6. qu. Why the people are afraid they shall die. 7. qu. How the Lord is said to come unto them, and why. 8. qu. How the Lord is said to tempt and prove his people. 9 qu. Why the people stood afar off, and where. 10. qu. How Moses is said to draw near to the darkness. 11. qu. Why the Lord saith he spoke unto them from heaven. 12. qu. Why this precept is repeated, of not making any graven image. 13. qu. Of the meaning of these words, Ye shall not make with me. 14. qu. Why mention is made only of images of silver and gold. 15. qu. Why the Lord commanded an Altar of earth to be made. 16. qu. Why the Altar was not to be made of hewn stone. 17. qu. Why the lifting up of the tool is said to pollute the Altar. 18. qu. How Jeremy is made to agree with Moses, who saith the Lord commanded not any thing concerning sacrifices. 19 qu. Of the difference between burnt offerings, and peace offerings. 20. qu. Whether it was lawful to sacrifice in no other place, than before the Ark, or Tabernacle. 21. qu. Whether it was lawful to sacrifice before the Ark, & at the Tabernacle, while they were asunder. 22. qu. How long the Ark was severed from the Tabernacle. 23. qu. Of the removing of the Tabernacle. 24. qu. Of the places where it was lawful, or unlawful to sacrifice. 25. qu. How God is said to come and go, and how he is said to be in the world. 26. qu. Whether it were not lawful to go up by steps to the Altar. 27. qu. Why they were forbidden to use steps up to the Altar. 28. qu. Of the abominable Idol of the Gentiles, called Priapus, and the filthy usages thereto belonging. 29. qu. Why the secret parts are counted uncomely. Questions upon the one and twentieth Chapter. 1. QUest. Of the necessity of the judicial laws. 2. qu. The difference of the Moral, judicial, and Ceremonial laws. 3. qu. How the Ceremonials are abolished. 4. qu. How far the judicials are now to be retained. 5. qu. Why these laws are called judgements. 6. qu. How Moses propounded these laws, by speaking, or by writing. 7. qu. Why the Israelites were called Hebrews. 8. qu. How the Hebrews became servants. 9 qu. The difference between Hebrew servants and strangers. 10. qu. Of three kinds of liberty, and how servitude is agreeable to the law of nature. 11. qu. How these six years are to be accounted. 12. qu. The reasons why they ought to set their servants free. 13. qu. Why the space of six years is limited for their service. 14. qu. How the servant is said to come in with his body. 15. qu. What manner of wise the master was to give to his servant. 16. qu. Whether such separation between the servant and his wife were lawful. 17. qu. Why the servant was brought before the judges, and what door he was set to. 18. qu. Of the diverse kinds of punishments used among the Israelites. 19 qu. What is meant here by Ever. 20. qu. When the servant was to go out free in the seventh year, when in the fiftieth year. 21. qu. Certain cases put, when the year of jubilee came before the year of remission. 22. qu. Whether it were lawful among the Israelites, for the parents to sell their children. 23. qu. In what sense it is said, She shall not go out as other servants. 24. qu. Whether it must be read, betrothed, or betrothed not. 25. qu. How she was to be redeemed. 26. qu. Why it was not lawful to sell their maids to strangers. 27. qu. What the meaning is of these words, He hath despised her. 28. qu. What kind of betrothing is here understood. 29. qu. Whether it were lawful to take another wife to the former. 30. q. Of the true reading and meaning of the 10. vers. 31. qu. What these three things are mentioned in the text. 32. qu. Whether maid servants were set free in the seventh year, and not sometime before, sometime after. 33. qu. The summary sense of this law, concerning maid servants. 34. qu. Of the end, scope and intent of this law. 35. qu. What kind of smiting is here meant. 36. qu. Why the murderer was to die the death. 37. qu. In what sense the Lord is said to offer a man into ones hand. 38. qu. What places of refuge were appointed. 39 qu. Why the Lord appointed places for such to fly unto. 40. qu. What is to be counted wilful murder. 41. qu. Of the difference between voluntary, and involuntary murder, and the diverse kinds of each. 42. qu. Why the wilful murderer was to be taken from the Altar. 43. qu. What manner of smiting of parents is forbidden. 44. qu. Of the grievous sin of parricide. 45. qu. The law of manstealing expounded. 46. qu. The reason why manstealing was punished by death. 47. qu. What kind of cursing of parents is here understood. 48. qu. What manner of strife the law meaneth. 49. qu. What punishment the smiter had, if he which were smitten died. 50. qu. What should become of the smiter, if the other died after he walked upon his staff. 51. qu. Of the equity of this law, in bearing of the charges. 52. qu. Who should bear the charges, if a servant had done the hurt. 53. qu. What servants this law meaneth, and what kind of chastisement is forbidden. 54. q. The meaning of this clause, For he is his money. 55. qu. Whether this law mean the voluntary, or involuntary hurt done to a woman with child. 56. qu. Whether the death of the infant be punished, as well as of the mother. 57 qu. Whether this law extendeth itself to infants which miscarry, being not yet perfectly form. 58. qu. Why the action is given unto the husband. 59 qu. Whether the law of retalion be literally to be understood. 60. qu. Whether the law of retalion were just and equal. 61. qu. Of servants freedom for the loss of an eye or tooth. 62. qu. What manner of smiting and goring of a beast, is here understood. 63. qu. Why the ox that goareth was commanded to be stoned to death. 64. qu. Why the flesh of the ox was not to be eaten. 65. qu. In what case the owner is to die, when his ox goareth any to death. 66. qu. Whether the owner might redeem his life with money. 67. qu. What servants this law meaneth, Hebrews or strangers. 68 qu. Why a certain sum of money is set for all servants. 69. qu. What kind of wells this law meaneth, where, and by whom digged. 70. qu. How the live and dead ox are to be divided, where they were not of equal value. Questions upon the two and twentieth Chapter. 1. QUest. Of the diverse kinds of theft. 2. qu. Why five oxen are restored for one, and for a stolen sheep but four. 3. qu. Of the diverse punishment of theft, and whether it may be capital. 4. qu. Why the thief breaking up might be killed. 5. qu. How it is made lawful for a private man to kill a thief. 6. qu. After what manner the thief was to be sold. 7. qu. Why the thief is only punished double, with whom the thing stolen is found. 8. qu. How man is to make recompense of the best of his ground. 9 qu. Of the breaking out of fire, and the damages thereby. 10. qu. Why the keeper of things in trust, is not to make good that which is lost. 11. qu. How the fraud in the keeper of trust, was to be found out and punished. 12. qu. What is to be done with things that are found. 13. qu. How this law of committing things to trust, differeth from the former. 14. qu. How the cause of theft differeth from other casualties in matters of trust. 15. qu. Whether it were reasonable, that the matter should be put upon the party's oath. 16. qu. What was to be done, if the thing kept in trust were devoured of some wild beast. 17. qu. Of the law of borrowing and lending, when the thing lent is to be made good, when not. 18. q. Why such a straight law is made for the borrower. 19 qu. Why the hirer is not to make good the thing hired, as when it is borrowed. 20. qu. Whether the fornicator by this law is sufficiently punished. 21. qu. Why the woman committing fornication, be not as well punished by the law. 22. qu. What kind of dowry this law speaketh of. 23. qu. How this law differeth from that, Deut. 22.29. 24. qu. What was to be done, if the fornicator were not sufficient to pay the dowry. 25. qu. What if the fornicator refused to take the maid to wife. 26. qu. Whether this law were general, without any exception. 27. qu. How far this positive law against fornication doth bind Christians now. 28. qu. Why the law doth require the consent of the father to such marriages. 29. qu. Why next to the law of fornication, followeth the law against witchcraft. 30. qu. What kind of witchcraft is here understood. 31. qu. Whether love may be procured by sorcery. 32. qu. Whether witches can indeed effect any thing, and whether they are worthy to be punished by death. 33. qu. Of the odious sin of bestial and unnatural lust. 34. qu. The reasons why men are given over to unnatural lust. 35. qu. What is meant by sacrificing to other gods. 36. qu. Whether idolatry now is to be punished by death. 37. qu. Why idolatry is judged worthy of death. 38. qu. Of kindness, how to be showed toward strangers and why. 39 qu. Why widows and Orphans are not to be oppressed. 40. qu. How and by what means prayers are made effectual. 41. qu. Why usury is called biting. 42. qu. What usury is. 43. qu. Of diverse kinds of usuries. 44. qu. That usury is simply unlawful. 45. qu. Certain contracts found to be usury, not commonly so taken. 46. qu. Whether all increase by the lone of money be unlawful. 48. qu. Whether it were lawful for the jews to take usury of the Gentiles. 49. qu. What garment must be restored before the Sun set, which was taken to pledge, and why. 50. qu. Who are understood here by gods, and why. 51. qu. Why the Magistrate is not to be reviled, and with what limitation this law is to be understood. 52. qu. Whether S. Paul transgressed this law, Act. 23. when he called the high Priest painted wall: and whether indeed he did it of ignorance. 53. qu. What is understood here, by abundance of liquor. 54. qu. Of the difference of first fruits and tithes. 55. qu. Of the diverse kinds of tithe. 56. qu. Reasons why tithes ought to be paid. 57 qu. Whether this law be understood of the redemption of the first borne, or of their consecration to God's service. 58. qu. Why the first borne of cattle were not to be offered before the eighth day. 59 qu. Of the meaning of this law, whether it were mystical, moral, or historical. 60. qu. Why they are forbidden to eat flesh torn of beasts. 61. qu. Of the use and signification of this law. Questions upon the three and twentieth Chapter. 1. QUest. Of raising or reporting false tales. 2. qu. What it is to put to the hand to be a false witness. 3. qu. How great a sin it is to be a false witness. 4. qu. Whether in this law we are to understand, the mighty, or the many. 5. qu. How the poor is not to be esteemed in judgement. 6. qu. How person are accepted in judgement, and how far the poor may be respected. 7. qu. Why mercy is to be showed toward the enemy's ox and ass. 8. qu. Whether it is to be read, Thou shalt help him, or, lay it aside with him. 9 qu. How the poor man's cause is perverted in judgement. 10. qu. Against lying in judgement, and how it may be committed. 11. qu. Who are meant here by the just and innocent. 12. qu. In what sense God is said not to justify the wicked. 13. qu. Whether a judge ought always to follow the evidence, when he himself knoweth the contrary. 14. qu. A judge is not bound of his knowledge to condemn a man, not found guilty in public judgement. 15. qu. What a dangerous thing it is for a judge to take gifts. 16. qu. Whether all kind of gifts are unlawful. 17. qu. Why strangers are not to be oppressed in judgement. 18. qu. Of the diverse festivals of the Hebrews. 19 qu. Why the land was to rest the seventh year. 20. qu. What the poor lived upon in the seventh year. 21. qu. Whether the seventh year were generally neglected in Israel, 490. years together, as Tostatus thinketh. 22. qu. Why the law of the Sabbath is so oft repeated. 23. qu. What manner of mention of strange gods is here forbidden. 24. qu. Why it is forbidden to swear by the name of strange gods. 25. qu. Whether a Christian may compel a jew to swear by his Thorah, which containeth five books of Moses. 26. qu. Whether a jew may be urged to swear by the name of Christ. 27. qu. Whether a Saracon may be urged to swear upon the Gospel, or in the name of Christ. 28. qu. Whether a Christian may swear upon the the jews Thorah. 29. qu. That it is not lawful for a Christian to swear upon the Turks Koran, or Mahomet's thigh, nor for a Turk himself. 30. qu. Why three feasts are only named, wherein they had more. 31. qu. Of the feast of the Passeover. 32. qu. Why Pentecost is called the feast of the first fruits. 33. qu. How the feast of Tabernacles is said to be in the end of the year. 34. qu. Which were the three feasts wherein they were to appear before the Lord. 35. qu. Who were bound to appear before the Lord, whether their servants. 36. qu. To what end the people were commanded to meet together. 37. qu. Why the people were not to appear empty before the Lord. 38. qu. In what place they appeared before the Lord, while the Ark and Tabernacle were asunder. 39 qu. What sacrifice here is commanded, not to be eaten with unleavened bread. 40. qu. When the Passeover was to be killed. 41. qu. Wherefore they were to eat only unleavened bread in the Passeover. 42. qu. What first fruits are here mentioned in this law. 43. qu. What it is to seethe a kid in the mother's milk. 44. qu. Who is understood here to be this Angel. 45. qu. Why in this place the prohibition of Idolatry is inserted. 46. qu. What manner of promises are here made, and why. 47. qu. What is understood by the hornets. 48. qu. Why God did cast out the Canaanites all at once, before the Israelites. 49. qu. Of the bounds and limits of the land of promise. 50. qu. Whether it be lawful to make a league with nations, which are enemies to true religion. 51. qu. What it is to sin against God. Questions upon the four and twentieth Chapter. 1. QUest. Whether this Chapter be transposed in part, or in whole. 2. qu. What these seventy Elders were. 3. qu. Why Moses went up into the mount alone. 4. qu. Whether all the people in general were assembled. 5. qu. Why the Lord requireth the people's consent to his laws. 6. qu. What laws they were which Moses wrote in a book. 7. qu. Whether Moses rose up the next morning. 8. qu. Whether there were twelve pillars beside the Altar. 9 qu. Whether the names of the tribes were written in these stones. 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes. 11. qu. Who were these young men which sacrificed. 12. qu. Why they offered no offerings. 13. qu. In what sense the Prophet Amos saith, They offered no sacrifices. 14. qu. Of the number of the sacrifices here used. 15. qu. How this place agreeth with that Hebr. 9.19. 16. qu. What is understood by the sprinkling of the blood. 17. qu. What is meant by the dividing of the blood into two parts. 18. qu. Whether all the people were besprinkled with the blood. 19 qu. When Moses and Aaron with the rest went up. 20. qu. Wherefore those went up with Moses. 21. qu. How they are said to have seen God. 22. qu. Wherein the place under God's feet is said to be like to Saphir. 23. qu. In what sense the Lord is said not to lay his hand, and upon whom. 24. qu. Why they are said to eat and drink.. 25. qu. Whether this were a new Commandment, or the other mentioned, vers. 1, 2. repeated. 26. qu. What is signified by Moses going up to the mountain. 27. qu. Of the tables of stone, whereof they were made, and wherefore given. 28. qu. Why Joshua went up with Moses. 29. qu. What became of Joshua after Moses left him. 30. qu. Wherefore Moses left Aaron and Hur in his place. 31. qu. How the cloud covered the mountain, and what it signified. 32. qu. How the Lord appeared in fire, and of the meaning thereof. 33. qu. Whether the six days before mentioned, were part of the forty days. 34. qu. Wherefore Moses fasted forty days and forty nights. 35. qu. What Moses did in the mount, those forty days and forty nights. Questions upon the five and twentieth Chapter. 1. QUest. Of the diversity of ceremonies, and the reason of the institution thereof. 2. qu. What time Moses erected the Tabernacle, whether before the receiving of the tables of the Law, or after. 3. qu. Why these oblations are called terumah, an heave offering. 4. qu. Why the Lord saith, Receive an offering for me. 5. qu. Whether this free offering was the same, which was imposed upon them afterward, chap. 38.26. 6. qu. Of the blue, purple, and scarlet colour. 7. qu. What shesh was, which the most do translate▪ silk. 8. qu. Whether they used badgers skins. 9 qu. What kind of wood, the wood Shittim was. 10. qu. Whence they had their Shittim wood. 11. qu. Why no iron was used in the Tabernacle. 12. qu. To what uses these things served, which were offered. 13. qu. Of the use of the oil and spices. 14. qu. Of the mystical and moral application of these diverse oblations. 15. qu. Of the signification of the Sanctuary, and wherefore it was ordained. 16. qu. How the Lord is said to dwell in the Sanctuary. 17. qu. Whether Moses saw a pattern of the Tabernacle in the mount. 18. qu. Of the excellency and dignity of the Ark, and why it was made. 19 qu. Of the bigness of the Ark, and how the cubit is to be taken here. 20. qu. Whether the rings and bars were in the length or breadth of the Ark. 21. qu. Whether any thing were in the Ark beside the tables of stone. 22. qu. Of the spiritual, and mystical signification of the Ark. 23. qu. Of the covering of the Ark, what fashion it was of, whether it covered the Ark, or hung over. 24. qu. Of the signification of this word Cherub. 25. qu. What form and fashion these Cherubims were of. 26. qu. Why they are called Cherubin and Seraphim. 27. qu. On which side of the Ark the Cherubs were placed. 28. qu. Whether the Cherubims stood upon the ground, or upon the Mercy seat. 29. qu. The difference between the Cherubims which Moses made, and those which Solomon set up. 30. qu. Of the places where the Lord used to speak with Moses. 31. qu. Whether God himself, or an Angel spoke from the Mercy seat. 32. qu. Of the spiritual signification of the propitiatory. 33. qu. Of the matter whereof the table was made. 34. qu. Of the form and fashion of the table. 35. qu. Of the placing of the two crowns, and the border of the table. 36. qu. How the table of shewbread was carried. 37. qu. Of the dishes and cups belonging to the table, the use and number of them. 38. qu. Of the four kinds of vessels in particular, which served for the table. 39 qu. Why it was called the show bread, or face bread. 40. qu. Of the order and quantity of these l●aves. 41. qu. Of the mystical signification of the table of show bread. 42. qu. Of the form and fashion of the candlestick. 43. qu. Of the place where the candlestick stood. 44. qu. Whether the candlestick were made to Moses hand. 45. qu. Of the instruments belonging to the candlestick. 46. qu. How much a talon was. 47. qu. Of the mystical application of the candlestick. Questions upon the six and twentieth Chapter. 1. QUest. Of the name of the Tabernacle, and which part of the Sanctuary was properly so called. 2. qu. Why the Lord appointed a Tabernacle to be erected, and that in the wilderness. 3. qu. Why the Lord would not yet have a Temple built. 4. qu. Of what stuff these curtains were made. 5. qu. Of the manner of work used in these curtains. 6. qu. Whether every curtain were coupled by strings one to another, or five only to five. 7. qu. Of the lamps and strings, how they were set and placed in the curtains. 8. qu. How these first curtains were disposed in the Tabernacle, and how they hanged. 9 qu. Of the difference and diversity between the first curtains and the second. 10. qu. How the second curtains were disposed, and of the doubling of the sixth curtain. 11. qu. The great curtain of the second sort, consisting of six single curtains, what place of the Tabernacle it covered. 12. qu. What was done with the cubit which was overplus on the two sides. 13. qu. Of the two outward cover, whether they went all over the Tabernacle. 14. qu. Of the mystical application of the cover. 15. qu. How thick the boards of the Tabernacle were. 16. qu. Whether the tenons were in the sides, or in the bottom of the boards. 17. qu. Why three sides only were covered with boards. 18. qu. Of the sockets and footstalles, their number, and whether they were fastened in the ground. 19 qu. Of the two corner boards, what breadth they were of. 20. qu. How the corner boards were joined as twins. 21. qu. Of the order and number of the bars. 22. qu. Whether the middle bar went thorough the boards within. 23. qu. Of the mystical sense of the boards, with their sockets and bars. 24. qu. Of the veil which hanged before the most holy place. 25. qu. What taches or hooks the veil hanged under. 26. qu. In what part of the Tabernacle the veil was hanged up, and why. 27. qu. Why the Table was set on the North, and the candlestick on the South. 28. qu. Wherein the first veil and the second differed. 29. qu. Why the first veil had no Cherubims, as the other. 30. qu. What veil of the Temple it was, which was rend in the passion of our blessed Saviour. 31. qu. Of the mystical sense of these veils. Questions upon the seven and twentieth Chapter. 1. QUest. Why the Lord commanded an Altar to be made, and of the bigness thereof. 2. qu. How fire was made upon the Altar framed of wood. 3. qu. Whether the Altar were made of boards. 4. qu. How this place agreeth with that Exod. 20.25. where the Altar is prescribed to be made of earth, or unwrought stone. 5. qu. What the horns of the Altar were, and to what use. 6. qu. Of the vessels and instruments belonging to the Altar. 7. qu. Whether all the instruments were of brass. 8. qu. Whether the grate made to the Altar were set within or without. 9 qu. Of the rings of the Altar, whether they were put to the grate, or to the Altar. 10. qu. Of the mystical interpretation of the Altar. 11. qu. Whether one Court were made, or two or more. 12. qu. Why the Court was made, and of what largeness. 13. qu. How the Tabernacle was situated in the midst of the Court. 14. qu. Of the hangings which compassed the Court, the fashion and bigness of them. 15. qu. Of the situation and placing of these pillars. 16. qu. Of the gate of the Tabernacle. 17. qu. Whether any of the lay people were admitted into the outward Court. 18. qu. Whether all the instruments of the Tabernacle were of brass. 19 qu. Of the mystical application of the Court. 20. qu. What manner of oil they are willed to bring. 21. qu. Whether the lamps burned in the Tabernacle both day and night. 22. qu. What is meant by the Tabernacle of the Congregation, and whether it be so rightly called. 23. qu. Whether it belonged to Aaron only to dress the lamps. 24. qu. Of the mystical application of the lamps and oil thereof. 25. qu. Of the description and situation of the whole Tabernacle. 26. qu. Whether every part of the Tabernacle had a spiritual signification. 27. qu. The spiritual use of the whole Tabernacle, and the parts thereof. Questions upon the eight and twentieth Chapter. 1. QUest. Wherhfore the Lord instituted a Priesthood. 2. qu. Why Aaron was chosen to be the high Priest. 3. qu. Wherein the Priesthood of Christ, and of Aaron agree, and disagree. 4. qu. Why Christ is called a Priest after the order of Melchisedeck, and not of Aaron. 5. qu. Why these Priestly garments are commanded to be made. 6. qu. Of the cunning men that wrought in the Tabernacle. 7. qu. Whether this gift of cunning and wisdom remained in the workmen after the Tabernacle was finished. 8. qu. Of the number of the Priestly garments, and ornaments. 9 qu. What garments were peculiar to the high Priests, what common. 10. qu. Which garments were put on first, which last. 11. qu. Whether the Priestly garments might at any time be carried and used out of the Tabernacle. 12. qu. Whether the high Priest did well in meeting Alexander in his Priestly attire. 13. qu. Of the matter whereof the holy garment should be made. 14. qu. Of the name of the Ephod, and the diverse kinds thereof. 15. qu. How Gedeon offended in making an Ephod. 16. qu. Of the fashion of the Ephod. 17. qu. Of the two Onyx or Sardonix stones, why they are called stones of remembrances. 18. qu. Of the mystical application of the Ephod, and the two precious stones. 19 qu. Why it was called the breastplate of judgement. 20. qu. Of the fashion of the breastplate. 21. qu. Of the twelve precious stones, their names, colours, qualities, and congruity with the twelve tribes. 22. qu. That it is not now certainly known what these precious stones were, their qualities and signification. 23. qu. How many rings the breastplate had, and how placed. 24. qu. What is meant by the forepart thereof. 25. qu. Whether the breastplate were ever or never untied, and loosed from the Ephod. 26. qu. Whether the high Priest went into the most holy place in his glorious apparel. 27. qu. What the Vrim and Thummim were. 28. qu. How judgement was given by the Urim and Thummim. 29. qu. Whether the high Priest used to ask counsel of God, by the Urim, or Ephod, and what Ephod it was. 30. qu. Of the mystical application of the Priestly pectoral, with the Urim and Thummim. 31. qu. Of the robe of the Ephod, the fashion and matter thereof. 32. qu. Of the bells which hung in the skirts of the robe. 33. qu. Why the sound of the bells was to be heard. 34. qu. Of the mystical application of the robe. 35. qu. Of the golden plate, the fashion thereof, inscription, and fastening. 36. qu. How Aaron is said to bear their iniquities. 37. qu. The mystical signification of the golden plate. 38. qu. Of the embroidered coat, the fashion and making thereof. 39 qu. Of the high Priests mitre. 40. qu. Of the girdle of needle work, and embroidered. 41. qu. How the high Priests attire differed from the apparel of the inferior Priests. 42. qu. Whether Aaron did always put on the common Priestly garments. 43. qu. What it is to fill the hands of the Priests. 44. qu. Of the fashion and use of the linen breeches. 45. qu. How this precept and charge concerning the linen breeches agreeth with that law, Exod. 23.26. 46. qu. Of the mystical application of the inferior Priests garments. Questions upon the nine and twentieth Chapter. 1. QUest. Why it pleased God to have the Priests thus consecrated. 2. qu. Why the Calf is said to be the son of a bullock. 3. qu. Why a Bullock, two Rams, and other things were offered at Aaron's consecration. 4. qu. Why Aaron and the Priests were called to the door of the Tabernacle. 5. qu. Why Aaron and the rest are washed and how. 6. qu. Of the Priestly apparel which Aaron put on, and why the girdle is omitted. 7. qu. How Aaron was anointed, and with what. 8. qu. How the ordinance of the Priesthood is said to be perpetual. 9 qu. The spiritual application of Aaron's manner of consecration. 10. qu. Why the Priests lay their hands upon the head of the beast. 11. qu. Of the diverse kinds of sacrifices, and why some kind of beasts were taken for sacrifice, and not other. 12. qu. Why the blood was laid upon the horns of the Altar. 13. qu. What became of the blood which was poured at the bottom of the Altar. 14. qu. Why the fat was burned upon the Altar, and how. 15. qu. Why the flesh, skin, and dung was burned without the host. 16. qu. Of the mystical application of the sacrifice of the bullock, with the rites thereof. 17. qu. Why the sacrifice for sin was offered first. 18. qu. How the blood of the burnt offering was bestowed upon the Altar. 19 qu. Why the horns of the Altar are not here touched with blood. 20. qu. Why the dung in the sin offerings being an unclean thing, was prescribed to be burned. 21. qu. Why the burnt offering was so called, and how it differed from other sacrifices. 22. qu. Why the burnt offering is called a sweet savour. 23. qu. Of the mystical sense of the ram of burnt offerings. 24. qu. Of the third ram, why it is called the ram of consecration. 25. qu. Why the blood was put upon the right ear, thumb and toe of Aaron. 26. qu. How the blood was sprinkled upon the Altar round about. 27. qu. How the blood and oil was sprinkled upon their garments, without spotting. 28. qu. The mystical signification of the ram of consecration, with the rites thereof. 29. qu. How these things were put into the Priest's hands, and shaken to and fro. 30. qu. Whether Moses were indeed a Priest. 31. qu. Whether Aaron had the breast and shoulder of the ram of consecration. 32. qu. What difference there was between the shake offering, and heave offering. 33. qu. What is here understood by the heave offering. 34. qu. Of the mystical application of the shaking to and fro, and of the breast and shoulder of the ram given unto the Priests. 35. qu. Of the consecrating of Aaron's successor in his garments. 36. qu. By whom the high Priests succeeding Aaron were consecrated. 37. qu. Whether Eleazar was consecrated after the manner here prescribed. 38. qu. What services the high Priest was bound to do in the Sanctuary. 39 qu. Of other rites belonging to the ram of consecration. 40. qu. Whether all these rites were of the necessity of the consecration. 41. qu. Why the consecration of the Priests continued seven days. 42. qu. Whether all the sacrifices the first day, were iterated seven days together, or the sacrifice for sin only. 43. qu. To what end the sin offering was offered every day of the seven. 44. qu. How the Altar was cleansed, and why. 45. qu. How the Altar sanctified whatsoever touched it. 46. qu. Of the daily sacrifice, with the rites thereof. 47. qu. How much the Hin contained. 48. qu. Of the spiritual application of the Altar, and daily sacrifice. 49. qu. How the Lord appointed with the children of Israel. 50. qu. What the Lord promiseth to sacrifice. 51. qu. What is meant here by God's glory. 52. qu. How the Lord is said here to sanctify Aaron. 53. qu. How the Lord is said to dwell among them. Questions upon the thirtieth Chapter. 1. QUest. Why the narration of the making of the golden Altar is transposed. 2. qu. Wherefore the Altar of incense had horns coming out of it. 3. qu. Wherein this Altar of incense differed from the other. 4. qu. How the incense was burned upon the golden Altar. 5. qu. Of the placing of the bars, and how the Altar was carried. 6. qu. Where the Altar of incense was placed. 7. qu. What the Apostle meaneth by the golden Censer, which the most holy place is said to have. 8. qu. Why incense was commanded to be burned morning and evening. 9 qu. Whether any of the lamps burned by day. 10. qu. What things were inhibited to be offered upon the golden Altar. 11. qu. Whether the high Priest entered more than once in a year upon any occasion into the most holy place. 12. qu. How Aaron made reconciliation upon the horns of the Altar. 13. qu. The spiritual sense of the Altar of incense. 14. qu. How this Altar of incense differed from Salomon's. 15. qu. Whether it were lawful to number the people, and wherein David offended. 16. qu. Whether this collection of many were commanded only at this time, or were to continue. 17. qu. Why this money was collected, and to what end. 18. qu. How much the sickle of the Sanctuary and half sickle was. 19 qu. Whether there were diverse kinds of shekels. 20. qu. Of the half shekel which Christ paid for tribute, what it was, and how it came to be paid for tribute. 21. qu. Why they were numbered only from twenty years old. 22. qu. Why the poor pay as much as the rich. 23. qu. Whether all these things were declared to Moses at once. 24. qu. Of the fashion of the brazen Laver. 25. qu. Of the use of this brazen Laver. 26. qu. Of the mystical application of the Laver, wherein the Priests washed. 27. qu. The difference between Moses Laver, and Salomon's great Sea of brass. 28. qu. Of the spices that went toward the making of the ointment. 29. qu. Of the manner of making and compounding this holy ointment. 30. qu. Of the use of this ointment in anointing the Tabernacle. 31. qu. How all that touched the Tabernacle became holy. 32. qu. When and how Aaron and his sons were anointed. 33. qu. Who are understood here, by the name of the children of Israel, whether the Levites also are there comprehended. 34. qu. Of the forbidden uses, whereunto this ointment should not be put. 35. qu. Whether the anointing of Kings were not against this law. 36. qu. What it is to be cut off from his people. 37. qu. The spiritual application of this holy ointment. 38. qu. Of the spices whereof the holy perfume was made. 39 qu. What is understood here by the word Samm●m, spices. 40. qu. Of the composition and manner of making this perfume. 41. qu. Of the spiritual application of this incense. 42. qu. How the Lord talked with Moses in the Mercy seat, whether in any visible shape. Questions upon the thirty one Chapter. 1. QUest. How the Lord is said to call Bezaleel by name. 2. qu. Whether Caleb the son of Jephuneh, were grandfather to this Bezaleel. 3. qu. Whether this Hur were the same before mentioned, chap. 24.14. supposed to be Moses brother in law. 4. qu. Of the age of Bezaleel. 5. qu. Of the difference between the gifts of wisdom, understanding and knowledge. 6. qu. Whether all the kinds of works are rehearsed here, which were necessary for the Tabernacle. 7. qu. Whether the wise in heart received a new gift, or increase rather of the old. 8. qu. Why Moses was not made fit to do the work of the Tabernacle. 9 qu. Of the garments of ministration, what they were. 10. qu. The spiritual signification of the furnishing of Bezaleel, and Aholiab with gifts. 11. qu. Why the precept concerning the Sabbath, is here renewed. 12. qu. Why it was more forbidden to labour in the building of the Sanctuary upon the Sabbath, than for the Priests to sacrifice. 13. qu. How the Sabbath is said to be a sign, that the Lord did sanctify them. 14. qu. The reasons why the Sabbath must be observed. 15. qu. What death is meant in this phrase, He shall die the death. 16. qu. Why the seventh day is called Sabbath Sabbaton. 17. qu. How the observation of the Sabbath is perpetual. 18. qu. Whether the world were made successively in time, or in an instant. 19 qu. How the Lord is said to have rested, and from what. 20. qu. What works are to be rested from upon the Lord's day, what not. 21. qu. Whether Moses received the directions concerning the Tabernacle. 22. qu. Why Moses stayed forty days in the mount with the Lord. 23. qu. Why the Lord gave the written law. 24. qu. Why the Lord gave the law to the Israelites, and to no other people. 25. qu. Why the Lord delivered only two tables of the law. 26. qu. Why the tables were made of stone. 27. qu. What is meant here by the 〈◊〉 of God. 28. qu. Whether Moses did write upon the tables. 29. qu. How the law is said to have been ordained by Angels. Questions upon the two a●d thirtieth Chapter. 1. QUest. Whether Moses had signified unto the people, when he would return. 2. qu. Whether the Egyptians were the first beginners and motioners of this idolatry. 3. qu. The occasions of idolatry in general, and particularly of the idolatry of the Israelites here. 4. qu. Of the diverse faults and infirmities at once here committed by the people. 5. qu. Why the people say unto Aaron, rise. 6. qu. Of the diverse kinds of idolatry. 7. qu. Why they say, Make us gods, not god. 8. qu. How the Israelites would have their god to be made to go before them. 9 qu. Why the people came to Aaron, rather than to Hur, his fellow Governor. 10. qu. Whether at this time the Israelites wanted the presence of the cloud. 11. qu. Why they say they knew not what was become of Moses. 12. qu. Why Aaron bade them pull off their earing, Quaest 141. in Exod. 13. qu. Whether Aaron's sin is here to be excused, Epist. 83. 14. qu. Of the greatness of Aaron's sin. 15. qu. Why it pleased God to suffer Aaron to fall. 16. qu. Why the golden Calf is said to be fashioned with a graving tool. 17. qu. Why Aaron caused the likeness of a Calf to be made, rather than of any other thing. 18. qu. Whether the Israelites thought indeed the golden Calf to be the God, that delivered them. 19 qu. Why Aaron proceeded to build an Altar before the golden Calf. 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices, who, and what was offered upon the Altar that Aaron made. 22. qu. What is meant, in that it is said, They rose to play. 23. qu. Whether this sin of Aaron, and the Israelites can any way be excused. 24. qu. Of the lawfulness of play, and recreation, and how it must be moderated. 25. qu. Why the Lord biddeth Moses get him down. 26. qu. Why the Lord saith to Moses, Thy people. 27. qu. Of the greatness of the sin of the Israelites, as the Lord himself describeth it. 28. qu. Why they are called a people of a stiff neck. 29. qu. Why the Lord did not prevent the sin of the people at the first. 30. qu. Why, and in what sense the Lord saith to Moses, Let me alone. 31. qu. Whether the Lord changed his mind in saying, I will destroy them, and yet destroyed them not. 32. qu. How the Lord promised to make a great nation of Moses. 33. qu. Of Moses prayer in general, and the manner thereof. 34. qu. Of the reasons which Moses useth in his prayer. 35. qu. Why the Egyptians were more like thus to object, than any other nation. 36. qu. In what sense the Egyptians would say, The Lord brought them out to slay them. 37. qu. Why Moses maketh mention in his prayer, of Abraham, Isaak, and Jacob. 38. qu. How the Israelites are promised to possess the land of Canaan for ever. 39 qu. How the Lord is said to repent. 40. qu. Whether Moses at this time were kept in suspense, or indeed obtained pardon for the people. 41. qu. What was written in the tables of stone. 42. qu. Why there were but two tables, neither more nor fewer. 43. qu. How the tables were written on both sides. 44. qu. Why the tables are called the work of God. 45. qu. How many precepts each table contained. 46. qu. Whether the writing of the tables, were the first writing in the world. 47. qu. Where Joshua stayed, all the while Moses was in the mount. 48. qu. Whether Joshua first heard the noise. 49. qu. Why Moses anger was kindled at the sight of the Calf, and not before. 50. qu. Whether Moses sinned in his anger. 51. qu. Whether Moses offended in breaking the tables of the Law. 52. qu. What the breaking of the tables signified. 53. qu. In what part the tables were broken, and what became of the fragments. 54. qu. Why the tables were broken at the bottom of the mount. 55. qu. Whether the Calf were burned to powder in the fire. 56. qu. Why the powder of the golden Calf is cast into the river. 57 qu. How the Israelites were brought to drink of the water, and why. 58. qu. Wherefore the people were compelled to drink the powder of the Idol. 59 qu. Whether by the drinking of the water, any visible sign of difference was made among the people, who had most deeply offended about the golden Calf. 60. qu. How far Moses fact herein is to be imitated. 61. qu. How Moses maketh Aaron the author and cause of his sin. 62. qu. Why Idolatry is called a great sin. 63. qu. Why Moses only rebuked Aaron, and forbeareth further punishment. 64. qu. What things are to be commended in Aaron's confession, what not. 65. qu. Whether Aaron dissembled, in not confessing plainly, that he made the Calf. 66. qu. In what sense the people are said to be naked. 67. qu. Why Moses stood in the gate, and what gate it was. 68 qu. Whether all the Levites were free from consenting unto this idolatry. 69. qu. Of the authority which the Levites had to do execution upon the idolaters, and the rules prescribed them. 70. qu. Whether the Levites did not make some difference among the people, as they went and killed. 71. qu. Why none came unto Moses, but only of the tribe of Levi. 72. qu. Of the number of them which were slain, whether they were three thousand, or twenty three thousand, as the vulgar Latin readeth. 73. qu. How the Levites are said to consecrate their hands. 74. qu. Of the time when Moses came down from the mount, and when he returned again. 75. qu. Why Moses urgeth the greatness of their sin. 76. qu. Why Moses speaketh as it were doubtfully, If I may pacify him, etc. 77. qu. Why Moses again intreateth the Lord▪ seeing he was pacified before, vers. 14. 78. qu. What book it was, out of the which Moses wished to be razed. 79. qu. How the Lord is said to have a book. 80. qu. Whether any can indeed be razed out of the book of life. 81. qu. Of the two ways, whereby we are said to be written in the book of life. 82. qu. Whether Moses did well in wishing to be razed out of the book of life. 83. qu. In what sense the Lord saith, I will put out of my book. 84. qu. What day of visitation the Lord meaneth here. 85. qu. When the Lord plagued the people for the Calf. 86. qu. Of the difference between the act of sin, the fault, stain, and guilt. 87. qu. How God may justly punish twice for one sin. Questions upon the three and thirtieth Chapter. 1. QUest. At what time the Lord uttered his commination. 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed. 3. qu. How God saith he will send his Angel, and yet not himself go with them. 4. qu. Why the Lord saith, he will not go with them himself, lest he should consume them. 5. qu. What ornaments they were, which the people laid aside. 6. qu. Why in public repentance they used to change their habit. 7. qu. Why the Lord thus spoke unto Moses. 8. qu. In what sense the Lord saith, I will come upon thee. 9 qu. Whether the people put off their ornaments twice. 10. qu. In what sense the Lord saith, That I may know. 11. qu. Why it is said, They laid aside their good raiment: From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the camp. 13. qu. Why Moses pitched his Tabernacle without the host. 14. qu. How far from the camp this Tent was removed. 15. qu. What is called the Tent of the Congregation. 16. qu. Why the people stood up unto Moses, and looked after him. 17. qu. Whether there were two clouds or one, to cover and conduct the host. 18. qu. Why the Lord spoke to Moses in a cloud. 19 qu. How the Lord spoke to Moses, face to face. 20. qu. Why Joshua is here called a young man. 21. qu. Whether is here understood Joshua, not to have departed from the Tabernacle. 22. qu. When the Lord thus said to Moses. 23. qu. How Moses desireth to know, whom the Lord would send with them, seeing he had promised before to send his Angel. 24. qu. Whether the sole government and leading of the people, were here given to Moses, without the administration of Angels, as Burgensis thinketh. 25. qu. When and where God thus said to Moses. 26. qu. How the Lord is said to know Moses by name. 27. qu. What Moses meaneth, saying, Show me the way. 28. qu. In what sense Moses saith, That I may find grace, etc. which he was assured of. 29. qu. What is understood by God's presence. 30. qu. What rest the Lord promised to Moses. 31. qu. Whether Moses here rested in God's answer, or begged any thing further. 32. qu. Why Moses addeth, Carry us not hence, seeing even in that place they had need of God's protection. 33. qu. Why it is added, people upon the earth: People upon the earth, Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God. 35. qu. What emboldened Moses to make this request. 36. qu. Whether Moses showed any infirmity in this request to see God's glory. 37. qu. What the Lord meaneth by All my good. 38. qu. How the Lord is said to pass by, and why. 39 qu. How the Lord is said to proclaim his name. 40. qu. Why these words are added, I will show mercy, etc. 41. qu. Why the Lord is here doubled. 42. qu. Of the diverse kinds of mercy, which the Lord showeth. 43. qu. Of the diverse visions and sights of God. 44. qu. Whether God may be seen with the eyes of the body in this life. 45. qu. Whether we shall see the divine nature with the eyes of our bodies in the next life. 46. qu. Whether the divine essence can be seen, and comprehended by the mind of man in this life. 47. qu. Whether the Angels now, or the souls of men, shall fully see the divine substance in the next life. 48. qu. Whether Moses had a sight of the divine essence. 49. qu. Of the meaning of these words, No man shall see me and live. 50. qu. What place this was in the rock, which the Lord here speaketh of. 51. qu. How the Lord is said to cover Moses with his hand. 52. qu. Why the Lord covered Moses with his hand. 53. qu. Why the Lord put Moses in the cleft of the rock. 54. qu. What is here understood by the Lords backparts. 55. qu. What manner of visible demonstration this was, here showed unto Moses. 56. qu. Where the Lord promised, that Moses should see his backparts. Questions upon the four and thirtieth Chapter. 1. QUest. Wherhfore the second tables were given. 2. qu. Why the Lord saith to Moses, Hue thee. 3. qu. Whether the Lord or Moses wrote in these tables, and why. 4. qu. Whether Moses was to be ready the next morning and why. 5. qu. Why none are suffered to come up now with Moses. 6. qu. Why their cattle are forbidden to come near the mount. 7. qu. Who is said here to descend, and how. 8. qu. Who proclaimed the name Jehovah, God or Moses. 9 qu. Why the name Jehovah is doubled. 10. qu. Of the twelve names and epithets here given unto God. 11. qu. What the Lord visiteth for in the posterity of the wicked. 12. qu. How the children are punished for their father's sins. 13. qu. Why the posterity of the wicked are punished for their father's sins. 14. qu. How Moses and Ezechiel may be reconciled. 15. qu. How a thousand generations are to be counted. 16. qu. The father's merits are not extended to their children, only Christ's merits are extended to infinite generations. 17. qu. After what manner God showeth mercy to thousands, and visiteth iniquity to the third and fourth generation. 18. qu. Why Moses made haste. 19 qu. Of Moses prayer, the manner thereof, and of Moses persuasions used in his prayer. 20. qu. What covenant the Lord reneweth with Moses. 21. qu. Of the diverse kinds of marvels. 22. qu. What marvels those are which the Lord saith he will do. 23. qu. Why the Gangashites are here omitted. 24. qu. How it stood with God's justice to destroy all the inhabitants of Canaan. 25. qu. Why they were to make no compact with the Canaanites. 26. qu. Why their images were to be broken down. 27. qu. To what use images being pulled down may be converted. 29 qu. To whom it belongeth to pull down images. 30. qu. How the Lord is said to be a jealous God. 31. qu. Why they are commanded to cut down the groves. 32. qu. Why idolatry is called fornication. 33. qu. How far it is lawful and unlawful to eat of things consecrated to Idols. 34. qu. Why marriages with the idolatrous were forbidden, and in what cases. 35. qu. Why the images are called molten gods. 36. qu. Why the principal feasts of the Israelites are here rehearsed. 37. qu. Why some feasts and not all are here rehearsed. 38. qu. Of the Passeover, the right ends and use thereof. 39 qu. Why the first borne males were only due unto God. 40. qu. Why mention is made only of ashes of unclean beasts. 41. qu. Whether the Israelites were absolutely bound to keep the rest of the Sabbath in ear-ring time and in harvest. 42. qu. Whether now Christians are necessarily tied to keep the Lords day in seed time and harvest. 43. qu. Why the people were charged to go up thrice in a year to the feasts. 44. qu. Who were bound to go up to the feasts. 45. qu. Whether all the males were bound every year to go up thrice to the Sanctuary. 46. qu. Whether Moses were twice or thrice forty days in the mount. 47. qu. Of the shining of Moses face. 48. qu. Why it pleased God to give such great glory to Moses countenance. 49. qu. Why Moses face shined more now at his second being in the mount. 50. qu. Why the people were afraid to come near Moses. 51. qu. Whether Moses covered his face before he spoke to the people, or after. 52. qu. What the vailing of Moses face signifieth. 53. qu. How long the shining of Moses face continued. 54. qu. Whether Moses face continually shined, or only at certain times. Questions upon the five and thirtieth Chapter. 1. QUest. Why the precept of keeping the Sabbath is so often inculcate. 2. qu. Whether it were simply forbidden the Israelites to kindle a fire upon the Sabbath. 3. qu. Why the Lord would have his Temple built sumptuously. 4. qu. Whether one may offer himself to the calling of the Ministry. 5. qu. Of the liberal and frank offering of the people. 6. qu. Why the women offered by themselves. 7. qu. Why the workmen are named. Questions upon the six and thirtieth Chapter. 1. QUest. Wherefore Moses maketh such a large rehearsal of those things before named. 2. qu. Why the same order is not kept in the making of the Tabernacle, which was observed in the prescription. 3. qu. Whether the middle bar were only in the west end. 4. qu. To what purpose the hooks upon the pillars served. Questions upon the seven and thirtieth Chapter. 1. QUest. How the rings are said to have been in the sides of the Ark. 2. qu. Why it is said, He made, where the Lord said before to Moses, Thou shalt make. 3. qu. In what form the branches of the candlestick went up. Questions upon the eight and thirtieth Chapter. 1. QUest. Whether there were more than one Laver made. 2. qu. Of the form and fashion of the Laver. 3. qu. How the brazen Laver is said to be made of the women's looking-glasses. 4. qu. How the women are said to watch at the door of the Tabernacle. 5. qu. Of the meaning of these words, The height in the breadth. 6. qu. What ministry of the Levites is here understood. 7. qu. Whether the gold or silver only were given according to the number of the people. 8. qu. When the people were first numbered. 9 qu. Whether this numbering of the people, and that Numb. 1. were the same. 10. qu. The sum of the gold and silver offered to the Tabernacle, as it is valued with money now currant. 11. qu. What things were made of silver. 12. qu. Of the quantity of brass which was offered. Questions upon the nine and thirtieth Chapter. 1. QUest. At what time the work of the Tabernacle began, and when it was finished. 2. qu. Why they brought their work to Moses. 3. qu. How Moses is said to have blessed them. Questions upon the fortieth Chapter. 1. QUest. When the Lord spoke ●o Moses to set up the Tabernacle. 2. qu. Why so often rehearsal is ●●de of the Tabernacle, and the parts thereof. 3. qu. Why all the parts of the Tabernacle are not said alike to be sanctified. 4. qu. Whether it be lawful for one i●sue for a Bishopric, or other Ecclesiastical pref●●ment. 5. qu. When the Tabernacle began the set up. 6. qu. What Testimony was put into 〈◊〉 Ark. 7. qu. Whether the tables of the law ●re put into any other Ark, beside the Ark of the testament. 8. qu. When the Priests were consecrated, whether at the erecting of the Tabernacle, or after. 9 qu. Why the Priests were commanded to wash their hands and feet. 10. qu. What cloud this was which covered the Tabernacle. 11. qu. How the glory of the Lord filled the Tabernacle. 12. qu. Why it pleased God to make the cloud a sign of his presence. 13. qu. Why Moses could not enter into the Tabernacle. 14. qu. In what order the camp marched. 15. qu. Why it is called the Lords cloud, and of four miraculous things in it. T●e end of the Table. THE EXPLANATION AND RECONCILIATION of that point of theft, handled pag 3. and pag. 5. of this Commentary. WHereas pag. 3. lin. 32. Piscator's opinions misliked, which would not have simple theft punished by ●ath, and yet, pag. 5. lin. 13. the same seemeth to be affirmed: in ●he first place understand by simple theft, such theft as concurr●h not with another sin, as the●t, violence and such like: in the other, that is ●lled simple theft, which is only upon extreme necessity, and committed in simplicity. In the first sense, simple theft may be punished by death, not in the ●●cond. Neither in that place, pag. 5. is any exception take to the laws of the Realm, as too rigorous against simple theft: but it is maintained, that the laws of the land intent not the punishment of * That he which s●●leth only to sat●●fi●●h▪ 〈…〉 for it by the fundamental laws of 〈…〉, is evident 〈…〉, and 〈◊〉 law books as is we●l known to those wh●c● profess the law. death for such imple theft, as is more at large showed, pag. 412. quest. 3. chap. 22. but alloweth ●he favour of the book. Only a request is made to Reverend judges, that ●o great exactness be not required in reading, of such simple Clerks. B● it will be objected, that such as steal for necessity, being once acquitted, an● burnt in the hand, if they be deprehended in the like again, do die for it: a●d therefore the law of the land punisheth simple theft with death. The answer is, tha● now it is not simple theft, being joined with obstinacy, and custom 〈◊〉 sin. Again, it will be objected, that women stealing for necessity, being not admitted to the privilege of their book, though they steal only for necessity, do suffer death for such theft. It may be answered, that in women, such kind of theft argueth great boldness and impudency, to whom their natural shamefastness and impotency ought to be a br●lle, more ●●an unto men, and therefore in them it is a greater fault: and yet if ●he like favour were extended to them, as to men in the like cases, no great inconvenience nee● to be feared. Thus much in this place I thought good to advertise the Reader o●, lest there might be any mistaking. This laborious and painful work was finishe● by the Lords gracious assistance, the fifth of june, Anno Domini 1608. aetatis Authoris, 46. Praised be God our heavenly Father, with the holy Spirit, through Christ jesus our most blessed Lord and Saviour forever, Amen. FINIS.