the people doth here diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it
refuge for the water because brick work will endure the fire for they were not so foolish to imagine that the whole world could be preserved in one Tower and though the building might stand against the rage of fire yet the men enclosed should not be able to endure the heat 3. But the cause of chusing this matter for building was the necessity of the place Mercer where stone was not to be had and yet the earth of that plaine being of a fat and slimie substance was very fit to make bricke which was the cause why Pharao built his Cities in the plaine Countrey of Egypt of brickes Exod. 1. and beside that region afforded a kinde of naturall lime of slimie nature like pitch which issued forth of the River Is in great abundance as Herodotus saith and out of a fountaine neere to Naptha which in the Babylonian language signifieth liquid Pitch or Brimstone Strabo 4. This stuffe which they used for morter was neither argilla a kinde of Potters clay as Vatablus nor yet Crâ—ta chalke as Oleaster or luâ—um a soft earth as Pagnine nor calx viva lime as Diodor. Tharsense but as the Hebrew word chemer signifieth which the Septuag translate asphaltoâ— it was a reddish sulphurious earth clammie like pitch which was in stead of camentum as Hieron or intritum Tremell morter so that this chemâ—r slimie earth was in stead of chomer morter by which meanes of bricke and bitumen Semiramis afterward enlarged the wals of Babylon Perer. QVEST. III. Who was the chiefe in this worke vers 4. LEt us build a City and Tower 1. Cajetane gathereth from hence that all the people of the world were not here assembled because one City could not suffice for them all But that is no reason for they built not this City for the habitation of all but to be a monument of their fame and as the chiefe City of all other which they should build afterwards 2. Nimrod seemeth to have beene the captaine and ring-leader of this company for Babel was the beginning of his Kingdome Gen. 10.10 so thinketh Iosephus and Augustine 3 Though the counsell came first from Nimrod or some few abiit tandem in â—â—udium catholicum it grew to be the catholike that is common desire of all Muscul. QUEST IV. Of the heighth of the tower of Babel WHose top shall reach to heaven 1. It is not like that as Augustine supposeth they indeed thought to build a tower so high whose top should touch the clouds quest 21. in Gen. and so these words to be taken according to their literall sound 2. And that report of Abydenus cited by Eusebius is to be held but a fable that when they had builded almost up to heaven iâ— was tumbled downe by a mighty wind and it is very like that the Poets tooke occasion hereby to devise that fiction of the warre of the Giants and their laying the great hils of Pelion Ossa Olympus one upon another to climbe up to heaven 2. Neither to answer the objection of the heathen who tooke exception to this story it being unpossible though all the earth were laid for a foundation to build up to heaven need we with Philo to make an allegory of the building of this Tower who understandeth thereby their proud and high attempts against God 3. Neither yet is it like as Berosus Annianus that they reared this tower so high to make it equall to the mountaines or that as Iosephus writeth they imagined to bring it so high and accordingly performed it that it exceeded the mountaines in height to be a defence from like generall floud or that this tower was foure miles high as Hierome saith he was enformed by some in 14. Esai much lesse 27. miles high as some Hebrewes imagine 4. But in these words there is an hyperbolicall speech wherein more is expressed than meant usuall both in the Scriptures and in forraine writers as Deuter. 1.28 Their Cities are walled up to heaven their meaning then is that they would build this tower exceeding high And it is very like that it was of a very great and unwonted height although no certainty thereof is extant in any writer Herodotus speaketh of a Temple consecrate to Belus in Babylon foure square containing two stadia or furlongs in breadth and a tower in the middest being one furlong in height and another above that till it came to eight one above another so that by this account it should seeme to have beene an Italian mile in heighth Diodor. saith it was so high that the Chaldeans made it a Sea marke Plinie writeth that it continued till his time and Hierome that it remained till his and Theodoret also in his memorie The Hebrewes thinke that one third part of this tower sunke another was burnt the third part stood but howsoever that were it is like that some part of it remained as a perpetuall monument of their pride and follie Mercer QVEST. V. What moved the Babylonians to build this tower 4. THat we may get us a name lest we be scattered c. 1. It is not like that they built this tower to keepe them from the like generall inundation as Iosephus thinketh for they could not be ignorant that God had made a covenant with Noah never to destroy the world so againe 2. Neither did they make this bricke tower to be a defence against the rage of fire wherewith they knew the world should be destroyed for what was one tower to save the whole world 3. But one cause might be of the building of this tower the ambitious desire of dominion as Hugo saith Factum esse cupiditate regnandi Nimrod set forwards this worke that it might be the beginning and chiefe of his kingdome Genes 10.10 4. Another reason is here expressed lest they should be dispersed not as the Latine Interpreter before they should be dispersed for they knew it not they built them a City and Tower to maintaine society that they might dwell together and not be scattered here and there and Iosephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandement of God who would have them dispersed into divers parts that the world might be replenished 5. As also another end of their purpose is here insinuated to get them a name as the Psalme saith They thinke their houses shall endure for ever and they call their lands by their names Psal. 49.11 as Absolon reared up a pillar to keepe his name in remembrance 2 Sam. 18.18 and Philo saith that these Babylonians did write their names also in this tower to revive their memories with posterity QVEST. VI. Whether they sinned in building this Tower HEnce appeareth Tostatus errour that thinketh it was not a sinne in them to build this tower to preserve their memory because he thinketh that Noah was one of the chiefe builders and that God hindred this worke not because it was evill but for that
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
an 130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
and a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they
doubtfulnesse in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
16. THe wickednesse of the Amorites is not yet full c. 1. The Amorites are named whereas there were other people of the Canaanites because they were the most mighty among the rest both in power and stature of body whose height was like the height of Cedars Amos 2.9 and they excelled in wickednesse and therefore the Prophet setting forth the wickednesse of Israel saith their father was an Amorite Ezech. 16.2 2. Neither did the punishment of this people depend upon any fatall necessity before the which they could not be punished but upon Gods will and purpose who would not cut them off at the first but in his just judgement permitted them till they came to the height of iniquity 3. Some by sinnes here understand the punishment of sinne which God suspended for a time but the other sense is better to take the word properly for the wickednesse of that people which was not yet ripe which God deferreth to punish both to make them excusable that despise so long a time of repentance and to justifie his owne judgements which he sendeth not without just cause 4. And there are foure arguments or marks of the ripenesse of sinne and the nearenesse of Gods judgements 1. the quality of the sinnes themselves when they are such as are directly against God as superstition Idolatry the offering up of their owne children in the fire against the law of nature as in unnatural uncleannesse such as reigned among the Sodomites against humane society as in cruelty and oppression as in the old world Gen. 6.11 2. The generality of sin when not a few but the whole multitude are corrupt so in Sodome were not to bee found ten righteous men 3. The impudency of sinners that are not ashamed openly to transgresse and to boast of their sinne as the Prophet complaineth of the Israelites they have declared their sinne as Sodome they hide them not Isa. 3.9 4. When they are incorrigible and past amendment as Pharaoh and the Aegyptians when they were not humbled with those ten grievous plagues the Lord overthrew them in the red sea Perer. QVEST. XVII Why Euphrates is called the great river Vers. 18. FRom the river of Aegypt to the great river of Euphrates 1. Euphrates is called the great river not as the Talmudists thinke because it confined the holy land but either for that it was the greatest river in Asia as Danubius is in Europe Nilus in Africa in India Ganges and Indus or for that it was one of the rivers that came through Paradise as for the same cause Tigris or Hiddekel is called the great river Dan. 10.4 2. The river of Aegypt is not Nilus as R. Salomon and Mercer for the bound of Palestina never extended so farre but it is a river which runneth out of Nilus betweene Pelusium and Palestina thorow a great desart and falleth into the Mediterranean sea this river is called Sithor as Aben Ezra of the troubled and blacke water Iosuah 13.3 which it borroweth of Nilus which for the same cause is called melas black it is termed also the river of the wildernesse Amos 6.14 the same which the Septuagint call Rinocolura Isa. 27.12 because it did run along by that city so called of the cutting or slitting of noses which punishment King Artisanes inflicted upon malefactors and sent them to inhabite that city Diodorus Siculus lib. 2. and of this opinion is Epiphanius that this river of Aegypt is the river Rinocolura to whom Lunius assenteth Iosu. 13.3 It seemeth to bee an arme of the river Nilus commonly called Carabus which is distant some five dayes journey from Gaza toward Aegypt Perer. ex Masio in Iosua 13. QVEST. XVIII How the land of Canaan is said to be given to Abraham Vers. 18. VNto thy seed c. But v. 7. the Lord said to give thee this land to inherit it and cap. 13.15 both are joyned together I will give it unto thee and thy seed for ever c. Now seeing Abraham had not so much as the breadth of a foot Act. 7.4 how was this land given to Abraham 1. Some thinke it was given to Abraham in right to his seed in possession or to him because it was given to his seed for as the sonne belongeth to the father so what is given or promised to the son concerneth the father 3. but therefore is this land said to be given to Abraham though hee never had possession thereof but his seed because for his sake and the love of God toward him it was given to his seed as Moses saith because he loved thy fathers therefore hath he chose their seed after them Deut. 4.37 QVEST. XIX Whether the Israelites ever enjoyed the whole countrey Euphrates FRom the river of Aegypt to the river Euphrates c. But whereas the land of Canaan is otherwise confined Numb 34.8 where it is not extended beyond Hamath which is a great way on this side Euphrates and the usuall limitation and border was from Dan to Beersheba 1 King 4.25 which as in length not above 160. miles and in breadth from Joppe to Bethlem not above 46. miles as Hierome witnesseth epist. 129. ad Dardan a great question is here moved how their borders could reach to Euphrates 1. Some thinke that there were two countries promised to Abrahams seede the lesse of Canaan which they possessed and a larger extending to Euphrates upon condition if they walked in obedience which condition because they performed not they never injoyed that countrey sic Hier. like as in the Gospell saith he the Kingdome of heaven is promised to the obedient but if they performe not obedience they shall misse of the reward nequaquam erit culpa in promittente sed in me qui proâ—issâ—â— acceperâ— non merui and yet the fault shall not be in him that promiseth but in mee that am not worthy to receive the promise Hieron ibid. to whom subscribeth Andreas Masius in c. 1. Iosue 2. Augustine is of another opinion that the promised land was of two sorts the lesse which comprehended the land of Canaan which the Israelites possessed under Iosua the other which reached to Euphrates which was not under their dominion till David and Salomons time who reigned over all Kingdomes from the river that is Euphrates and from Tipsack which was a City upon that river afterward called Amphipolis even unto Azzah or Gaza 1. King 4.21.24 August qu. 21. in Iosue to whom agree Cajetane and Oleaster and Iunius upon this place and this seemeth to bee the better opinion for wee are not to thinke but that this promise made so solemnely to Abraham accordingly tooke effect 3. Whereas it is objected that all the country to the river Euphrates was never given unto Israel no not in Salomons time because they did not expell thence the inhabitants and plant the Israelites there as they had done in Canaan First Augustine answereth that concerning the Cities which were a farre off they were commanded if they
Perer. QUEST XXII Of the largenesse of the plaine that was destroyed Verse 25. ANd overthrew those cities and all the plaine c. where now standeth the dead and salt lake or sea 1. Plinie saith it is above an hundred miles long and twenty five broad 2. But Iosephus which better knew being brought up in the countrey giveth it â—ut 580 furlongs in length that is 72. miles and somewhat more and 150. stadia or furlongs broad that is nineteene miles or thereabout By this it may appeare what a great destruction this was which overflowed such a great circuit of ground 3. Aristotle also testifieth by heare-say that the thicknesse and saltnesse of the water is such that it beareth up man or beast throwne into it ex Perer. QUEST XXIII Whether any were saved beside Lot and his company ALL the inhabitants of the cities 1. Then Strabo 〈◊〉 deceived which thinketh that some of the cities were forsaken of those which could flie away lib. 17. so that he supposeth that divers escaped but the Scripture testifieth that all the inhabitants saving Lot his wife and two daughters were destroyed 2. Not onely the men and women but the infants also perished in the fire so that there remained no seed or off-spring of the Sodomites as the Prophet witnesseth Isai. 1.19 Except the Lord had reserved unto us a seed wee should have beene as Sodome c. This the Lord did 1. to increase their sorrow and torment in seeing the destruction of their children 2. to shew his perfect detestation of that wicked nation whose very seed was accursed 3. Although those infants were not guilty of their fathers actuall sinnes yet it may stand with Gods justice temporally to chastise the children for their fathers sins as Davids childe begotten in adulterie died Perer. 4. God hath absolute power and free choice to shew mercy to whom he will and to withhold it at his pleasure 5. Gods judgements are secret yet most just Calvin 4. This destruction of the Sodomites by fire was a foreshewing of everlasting fire the vengeance whereof they now suffer Iude 7. therefore Hierome is deceived that saith Deum ad praesâ—ns reddidisse suppliciâ— ne in aeternum puniret that God did chastise them presently that hee should not punish them eternally Unlesse Hierome bee expounded to speake conditionally if they repented which it is not like they did Wee may therefore safely subscribe to the sentence of Saint Iude that the Sodomites are eternally punished for neither were there any just men left after Lot was gone out upon whom God might shew mercie neither is it like they did repent in that instant seeing they scorned Lots warning before neither can any temporall punishment whatsoever redeeme or buy our everlasting damnation QUEST XXIV Of the barrennesse of the ground where Sodome stood and the strange fruit there growing Verse 25. ANd all that grew upon the earth 1. Not onely for that time were the plants and herbs smitten but the earth was stricken with barrennesse for ever As the Psalme hath reference to this example 107.34 A fruitfull land turneth he into barrennesse or saltnesse for the wickednesse of the inhabitants Aristotle also witnesseth that the bitternesse and saltnesse of the water is such that no fish can live therein lib. 2. meteor 2. Borchardus also that spent 10. yeares in the viewing of that countrey saith that no grasse groweth there and that it alwaies smoaketh 1. pars c. 7. num 38. which is agreeable to that place of the Prophet Isay 34.9 The rivers thereof shall be turned into pitch the dust thereof into brimstone the smoake thereof shall goe up for evermore 3. Others also doe write that the fruit which there groweth is outwardly like other fruit but within the rine there is nothing but dust and ashes Ioseph li. 5. de bell Iudaio Solinus saith Fuliginem favillaceam ambitus extimae cutis cohibet that the goodly outward rine or skinne onely doth keepe in the filthy soily embers cap. 37. Pererius QUEST XXV Why Lot feareth to stay in Zoar. Vers. 30. HE feared to tarry in Zoar c. 1. Not so much for that the City was subject to earth-quakes and had divers times before beene thereby overthrowne whereupon it was called Bala of Balaug which signifieth to swallow or devoure and therefore Lot might thinke that now much more the same calamity might befall it in this fearefull tempest of fire and brimstone sic Hieron in tradition Hebraic 2. But rather Lot seeing the same sinnes to reigne in this place might feare lest the same punishment should overtake them wherein notwithstanding he sheweth his weaknesse in not staying upon the Lords promise Calvin 3. As also that fearefull judgement which fell upon his wife at his entring into Zoar might move him the sooner to depart from thence QUEST XXVI How Lot is said to be delivered for Abrahams sake Vers. 29. GOd thought upon Abraham and sent Lot out c. It may bee here questioned how Lot is said for Abrahams sake to be sent out when Saint Peter saith That just Lot was delivered 2 Pet. 3.7 he was then delivered for his owne righteousnesse by the Apostles sentence The answer here is not that Lot was delivered for his service to Abraham in Egypt in concealing Sarah to be his wife or following him out of his Countrey but 1. Lot was indeed principally delivered neither for Abrahams nor his owne righteousnesse but for the Lords owne mercy and goodnesse sake and it is most certaine that Lot should have beene delivered though he had not beene Abrahams nephew yet the Lord to testifie his love to Abraham and to encourage us one to pray for another doth shew how much the prayers of the faithfull prevaile with him 2. God is said to remember Abraham not what hee prayed but what God said to him that he would not destroy the righteous with the wicked Muscul. 3. As also it may be referred to the Lords first promise made to Abraham I will blesse them that blesse thee Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham but Gods gracious promise toward him Iun. QUEST XVII Whether Lots daughter were indeed ignorant that there was no man left alive but her father Vers. 31. THere is not a man in the earth to come in unto us c. 1. Origen thinketh that Lots daughters thought verâ—â—y that all the world had beene destroyed by fire as it is like that they had heard of their father that there should be a conflagration of the world but they perfectly understood it not But this is not like for they might easily have discerned from the hils the rest of the Countrey to be untouched and they came but lately from Zoar which was preserved 2. Some thinke further that this ignorance of theirs was invincible and remedilesse and by this argument would excuse their practice with their father sic Ioseph lib. antiq Irenaeus lib. 4. c. 51.
the age of Ioseph for divers reasons 1. By this it may be gathered how long Ioseph was a servant in Egypt from 17. to 30. yeares the space of 13. yeares whereof 3. he spent in prison the rest in service Mercer 2. But Ioseph for his thirteene yeares service was recompenced with 80. yeares of libertie prosperitie and honour for he lived till he was 110. yeares old which may also be a figure of the everlasting reward of the Saints which they shal receive for their short and momentarie afflictions here Perer. 3. This observing of Iosephs age helpeth towards the Chronologie of Iacob and Iosephs age for hence it is gathered that Ioseph nine yeares after when the seven plentifull yeares were past and two of famine was thirty nine yeares old and Iacob at that time an hundred and thirty yeares old then it will follow that Ioseph was begotten in the 91. yeare of Iacobs age foureteene yeares after his comming into Mesopotamia for Ioseph was borne in the end of the second seventh yeare of Iacobs service so that Iacob was 77. yeares old when hee went first into Mesopotamia Perer. 4. Iosephs age is expressed that it might appeare what wonderfull graces hee had received of God at those yeares of chastitie of patience of pietie of wisdome of knowledge of secrets of policie and government It is said that Iulius Caesar beholding the picture of Alexander in Hercules temple at Gades lamented that hee had done no worthy exploit at those yeares wherein Alexander had conquered the whole world But Ioseph here at the same age of thirty had shewed more true wisdome and vertue than either of them both Perer. 5. Likewise by this president of Ioseph made a governour at thirty wee see that at this age a man is fit for publike imployment David at that age began to reigne Ezechiel then prophesied Ezech. 1.1 Christ began to preach and Iohn Baptist Mercer 6. Lastly Iosephs age is expressed to shew how mightily the Lord wrought with him that the grave counsellers and Elders of Egypt were content to give place to his youth and be advised and ruled by him Calvin QUEST XIIII What food Ioseph laid up where and how Vers. 48. LAid up food in the Cities 1. It is not like that Ioseph gathered of all other fruits and provision as Ramban thinketh but onely of corne for other food could not have beene so well kept and the next verse sheweth that food ochell was gathered namely bar wheat Mercer 2. Iosephs wisdome appeareth that provideth barnes for every Citie that they should not need to travaile farre for food but have it provided at home 3. Where it is said till he left numbring it is like that Ioseph observed order in laying up of the corne and kept a talie of it he numbred it not of curiositie as David numbred the multitudes of his people but in a provident forecast to see what quantitie would suffice for every place Muscul. QUEST XV. Whether indeed Ioseph had forgotten his fathers houses as it seemeth by the name of Manasses formed of the word Nashah to forget Vers. 51. GOd hath made me forget all my labour and my fathers house 1. I doe not thinke with Calvin that this is to be imputed to Ioseph as a fault that would commit to oblivion his fathers house being entangled with this great honour and prosperitie for how could hee forget his father or fathers house unlesse he should together abandon his faith and religion and forget Gods covenant made to his father and his seed 2. Neither doth it helpe the matter to say with some that he did not forget his father but his brethren who are understood by his fathers house 3. Nor yet is this spoken by way of comparison that in respect of this great honour his fathers house his kindred and education was nothing as Mercer 4. But the words doe expound themselves he speaketh of the labour and affliction and great indignitie which he received at his brethrens hand in his fathers house the remembrance and griefe whereof his great preferment and honour in Egypt allayed and mitigated Iun. 5 But whereas it will be demanded if Ioseph had not forgotten his father how came it to passe that he remembred him not all this while nor sent unto him seeing Memphis the kings Citie was not above 40. mile distant from Hebron where Iacob dwelt It may be answered that whether by reason of Iosephs long affliction before in which time he might thinke his father to be dead or in respect of his most busie and troublesome imployment in the 7. yeares of plentie or because he would yet conceale his kinred he might forbeare to enquire after them it was the speciall worke of Gods providence so disposing that his brethren should first seeke unto him and bow before him that his dreames might take effect Mercer Augustine further thinketh that God so disposed that Ioseph all this while sent not to Iacob being not above 300. mile from him that Iacob by this meanes might be exercised with sorrow Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere God would by this meanes with the fire of tribulation purge Iacobs sinnes in this world ser. 82. de tempor But Augustine is deceived in the distance of Mephis from Hebron which was rather 50. than 300. miles for the Patriarkes could not carrie their corne so farre upon their beasts Thom. Anglicus and Pererius thinke that Ioseph had a revelation how his brethren should come downe to Egypt to buy corn But if this were so it is not like that Moses would have omitted it Theodoret thinketh that God so disposed that Iacob knew not of Iosephs being in Egypt lest he might have redeemed him from thence and so the occasion of the Israelites going downe into Egypt should have beene prevented this opinion and the first I preferre before the rest QUEST XVI When Egypt began to be affamished and what other countries beside Vers. 55. AT the length all the land of Egypt was affamished c. 1. For the first two yeares of famine the dearth was not felt in Egypt because private men might have laied up in store at home for themselves therefore the Latine text is here very corrupt that in the former verse where the true reading is in all the land of Egypt was bread readeth in all the land of Egypt was famine 2. Where the famine is said to be in all lands we must not understand all the countries in the world but these countries next adjoyning which came thither for corne vers 57. and so the Hebrewes especially apply it to be spoken of the countries Phenice Palestina Arabia which doe border upon Egypt 3. Some Hebrewes affirme that Ioseph before he would sell the Egyptians corne moved to have them circumcised and that there was much altercation about it It is like that he circumcised his owne two sonnes and instructed the
and handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Conâ—ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis
vapours so that they might be felt Perer. And it was so thicke that it hindred the light of the fire and of other artificiall lights Iunius QUEST XV. How the Israelites had light in their dwellings Vers. 23. BVt all the children of Israel had light where they dwelt The Hebrewes imagine that the light followed the Israelites whether they went yea though they pierced into the darknesse of the Egyptians it went with them but the text will not beare so much They had light in their habitations where they dwelt but I doubt whether they could carrie it to the habitations of the Egyptians I preferre rather the opinion of the author of the booke of Wisdome chap. 18.1 who saith that the Egyptians heard the voice of the Israelites but saw not their image but if the Israelites had brought light with them where they came the Egyptians should both have seene them and heard them 2. But this may be truly affirmed that not onely the land of Goshen had light but even these particular habitations where the Israelites dwelt being intermingled with the Egyptians had this light which was kept from the Egyptians though dwelling by them Simler QUEST XVI Whether the Egyptians used in the time of this darknesse any candle or fire light NOw concerning fire and candle light whether the Egyptians had any helpe or comfort by them while this darknesse continued 1. Neither is Cajetans opinion sound that barreth the Egyptians onely of the light of the sunne and stars and alloweth them candle and fire light for beside that this is contrarie to the text that in affirming that there was light to the Israelites denieth all light to the Egyptians by this meanes this plague of darknesse which was of all the most grievous should have beene no great burden unto them if they could have helped themselves with other lights 2. Some thinke that the fire of the Egyptians was put out and extinguished with some tempest that came with the darknesse Thostatus Which opinion the Septuagint favour adding that there was darknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempest but there being no such thing here spoken of it is but their imagination and beside it is unlike for the tempest and wind would have helped to disperse the thicke mists which darkened the aire and to have attenuated it 3. Wherefore it is most like that the aire was so thicke and the darknesse caused thereby so great that the light of fire and candle could not pierce it so Philo and Paulus Burgens Iun. Hereunto also agreeth that collection Wisdom 17.5 No power of fire might give light QUEST XVII How it is said no man rose up from his place Vers. 23. NO man saw another neither rose from the place 1. Not that the thicknesse of the aire was such that iâ— hindered their going or moving as Paul Burgens For if the aire had beene so thicke it would rather have hindered their breathing than their moving 2. Nor yet is it the meaning that they did not move themselves by the benefit of any celestiall or externall lights but by the meanes of such lights as they used in their houses for the Scripture absolutely saith that they did not rise up from their place that is at all 3. Some thinke the meaning to be this that they did not goe out of their houses their labour abroad and all other kind of businesses ceased and were intermitted because of the want of light but yet they might stirre up and downe in their houses Simler But seeing the text saith that they saw not one another if they were deprived of all sight it is very like that they had no list to move or stir up and downe 4. Wherefore it is more probable that the Egyptians did not move out of the place where they sate the word is mittachtan from that which is under them but as it is in the booke of Wisdome They were all bound with one chaine of darknesse chap. 17.17 And in the same place two reasons are given thereof Sometimes they were troubled with monstrous visions and sometime they swooned vâ—rs 14. That is either they were afraid to move from their place because of the monstrous visions and shapes which they seemed to see even in the darke or their owne perplexed conscience made them afraid And so as Philo saith Per silentium fame cruciabantur they in silence were pinched with fâ—mine three dayes togethâ—r one not being able to helpe another But they sate still mourning and complaining without comfort Sic Lyran. Thostatus Perer. QUEST XVIII When Pharaoh sent for Moses whether after the darknesse was removed or afore Vers. 24. THen Pharaoh called for Moses Here the doubt is how Pharaoh could send for Moses there being such a great darknesse that none moved from his place 1. This doubt were easily removed if Cajetans conceit be admitted that they had the use of fire and candle light but that is refuted before 2. Some thinke that they moved and stirred â—â—t to any ordinarie businesse but upon such necessitie occasion they might stirre Simler But this were to limit and restraine the Scripture where no need is which saith that none that is upon what occasion soever moved from his place and if Moses had come to Pharaoh while this darknesse continued he had also brought light with him But Pharaoh of all the rest saw no light for three dayes 3. Wherefore it is more like that Moses was not sent for to Pharaoh till the three dayes darknesse was over whereof this is some probabilitie because he intreateth not Moses as afore to pray to remove the darknesse which he would not have omitted to do being in such great perplexitie And he sendeth for Moses though the darknesse were over because he knew that Moses would not leave him but he feared that one plague would still follow another Iun. Perer. QUEST XIX Of the greatnesse of this punishment of three dayes darknesse THis plague of darknesse then was a most grievous punishment to the Egyptians Cicero maketh mention of a great darknesse for two dayes in Sicilia about the hill Aetna by reason of the breaking out of the flames thereof so that one could not see another lib. 2. de natur deor But this farre exceeded 1. They were bound with this darknesse as with a chaine every man to his place the husband man the shepherd the artificer or wheresoever any was either in the field or in the house so they continued as it is noted Wisd. 16.17 2. They had no use either of sunne light or fire light to solace and comfort themselves with 3. They were pinched and pined with famine not being one able to helpe another 4. They were terrified with monstrous shapes and visions which might appeare unto them in the midst of the darknesse for Satan was not behind to play his part with them being under his Kingdome of darknesse both of bodie and mind 5. They were perplexed in conscience and were readie to feare
is shewed before in the divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people
sunt for so also the flesh should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus
ut populus c. Moses feared but not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it
not yet gone downe to the people and therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here
Qua cum infideli habitat non est immunda c. she which dwelleth with an infidell is not polluted or uncleane For the unbeleeving husband is sanctified by the wife 1 Cor. 7.14 But the fornicator and much more the adulterer maketh the members of Christ the members of an harlot 1 Cor. 6.14 6. In hac vita secum innumera mala trahit This sinne of adultery and fornication bringeth an innumerable company of evils with it in this life beside the punishment of the next Cogitur vitam miseram infoelicem vivere he liveth a miserable and unhappy life Alienam domum trepidus ingreditur omnis timet liberos servos he entreth trembling into anothers house hee is afraid of every thing of the servants and the children c. Sic fere Chrysost. super Ioan. hom 62.7 Thom. Aquin. A woman committeth three great sinnes in the sinne of adultery she is first Sacrilega she committeth sacrilege in going against Gods ordinance in parting that asunder which God hath coupled secondly she is Proditrix she sinneth by betraying her husband under whose government she is and giving her selfe over to another for the woman hath no power over her owne bodie but the man and so likewise of the man 1 Cor. 7.4 Thirdly she is furatrix she committeth theft Ex alieno viro sibi constituit filios she getteth her children by another man Thom. in opuscul 8. This sinne of adulterie is one of those which excludeth out of the Kingdome of heaven 1 Cor. 6.9 and whoremongers among the rest shall have their part in the lake that burneth with fire and brimstone Revel 22.8 And in this world though adulterers and adulteresses should escape the censure of men as often they doe yet God will not suffer such to goe unpunished hee will judge them himselfe Heb. 13.4 Therefore the Wise-man setting forth the adulterous woman saith that shee forsaketh the guide of her youth and forgetteth the covenant of her God Prov. 2.17 God therefore will take revenge of such as transgressors of his covenant This made Ioseph that hee would not consent to the unlawfull desire of his Mistresse saying How can I doe this great wickednesse and so sinne against God Gen. 39.4 QUEST VII Adultery as well forbidden in the husband as in the wife FUrther it will here be enquired whether this precept Thou shalt not commit adulterie doth not indifferently binde both the man and the woman that as well the husband as the wife if hee goe unto any strange flesh committeth adulterie In Augustines time men tooke unto themselves great libertie herein and it was growne to be such a generall custome ut jam mulieribus fere persuasum sit licere hoc viru sed non licere mulieribus That women are almost now perswaded that it is lawfull for men but not for women for it is often heard that the wives have beene brought to the market place to be punished quae facto cum servis invent a sunt which have beene found with their servants but it was never heard of that a man was set in the market place qui inventus est cum ancilla which was found with his maid Augustine by divers reasons overthroweth this wicked custome shewing that it was par peccatum a like sinne both in the husband and wife and in the like sinne that the man seemeth more innocent facit non divina veritas sed humana perversitas not the divine veritie is the cause but humane perversitie Then he useth these perswasions 1. From the faith that is made mutually by both the husband and the wife unto Christ Quod à me exigis redde mihi fidem tibi debeo fidem mihi debes fidem Christo ambo debemus c. That which thou exactest of me render unto me I have plight thee my faith and thou hast plight me thy troth we both have plight our faith unto Christ c. 2. He reasoneth from the like Noliteire vos quò eas sequi non vultis Yee men got not that way wherein you would not have your wives to follow say not I goe not to another mans wife I goe unto my maid Vis ut dicat tibi uxor tua c. Wouldest thou thy wife should say unto thee I goe not to another womans husband I goe unto my man or servant 3. From the preeminence and superiority of man Say not we cannot Quod potest foemina vir non potest Can a woman forbeare and cannot a man For what illa carnem non portat c. is not shee also flesh and bloud was not the woman first beguiled of the Serpent But you will say that the woman may easily avoid adulterie because shee is held in by the watchfulnesse of her husband and by the terror of humane lawes Multa custodia faciunt foeminam castam virum castum faciat ipsa virilitas Many keepers make a woman chaste and let manhood it selfe make the man chaste nam ideo mulieri major custodia quia major infirmitas for therefore a woman had need of more strait keeping because shee is the weaker her husband and the terror of lawes watch over her and God watcheth over thee To this purpose Augustine 4. Further the very letter of the precept which in the Hebrew is put in the Masculine to tineaph Thou that is the man shall not commit adulterie Augustine well inferreth that although it be onely expresly forbidden to the man Thou shalt not covet thy neighbours wife Ista lex non solum viris sed foeminis data est Yet this law is not onely given unto men but unto women also and so this precept as well bindeth women as men as all the rest of the Commandements doe Thou shalt not kill Thou shalt not steale c. August qu. 71. in Exod. 5. Lastly the Apostle sheweth that as the woman hath no power of her owne bodie but the husband so neither hath the husband power over his owne bodie but the wife 1 Cor. 7.4 and therefore as well the one as the other are restrained of all carnall libertie to goe unto strange flesh QUEST VIII Whether adulterie be a more grievous sinne in the man or the woman BUt this being agreed upon that adulterie is a sinne as well in the husband as in the wife it will further be demanded in which of them it is a greater sinne or whether it be not equall in both 1. Augustine thinketh as is shewed before that it is par peccatum a like sinne whether in the husband or in the wife And Thomas addeth further that in the time of the law there was not an equalitie for the man among the Jewes might have many wives but not the wife many husbands Ideo matrimonium nunquam statum perfectum habuit nisi in lege Christi Therefore matrimonie had never any perfect state but under the law of Christ. But to this it may be answered that the institution of matrimonie being first made in Paradise
worthy to be more punished Simler 3. Potest haberi aliqua praesumptio quòd vellet restituare There is some presumption that he would have restored it having neither killed nor sold it Lyran. 4. Truculentior est majus damnum intulit c. He is more cruell and bringeth greater losse to the owner that selleth or killeth it than he that keepeth it 3. Thomas further giveth these reasons why a more grievous punishment is inflicted for some faults more than other 1. Propter quantitatem peccati For the greatnesse of the sinne 2. Propter peccati consuetudinem c. For the custome of sinning 3. Propter multam delectationem For the more delight in the sinne 4. Propter facilâ—â—atem commâ—â—eindi c. For the more easie committing of sinne All which doe concurre in this case for both he sinneth more that stealeth and selleth or killeth and it seemeth he is more expert and accustomed and taketh greater delight and useth more facility in his busines QUEST VIII How a man is to make recompence of the best of his ground Vers. 5. IF a man hurt field or vineyard c. he shall recompence of the best c. 1. All kinde of hurting another mans ground is here forbidden as either with trampling of his cattell as he passed by or feeding Lyran. And if this hurt be done unwittingly by the straying of the cattell without the owners privity he is to make it good how much more if he doe it of purpose or in craft Gallas 2. Some thinke he is to make good the losse by giving ground and all to make his neighbour amends But that need not seeing he trespassed only in hurting the fruits of his neighbours ground it is sufficient to make satisfaction in that wherein the wrong was done 3. Neither if the hurt were done in grasse onely must the trespasser make recompence with the principall of his fruits as corne and such like as Oleaster but in the same kinde it is sufficient to make restitution wherein the trespasse was done 4. Neither is the meaning that if a man did a little hurt in his neighbours ground that all the best of his ground should pay for it but so much for so much Tostat. qu. 4. 5. There was a Law among the Romans that the beast qua panperiem fecerat which had done any dammage to another dederetur noxae should be delivered over to make good the hurt But that must be understood when the beast of it selfe without the masters fault did any hurt but here it is either the masters wilfulnesse or negligence that his cattell spoile his neighbours vineyard Gallas 6. And as the Law is here concerning vineyards and fields so it holdeth in the rest as orchards gardens pastures and the like Lyran. QUEST IX Of the breaking out of fire and the dammages thereby Vers. 6. IF fire breake out c. 1. This is meant of such kindling of fire when praeter intentionem acceâ—dentis c. when any hurt commeth of it beside the intention of him that kindled it Lyran. For they which did of purpose set stackes of corne or houses on fire were worthy of greater punishment By the Civill law vel decapitatur vel comburitur vel bestiis subjicitur he was beheaded burned or cast to the beasts can poenitent 40. By the Canon law he was to be excommunicated Caus. 23. qu. 8. cap. 32. or to want buriall if restitution were not made ibid. cap. 33. and he was enjoyned three yeeres penance can poenitent 40. 2. Such breaking out of fire then is here understood when any made a fire in the field as husbandmen use to doe in August to burne up the stubble to make their ground more fruitfull and some casualty happened the fire being carried of the winde or lighting upon some hedge Tostat. Though no mention be made of the neighbours house and barnes yet under one kinde the rest are understood Marbach 3. If it catch thornes This Cajetane thinketh to be one of the dammages which must be made good if it catch the hedge or corne but it rather sheweth the meanes whereby the fire increaseth and is dispersed by taking hold first of the hedge and so finding combustible matter goeth further Some understand this to be meant of such thornes as husbandmen use to set about their corne to keepe it from cattell Oleaster But it is better referred to the hedge where with the fields are sensed Simler 4. There are three things named which may receive hurt by the fire either the corne reaped and gathered into shocks or stacks or the standing corne not yet cut downe or the corne that is mowed or reaped but yet not gathered together which is meant by the field which three the Septuagint expresse by these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corne floore where the corne is stacked as in barnes the eares of corne standing and the field under corne also understand hay and trees and such like Lippoman 5. Here then a man is punished for his negligence because he kept the fire no better as if he kindle a fire in a windy day or in a place open to the winde or neere unto a wood or hedge where there is matter fit for the fire Otherwise if he used all diligence and foresight and there fell out any casualty by any other accident and not by his default as if any hairy beast comming by chance do catch the fire as a cat or dog it seemeth that in this case he is not bound to make good the losse for the fire did not breake out now from him Lyran. Of this kinde was that hurt which was done to the Philistims corne when Sampson tied firebrands betweene the fox tailes which running among their corne set it on fire Tostat. 6. Now this difference may be observed betweene this Law which enjoyneth full restitution to be made and the former where for the feeding of anothers grounds or otherwise hurting of it by cattell only satisfaction is to be made out of the best of the others grounds because where the fire setteth in the whole is spoiled but where beasts breake in that onely is spoiled which they feed or trample upon and therefore here amends is made only for part there for the whole Tostat. QUEST X. Why the keeper of things in trust is not to make good that which is lost Vers. 7. IF a man deliver his neighbour money or stuffe to keepe c. 1. The Law is this that he which hath received another mans good of meere trust to keepe if it be lost not through his fault as if it be pilfred or stollen away the keeper in trust is not to make it good and the reason is because he receiveth no profit by keeping but did it of good will and therefore there is no reason that he should be punished for his kindnesse Simler Hereunto agreeable is the Law of Alexander Periculum depositi casu accidens penes deponentem est
unwrought but spun into yame as it is said afterward c. 35.25 that the cunning women did spinne with their hands and brought the spunne worke c. Some thinke that this was a yellowish colour because in India there grow hyacinth flowers of a colour like unto gold Osiand Borrh. Iosephus saith that they offered also white wooll beside the purple but the usuall reading to take it for a blew or azure colour is more probable Vatâ—b Because the Saphire is of a skie colour which the hyacinth resembleth Lyran. at is before shewed 2. The next word is argaman which signifieth not the crimson colour as R. David thinketh which R. Saadiah understandeth to be the next colour which followeth and it seemeth that this word is derived of ragam which the Hebrewes take to signifie a Prince whereof the Latine word regeâ—â— a King may seeme to be derived this their was such a colour as was used by Princes and Nobles which was the purple colour Oleaster As the rich man Luk. 1â— is described to be clothed in purple This colour is made of a kinde of juyce or liquor which is found in a certaine shell fish called Purpâ—â—ta the Purple 3. The third colour is tolaghath shani which is the skarlet double died Some doe thinke that both these words betoken the same thing namely coccinum the skarlet colour so also translateth Montanus and the Chalde useth but one word which signifieth skarlet but the first word tolaghath is a worme as Psal. 22.6 I am a worme and no man And it properly betokeneth a worme of red colour as Isai. 1.18 If your sinnes were red catolagh as the red worme for that colour was made of a certaine worme The other word shani is derived of shanah which signifieth to iteâ—ate to double Oleaster And it is taken for a skarlet which is a deepe red double died So the Septuagint Latine Vatab. Iun. And sometime it is put alone without any other word Isai. 1.18 cashanim as the double die meaning crimson or skarlet dibapha twice died because those colours use to be double died or died in graine R. Saddiah taketh this tolaghath shani for the crimson So also Osiand But one of the words shani is rather taken for that colour being used alone as Isai. 1.18 these two words together then betoken a deepered double died QUEST VII What shesh was which the most doe translate silke 4. The next word shesh 1. Some take for silke as Osiander and so our great English Bible readeth but seeing no colour is expressed it seemeth it was such a thing as would take no other die but was of a perfect white colour which cannot be silke that is most apt of all other to take colour and therefore we usually call the best taken colours a silke die Borrh. 2. Iunius thinketh it was xylinum a kinde of fine cotten or gossipine which groweth in Egypt whereof Plinie maketh mention lib. 18. cap. 1. 3. But rather it is held to be genus lini candidissimi a kinde of fine linnen made of most fine threeds which was much used in Egypt and the chiefe men did weare garments made of shesh of this fine linnen as when Pharaoh exalted Ioseph he caused him to put on such a robe Gen. 41. Oleaster The Septuagint reade also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely that which we call sericum silke but fine linnen they use also another word which signifieth twisted which is not in the originall which they adde by way of explanation that they brought it readie twisted These foure colours the Hebrewes say did expresse the foure elements the red the fire the blew the ayer the purple the water because of the fish whence it is the white linnen the earth out of which it groweth so by the Tabernacle in a manner the whole world was represented Pelarg. Pellican QUEST VIII Whether they used badgers skins Vers. 5. BAdgers skinnes 1. Some thinke they were oxe skins or bull hides Tostat. But the word techashim hath no such signification 2. Neither doth it signifie blew skins as the Septuagint of an hyacinth colour or pelles ianthinas skins of a violet colour as the Latine for this were an uncertaine description not to set downe what kinde of skins they should be 3. The Hebrewes in their Talmud say it was a beast that had a spotted or spekled skin but what beast it was they know not 4. The received opinion is that they were Badgers skins for so the word techashim may seeme to have some affinitie with the word taxo which signifieth a badger and beside badgers skins might serve well for the utmost covering of the Tabernacle to defend it from the raine they also used to make shooes thereof Ezech. 16.10 Such a kinde of skin in Spaine they make their targets of which they use in their skirmishing for lightnesse Oleaster These badgers skins were the utmost covering of the Tabernacle next under that was the covering of red ram skins and under that the covering made of goates haire and the undermost were the curtaines made of purple and blew silke Tostat. qu. 5. QUEST IX What kinde of wood the wood shittim was Vers. 5. WOod of shittim 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wood that corrupted not so also Iosephus saith they brought materiem ligneam contra cariem firmam a certaine kinde of wood not apt to consume but it seemeth here to bee a proper kinde of wood though of that qualitie that it might continue and endure 2. Some take it for the box tree some for the pine tree the Hebrewes to whom consent Iunius Vatablus thinke it to be a kinde of Cedar But Oleaster objecteth that place Ezech. 27.7 where the word shot of the same originall that shittim is signifieth an oare whereupon he conjectureth that this was not the cedar or pine which are unfit to make oares of because they endure not under the water he therefore taketh it to be a kinde of wainscot which is used in Noble mens houses whereof there is great store in Germanie 3. I incline rather to Hieroms opinion who thinketh it was a kinde of white wood like unto the white thorne which grew in the desert it was both a lasting wood and of white colour and the place where it grew seemeth to be called thereof Abel shittim where the Israelites encamped Numb 33.49 and there they abode a good while chap. 25.1 Gallas but what certaine kinde of wood it was it is now hard to define QUEST X. Whence they had their shittim wood BUt the question here further is whence the Israelites had this shittim wood 1 It is not like that they grew about mount Sinai as some thinke for then it had beene an easie matter to have provided of this kinde of wood there being so great store of it and at hand that they needed not to be specially admonished to bring shittim wood and it seemeth chap. 35. vers 24. that every
it must be either of cleane beasts or uncleane but the uncleane nor â—â—y part thereof were not to bee brought into the Tabernacle The cleane beasts were of two sorts either such which they might eat of but not sacrifice as the Hart the Rocbuck and the like but these being uncleane in respect of any religious use because they were not to be sacrificed no part thereof was to be brought into the Tabernacle And as for the cleane beasts which might â—e sacrificed the fat thereof was to be burned upon the Altar Tostat. qu. 6. 2. These spices were of two sorts some were to be tempered and incorporate together to make a soft and liquid ointment and some to be beaten to powder to make a sweet perfume they were to bring them not mixed or compounded but in their simple nature for neither did they know how to compound them but Moses by Gods direction shewed after how they should be made and beside if they had brought the ointment and perfume ready compounded there had beene danger lest they should have prophaned it for their private uses which is straitly forbidden chap. 30. Tostat. qu. 8. QUEST XIV Of the mysticall and morall application of these divers oblations COncerning the spirituall application and end of these divers oblations 1. Beda doth mystically interpret them by the gold he understandeth a sincere faith more precious than gold by silver the confession of faith by the blew or silke colour the lifting up of our hearts to heaven by the purple the sufferings and passions which are endured for the truth by the double scarlet the two fold love of God and our neighbours by the silke the chastity of the flesh by the goats heire whereof they made sackcloth repentance 2. But Rupertus application is more fit and lesse curious by these divers oblations he understandeth the divers gifts which God hath bestowed upon his Church As some he gave to be Apostles some Prophets some Evangelists Haec grandia dona aurum argentum sunt c. These great gifts are as the gold silver and precious stones whereby the spirituall Temple is built 3. Likewise Procopius maketh this morall use that as here the Lord accepteth not only the gold and silver sed neque laâ—aem caprinam aspernatur c. so neither doth he despise even the goats haire if it be offered with a franke mind c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith as our blessed Saviour commended the devotion of the poore widow that threw two mites into the treasury QUEST XV. Of the signification of the Sanctuary and wherefore it was ordained Vers. 8. ALso they shall make me a Sanctuarie 1. Some Hebrew Rabbines as R. Abraham Ab. Ezra doe very curiously by the Tabernacle decipher the three worlds the Intellectuall world where is the seat of God with his Angels for so over the Arke was Gods mercy seat and the Cherubims stretching their wings over it represented the Angels and blessed Spirits And the Materiall world as they would have the blew covering to signifie heaven the vaile the clouds the seven lampes the seven planets by the fire on the Altar and the water in the laver they understand the element of fire and water So the third world which is called the little world which is within man they would have represented by this Tabernacle as in the Arke there were two tables so there is in mans minde understanding and reason as there were divers instruments in the Tabernacle for divers purposes so in man there are divers organicall parts for the naturall functions and operations And in this curious manner the Rabbines goe on pleasing themselves in their owne fansies whereas the Lord ordained not his Tabernacle for any such end or purpose but onely that they might have a place where to professe the worship of God that he might dwell among them and shew them comfortable signes of his presence in hearing their prayers and granting their requests 2. Yea these Rabbines to their curiosity adde impiety for they thinke that God ordained the Tabernacle and the instruments of divers figures and divers mettals Vt diversae virtutes à coelestibus influxae recipiantur c. That thereby divers vertues should have their influence from the celestiall bodies and to this end they say the Temple was afterward built at Jerusalem because of some supernaturall influence in that place more than in others In which Rabbinicall assertion Ab. Ezra bewrayeth 1. Both impiety making God as an Inchanter or Sorcerer working by figures and mettals as Magicians in their inchantments observe such things whereas the Lord by his Law condemneth all such superstitions 2. As also absurdity tying the Lords supernaturall working to certaine places and instruments Gods naturall operation indeed is exercised by such naturall subordinate meanes as he hath appointed but his supernaturall worke is not limited to places nor meanes 3. Likewise an impossibility followeth in making corporall and materiall things the instruments to convey spirituall graces whereas spirituall things are not derived but by spirituall meanes Tostat. qu. 9. 3. But the true ends wherefore the Sanctuary was ordained where these First the Historicall that seeing God had made the Israelites a peculiar people to himselfe that they might have a peculiar kinde of worship from all other nations therefore God appointeth a certaine place with certaine persons and Ministers by whom certaine rites and ceremonies should be performed whereby he would be worshipped with more reverence sanctity and purity than the Gentiles worshipped their gods Tostat. qu. 9. Secondly for the mysticall end Beda saith that this earthly Tabernacle representeth the heavenly unto the similitude whereof we should conforme our selves in earth Si ad Angelorum in coelis consortia tendimus debemus vitam eorum in terris c. imitari If we tend to enjoy the company of Angels in heaven we should imitate their life in earth The Tabernacle also signifieth Christ by whom God is worshipped and in whom God doth manifest himselfe unto us Simler Thirdly every faithfull man is this Temple of God as the Apostle applieth it Ye are the temple of the living God as God hath said I will dwell among them and walke there Whereupon Bernard maketh this morall application Et nos mundemus conscientiam nostram c. And let us purge our conscience that when the Lord commeth paratam in nobis inveniat mansionem he may finde in us a mansion prepared QUEST XVI How the Lord is said to dwell in the Sanctuary Vers. 8. THat I may dwell among them 1. God hath three kinde of temples Habitat principaliter in seipso c. He dwelleth principally in himselfe because he onely comprehendeth himselfe as Apocal. 21.22 The Lord God almightie and the Lamb are the temple of the celestiall Ierusalem Habitat Deus in doâ—â— sacrata c. God also dwelleth in his sacred house by that spirituall worship which is
the contemplation and praise of God by the table of shew-bread the active life of those which are given unto good workes by the golden candlesticke such as both in words and workes in contemplation and action doe shine as lights Ribera 6. But these mysticall diductions are somewhat curious Yet thus farre these typicall ceremonies may safely be extended the Arke signifieth the presence of God in Christ the table of shew-bread the family of Christ which is nourished and fed by him by the golden candlesticke the manner of administration in the Church is represented which the Lord doth illuminate by his Spirit Iun. in Analys Rupertus by the bread understandeth the true bread of life which is Christ Jesus so also Marbachius Ferus by the incense upon the bread collecteth that we must joyne prayer and thanksgiving with the preaching of the word by the crowne is signified the hope of everlasting life where wee shall sit downe at Christs everlasting table in heaven Simler By the twelve loaves the whole Israel of God which is fed by his word Borrhaius And they were taught hereby quod Deus panem largâ—tur that God giveth bread and food Tostat. qu. 28. and that their very meat is consecrate unto God and therefore should feed soberly and reverently as in his presence Calvin And by the vessels of gold all Christians should learne ut dent operand ut vasa sint aurea non fictilia to doe their endevour that they may be vessels of gold vessels of grace and election not earthen vessels and vessels of wrath Osiander QUEST XLII Of the forme and fashion of the candlesticke Vers. 31. ALso thou shalt make a candlesticke of pure gold of worke beaten one with the hammer c. 1. Iosephus is deceived in his description who saith that this candlesticke was ex aurâ— fusili sed non solido of molten gold and not solid whereas it was of one solid worke beaten out with the hammer In another place also he saith it was made of iron covered with plates of gold If it be answered for Iosephus that he speaketh of some other candlesticke which was afterward made of iron it is not like that any time the Israelites were so destitute of gold but that they had sufficient to make one candlesticke Tostat. quaest 29. 31. 2. By this description of the candlesticke it is evident that the picture which is to be seene in Rome of the golden candlesticke which Titus brought from Jerusalem and carried in triumph is not right because it is not set forth with boules knops and flowers as this is Ribera 3. The fashion of the candlesticke was on this manner the shaft went upright and stood in the middest upon his feet and from this shaft went out 6. branches 3. on the one side and 3. on the other one above the other which went out by couples one on the one side and over against it one on the other side neither were they all of one length for the nethermost branches were longest and the uppermost shorter so that they all were of one height above Tostat. 4. The body or shaft had foure boules like unto open almonds and as many round knops and as many flowers And under the first knop came out the first two branches and so under the second and third and in the top after the branches were gone forth were the fourth boule knop and flower Beda So likewise in every one of the branches there were three boules as many knops and flowers R. Salom. and Montanus with whom agreeth the description in the Geneva Bibles make in every branch three boules but beside but one knop and one flower because vers 33. it is said three boules in the plurall and but one knop and one flower in the singular number But Lyranus with whom consent Cajetan Tostat. qu. 31. and Ribera thinke better that every boule had his knop and flower to be answerable to the worke of the shaft which had foure boules and as many knops and flowers vers 34. So also Beda 5. Beside Montanus is of opinion that the uppermost lilies or flowers served for the sockets or lampes where the oile was put to feed the light so also Pelarg. Genevens But the flowers only were made for ornament Calvin And beside the boules knops and flowers there were seven lampes as vers 37. after the description of the shaft and branches with their knops and flowers it is said Thou shalt make thee seven lampes thereof So Tostatus quaest 29. and Ribera and 1 King 7.29 mention is made of lampes beside the flowers which lampes were also made out with the hammer as the rest were for the whole candlesticke with every part thereof was appointed so to be made 6. But whereas it is added To give light toward that which is before it vers 37. Cajetanes and Oleasters observation is somewhat curious that because these lights shined directly to that part which was before it that is toward the table of shew-bread right over against it that every socket had râ—strum in 〈◊〉 parte a certaine nosle hanging out whereby it cast light forward but indeed the meaning is that is was to cast light toward that which was before it that is every way as Iunius translateth QUEST XLIV Of the place where the candlesticke stood NOw further it is to be considered 1. That there was but one candlesticke in the Tabernacle made by Moses which was sufficient Salomon indeed afterward made ten lampes whereof five stood on the one side and five on the other 1 King 7.29 because the Temple was wider and larger Iosephus saith he made ten thousand candlestickes But it is like the place is corrupted and ten thousand put for ten 2. The place where this candlesticke was placed was not in the most holy place for thither the Priest went but once in the yeere but the lampes of the candlesticke were renued daily neither did it stand in the outward court which was open for then it had beene subject to wind and weather Ribera And there was the Altar of burnt offering whereon the fire burned continually and never went out Tostat. The place was therefore in the Sanctuary next unto the most holy place where because it was continually covered over there was necessary use of this light for the daily service and ministration of the Priests there Tostat. quaest 29. QUEST XLV Whether the candlesticke were made to Moses hand Vers. 37. ANd thou shalt make thee seven lampes c. 1. Here that slender conceit of the Jewes is confuted that thinke this candlesticke was made to Moses hand because it was so curious and full of worke that Moses could not tell how to make it for it is here directly said unto Moses Thou shalt make thee seven lampes if then he caused to be made one part of it it is certaine that he did so in the rest of the parts and afterward chap. 31.8 Bezaliel and Ahâ—liah were appointed
the vessels or instruments of the Tabernacle as to make hammers of for the Levites to take downe and set up the Tabernacle as also hatchets to cleave the wood and knives to slay and dresse the sacrifices qu. 5. QUEST VIII Whether the grate made to the Altar were set within or without Vers. 4. THou shalt make unto it a grate like networke 1. Some thinke that this grate was put on the outside of the Arke and compassed it round about a cubit and halfe from the bottome and it was rather ad pulchritudinem quam necessitatem for beauty and comelinesse of the worke than for any necessity And within they say the Altar was filled up with earth whereon the sacrifices were burnt Tostat Lyran. following R. Salomon So also Osiander Pelarg. Marbach And Cajetane defineth how large this grate was 20. cubits square to compasse the Altar round about and a cubit and halfe high from the ground And that it was made like unto a sieve with networke with small holes that both the fire might be seene thorow it and yet it might keepe the winde from the flame Contra. 1. The text sheweth that this grate should be in the middest of the Altar but if it compassed it round a cubit and halfe high it was not all in the middest it was as well in the bottome as in the middest 2. If this grate were without it should seeme to bee of no great use and as it were a superfluous part for it was unfit being full of holes to keepe off the winde and the Altar was compassed with boords round that it needed no such defence 3. And if this grate were not placed within the chiefe and principall part of the Altar should be omitted where the fire should be made and the sacrifices burnt 4. Whereas they say it was filled up with earth in the middest Ribera sheweth it was rather raised with stones which he would prove by that place 1 Macchab. 4.44 where it is said They destroyed the Altar of burnt offering which was defiled and laid up the stones upon the mountaine c. till there should come a Prophet that should shew what should become of them But it seemeth that Altar was made all of stone and not filled only with stones for to what end should they be reserved if they had beene rough and unwrought stones and the rest of the Altar had beene as well defiled as the stones if it had not beene all made of stone 2. Some Hebrewes are of opinion that the Altar was ten cubits high and this grate served as a step for the Priests to stand upon and minister upon the Altar which was three cubits above the grate which they say covered seven cubits below so that where the Altar is said here to be three cubits high they say that part of the Altar is only meant that was above the grate Contra. 1. But it had not beene possible to have carried an Altar of that heighth upon barres which were made to beare it vers 7. and seeing the grate came up to the middest of the Altar if it were ten cubits high then there must be five cubits still remaining above the grate which had beene too high for any man to reach unto This grate was not then made for any such use to stand upon 3. Some thinke that this grate was put within the Altar and that it had an hearth beneath about the middest of the Altar with a doore in the side to put in the coales and take out the ashes and the grate was in the top almost equall with the brim of the Altar whereon they laid the sacrifice which was consumed by the flames which ascended thorow the grate So Beda whom Ribera followeth and Oleaster Contra. 1. This opinion seemeth to be grounded upon the errour of the Latine Translator who interpreteth the word carcob which signifieth the circuit or compasse arula the hearth thus reading chap. 38.4 he made a brasen gate of networke and under it in the middest of the Altar an hearth whereas the true reading is this under the compasse of it beneath in the middest of it 2. The grate was in the middest of the Altar therefore not in summitate in the top as Ribera 3. If any such doore had beene made in the side it is like it should not have beene omitted in the description of the Altar it being so necessary a part 4. And this opinion is contrary to the text Levit. 1.8 where it is shewed that the sacrifice should be laid upon the wood they were not then put asunder Tostatus urgeth this place which Ribera only answereth denying that it concludeth any such thing standing upon the Latine text which only hath desuper ordinantes laying in order above which he understandeth of the grate whereas the words according to the originall are they shall lay the parts in order upon the wood 4. I preferre then the opinion of Iosephus Cratem pro facula superpositam habens That the Altar had this grate in stead of an hearth and that the ashes and imbers fell thorow it to the ground So also Iun. Montanus and the ashes so falling downe to the ground might be conveniently taken thence by the Levites Lippoman This best agreeth to the description for thus wee shall have an hearth for the Altar which otherwise should be omitted the Altar shall be left hollow vers 8. and the grate is placed by this meanes just in the middest being put within the Altar and so resting in the middle It was made like unto net-worke with small holes not very wide for then not only the ashes but the fire and some parts of the flesh might have fallen thorow Iun. Cajetane also giveth this note that it is resembled both to a sieve or grate and to a net ut aliquid cribri aliquid retis intelligeremus that we should understand it had part of a sieve part of a net it was in fashion like a net but the holes were small as in a sieve QUEST IX Of the rings of the Altar whether they were put to the grate or to the Altar Vers. 4. ALso upon or at the grate shalt thou make foure brasen rings c. 1. The Latine Interpreter and they which follow him are driven here to a great streit for in this place he readeth Quos pones subter arulam altaris Which rings thou shalt put under the hearth of the Altar Here he maketh the rings under the hearth which was under the grate but chap. 38.5 he readeth Fusis quatuor annulis per toâ—idem reticuli extremitates He cast foure rings by the foure ends of the net or grate Then were the rings both above the hearth for so the grate was and under it Tostatus is driven to this shift to say that they were secundùm unum modum subter in one respect under it in another above it in respect of the heighth of the Altar the rings were under it but
more fully and clearely than we can see him here not that indeed the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire
manners 3. Confut. The Pope Nimrod and Antichrist AS old Babylon was the beginning of the Kingdome of Nimrod vers 10. so Rome the second or new Babylon is the head of the Kingdome of Antichrist the Nimrod of the world that hunteth mens soules as the other did tyrannize over their bodies Muscul. 9. Places of Morall observations 1. Moral The wicked mixed among the righteous Vers. 1. WHere the sonnes of Noah are reckoned together Cham is set in the middest betweene Sem and Iapheth wherein is shadowed forth the state and condition of the Church that Chamites hypocrites and ungodly persons in the visible face of the Church are mingled among the midst of the faithfull Muscul. 2. Moral The prosperity of the wicked continueth not long WHereas Nimrod of Chus of Cham beganne first to be Lord over his brethren and Canaan with his sons inhabited the best parts of the world it will be demanded how that curse upon Canaan tooke place that he should be a servant to his brethren The answer is that the ungodly may flourish for a time we must doe as David did Enter into Gods Sanctuary and consider their end Psal. 37.17 for in the end when the wickednesse of Canaan was ripe they were cast out of that pleasant land and made servants to Israel of Sem. CHAP. XI 1. The Method and contents of the Chapter THis Chapter hath two parts 1. It entreateth of the attempt of the carnall and worldly sort in building the tower of Babel where is expressed first their attempt with the circumstances 1. Who they were vers 1. 2. Where vers 2. 3. Of what matter vers 3. what they went about to build a tower 4. Wherefore to get them a name vers 4. Secondly the disappointing of this their purpose by the Lord his consultation vers 6 7. the execution 8 9. 2. The second part containeth a genealogie of the faithfull first of Abrahams progenitors from vers 10. to 27. described every one 1. by their names 2. their age both before they begat children and afterward 3. their issue first of the righteous then of other sonnes and daughters secondly of Abraham his birth with his children vers 27. his marriage vers 29. his travell departing with his father out of Chaldea 2. The divers readings v. 2. It came to passe S. Ch. it fell out Tr. and as c. G. when they went B. it was as they went A. heb as they went in the beginning Ch. as they went from the East cat v. 4. Before we be dispersed S.H. lest we be dispersed cater pen. lest c. v. 5. The Lord appeared to be revenged over the worke of the City Ch. the Lord came downe to see c. caet Which the sonnes of Adam had made H. sonnes of men cater 7. That they heare not S.H. Ch. understand not one anothers speech cat shamang to heare understand 9. The name was called confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Babel cat ballall to confound 12. Arphacsad lived an hundred five and thirty S. five and thirty caet and begat Cainan S. the rest have not Cainan 13. Arphaxad lived 430. yeares S. 303. yeares Hier. 403. yeares câ—t And Cainan lived an 130. yeares and begat Sela and Cainan lived after he begat Sela 330. yeares and begat sonnes and daughters all this is added by the Septuag which is not in the Hebrew 14. Sela lived an 130. S. 30. yeares caet 15. And he lived 330. yeares caeter 16. For 34. the S. read an 134. vers 17. for 430. they read 370. vers 18. for 30. yeares the S. have an 130. vers 20. for 32. yeares they read an 132. vers 22. for 30. yeares the S. read an 130. vers 2 4. for 29. yeares an 170. yeares vers 25. for an 119. S. read an 125. 28. ante before H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of Thare S.T.B. Thare yoâ— living Ch. before the face heb P. that is in the presence 30. Sara S. Sarai caeter sic etiam hebr 31. Out of the region of the Chaldeans S. from Vr of the Chaldeans caet and they came to Araâ— H. Ch. Haran B.G. Charran S.T.P. so it is read Act. 7 heb Charan 3. The Explanation of doubts QVEST. I. Who and from whence and for what they came that built Babel Vers. 1. All of one speech vers 2. went from the East 1. By this it is evident that all the world at the first used but one language which was the Hebrew tongue preserved still in Hebers familie but whether they used the same dialect and stile of speech as Aben Ezra and the same manner of pronouncing as Cajetane thinke is uncertaine 2. These that came into the Plaine were not as Cajetane thinketh some certaine men or as Rasi onely the posterity of Sem whom Ramban confuteth but generally all for the language of the whole world was confounded and changed at the building of the Tower But Abraham could not be of this number as Aben Ezra being yet unborne And whither Noah removed it is uncertaine but it is most sure that he joyned not with the unruly company in their proud enterprises 3. They came from the East that is that part of Armenia where the Arke landed being afraid at the first as Iosephus conjectureth because of the late floud to leave the hilly Countrey But by degrees they descended first dwelling in the hils afterward at the bottome and foot of the hils then they sought into the plaines either to seeke more roome for their multitudes that were increased or of an ambitious minde not contented with their lot or for both 4. They came into the land Sinhar or Singar not in Pontus as the Hierosolim but in Mesopotamia where is the hill Singara which Rupertus will have to signifie excussio dentium the smâ—ting out of the teeth because their language was smitten which is caused by the teeth for so shingar may be derived of Shen a tooth and gaurah to evacuate 5. Neither is it like that they beganne to build Babel as soone as they came into the Plaine or that they were penned up an hundred yeares in the hillie Countrey of Armenia for so long it was from the floud to the confusion of the tongues but after they were descended into this plaine Countrey then when they espied their time they entred into this consultation QVEST. II. Why they built of bricke Vers. 3. COme let us make bricke c. The reason why they resolved to build of bricke was neither for the continuance as Iosephus thinketh for though bricke buildings are very durable as Plinie testifieth there were to be seene at Babylon that had lasted 700. yeares yet edifices of hewen stone are stronger as it is Isay 9.10 The brickes are fallen but we will build with hewen stones 2. Neither did they so as some imagine to provide against the second destruction of the world by fire as Noahs Arke was a