nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
day and night whereas the elements as the aire are universally dispersed and spread it is also probable that this light might be gathered to that side of the earth where it was day and so to continue for a time as wee see the water was afterward brought to one place and so continueth which light after the creation of the celestial bodies might be drawne upward and have his reflection upon the beame of the Sunne and of other Starres QVEST. VII How the evening and morning were the first day Vers. 4. THe evening and morning were the first day 1. Some thinke that the evening is here taken for the day because it is the end thereof and the morning for the night being likewise the end thereof and that the artificiall day was before the night So Ambrose Chrysost. hom 3. in Genes 2. Others affirme the contrarie that the evening and morning are taken for the night and day being the beginning thereof the part for the whole and doe gather thereof that the night belongeth to the day following of this iudgement is Hierome in cap. 2. Iona which I hold to be the sounder for these two reasons 1. because this is the use of the Scripture to account the naturall day from evening to evening Levit. 23.32 From evening to evening shall you celebrate the Sabbath 2. The morning is part of the day and not of the night Mark 16.2 In the morning the first day of the weeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here vsed by the Septuag for if the morning were part of the night and not of the day Christ in no sense could bee said to have risen the third day and so one of the principall points of our faith should be shaken 3. Further we refuse Eugubinus conceit which thinketh that in this first day there was only an euening not a morning as in the rest because the morning followeth after the night but here no night went before but the light was first for the words of Moses are plaine and evident that the evening and morning were the first day it consisteth of both these parts as the other dayes did and this first day had also a night going before not that darknes which was upon the earth as Iunius but when God purposed to make the light hee first caused the night to goe before and brought forth the light of the day Ramban Mercer 4. And the Sun not being yet made which by his course and turning about maketh it day and night at the same time in diuers places it may be thought that it was day and night at the same instant now over the face of the whole earth Mercer QVEST. VIII How God is said to see the light to be good Vers. 4. GOd saw the light 1. Not that God did not know the light to bee good before hee made it but Moses speaketh here according to our capacity that God approveth and ratifieth that worke now done which before he purposed to make and Ramban well referreth it to the stedfastnesse and continuance of this worke which God saw to be good 2. God made a separation betweene light and darknesse not only in respect of their names as Aben Ezra but in the things themselves giving to each of them their determined time Mercer 3. And in that it is said God called the light day c. 1. God onely did not make and ordaine the light to be the day Iun. Muscul. 2. nor yet directed or taught men so to call it Vatab. Mercer 3. but beside God gave these names himselfe Oecolamp QVEST. IX Why it is called the first or one day Vers. 5. WEre the first day or one day as the Chalde Septuagint and Hierome translate It is called then one and not the first day 1. not as R. Sol. because there was but one God in the world for so there was but one likewise in the rest of the dayes 2. Neither as Hierome because unity is good and two bringeth division for after the first day noxious and hurtfull things were created But the contrarie is evident out of the text that God saw that all which he made was good 3. Neither as R. Moss is it called one day because there were yet no more for it is so called in respect of the rest that follow 4. Wherefore the reason is this the Hebrewes use Cardinal numbers for Ordinal as the Grammarians speake as one for the first as Gen. 2.10 the name of the one that is of the first is Pishon so likewise in the new Testament Vna sabbati one day of the weeke is taken for the first day Mercer QVEST. X. Whether there are waters above the heavens Vers. 7. BY the firmament which separated the waters which were under the firmament from the waters above the firmament divers of the ancient Writers understand the starry heaven and that there are waters above those heavens which serve to mitigate the heat of the Starres and from whence that abundance of raine came wherewith the world was overflowne so Basil. hom 3. Hexemer Ambros. lib. 2. in Hexemer c. 2. Beda with others But this cannot bee so 1. for that the waters being of an heavy substance must bee there kept against nature 2. Neither could the great waters that drowned the world come from thence unlesse the heavens also should have beene dissolved the windowes of heaven were opened which was nothing else but the opening and loosing of the clouds which as Gods bottles did powre downe raine abundantly 3. Neither are wee to imagine such heat in the celestiall bodies which are of no fiery or elementall nature that they need to be refrigerated or cooled This firmament then is the spreading or stretching out of the aire as the word rachiang signifieth which divideth the raine and waters in the clouds and keepeth them from the waters below as is expressed in Iob. 26.6 which bindeth the waters in the clouds and the cloud is not broken under them Now whereas afterward vers 14. it is said Let there bee lights in the firmament of heaven it followeth not that the firmament before spoken of is the starry heaven for Moses here speaketh after the capacity of the vulgar people who imagine the Starres to bee in the firmament of the aire the eye being not able to distinguish betweene the region of the aire and the azure skie And according to the vulgar opinion Moses also calleth the Moone a great light because it so seemeth to the eye to bee the next in greatnesse to the Sunne whereas many other both of the wandring and fixed Starres doe exceed it in greatnesse And whereas that place is objected Psal. 148.4 Praise him ye waters above the heavens by heaven we are here to understand the lower region of the aire as Psal. 18.13 The Lord thundred in heaven and gave his voice hailestones and coales of fire but thunder lightning haile come not properly from the heaven but out
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâ—ron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ— the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles â—ib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragâ—nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
their mouth against heaven making the creature faulty and culpable whereas God created all things good tract 4. in Matth. But if it shall be objected that many things fall out according to the predictions of Astrologers I briefly answer that it commeth so to passe sometimes not by the dexterity of their wit and knowledge but either by the subtilty of Sathan that foretelleth what he himselfe is permitted to worke or by the credulity of such as consult with them whereby their affections give way unto the effect or by the secret disposing of Gods providence that such things should fall out for the probation of the faithfull and further confusion of misbeleevers QVEST. XXI Great Whales how said to be created Vers. 21. GOd created great whales 1. We need not because God is said here to create the whales which were made out of the water to have recourse unto that indigested matter which was made the first day of nothing Calvin So not only that is said to be created which is made of nothing but that also which is made new out of some matter as man is said afterward to bee created yet made out of the earth 2. But we deride that Jewish fable that God when he had made two great whales lest the increase of so huge a creature might tend to the destruction of the rest he did geld the male and salted the female to be meat for the just in the next world As though God did not foresee every thing before it was made and approved it being made and beside the Lord gave a blessing to all fishes and so to the whales among the rest to increase and multiply Mercer QVEST. XXII Of the great Whales Vers. 21. GReat Whales the word turmin signifieth a serpent dragon or great fish And this epithete great is not added without cause for the whale or great fish is the greatest of all living creatures Iob 41.24 In the earth there is none like him It is almost incredible what some writers report of the hugenesse of these creatures the Hebrewes write that whales have beene found of 500. stadia or furlongs in length Mercer Some have appeared in the waters of the bignesse of Islands Muscul. Pliny writeth that in the Indian sea there are certaine fish called balaenae whirlpooles quatuor jugerum of three or foure akors or furlongs in length and certaine long fish called pristes of 200. cubits and eâ—les in the riuer Ganges of 300. feet in length lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania who maketh mention writing to Caius Caesar sonne of Augustus of whales in the Arabick coasts of 600. foot in length and 300. in breadth lib. 16. c. 40. Aelianus also writeth lib. 15. c. 21. that Alexander found in a caue in India a dragon supposed to be 70. cubits long they saw only his head out of the caues mouth not daring with the whole â—oast to approach neerer whose eyes appeared to be of the bignesse of a Macedonian target or shield These strange reports are found in forraine histories the truth whereof I will leave to the credit of the authors and the judgement of the readers Ambrose saith aequalia montibus corpora habere praedicantur the Whales are reported to have bodies equall to Mountaines Hexemer li. 5. c. 10. Certainly it is evident out of Scripture that these creatures of the sea are of a wonderfull bignesse as it appeareth both by that description Iob 41. His jawes are likened to doores v. 5. his scales to shields v. 6. hee maketh the sea to boile like a pot v. 2 2. As also by the story of Ionas where we reade that the Prophet was swallowed whole of a great fish and cast up againe And not to search further our owne Chronicles make mention of great fishes that have been taken as of one that was in length 22. yards being 12. foot broad betweene the eyes some of his ribs were 16. foot long his tongue 15. foot long three men might stand upright one upon another in the opening of the jawes Stow ann Elizab. 16. QVEST. XXIII Whether the fowles were made out of the water or earth Vers. 21. WHich the waters brought forth c. and every feathered fowle c. By these words it seemeth that the fowles had their beginning out of the water but the contrary is affirmed c. 2. v. 19. So the Lord God formed of the earth every beast of the field and every fowle of heaven c. To reconcile these places we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire as Augustine lib. 3. in Genes ad lit c. 3. and Rupertus nor yet that they were made of mud or slime and so partly of earth partly of water as the Hebrewes not yet that they were made of the element of the water as Eugubinus in Cosmopeia nor yet that the fowles were made part of the water and part of the earth as wee see there are two sorts of them some that live in the water and some that keepe the land as Vatablus But we thinke that the fowles were created onely out of the earth Gen. 2.19 neither is the contrary affirmed here that the waters brought them forth but the Lord saith let the fowle fâ—ye upon the earth v. 20. so Iun. Cajetan Catharin QVEST. XXIV How and wherefore God is said to blesse the fish Vers. 22. ANd God blessed them c. 1. God is not said before to have blessed the herbs and trees as here hee blesseth these living creatures because the generation of living things whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bringing forth young egges or wormes is a more admirable worke of nature than is seene in the increase of plants 1. In that the beasts of the earth are not blessed as here the fishes and fowles it is not because of the serpent that was to be accursed as the Hebrewes imagine but for that the abundance and number of the fishes exceedeth the other yet it must bee understood that God also blessed the rest though it bee not expressed 3. The Lord here first of all speaketh to the creatures because now he beginneth to create living things Iun. hee speaketh to them as he did to the whale to cast up Ionas not by any syllabicall voyce but by his omnipotent will and power which the creature forthwith obeyeth Mercer 4. The fishes are said to fill the waters the fowle to multiply because the fishes are more in number and they only live in the waters but the fowles live not only vpon the earth but other creatures beside 5. By the waters in the seas all other gatherings together of waters are understood but the Seas are named as the principall wherein there is greatest store of fish Iun. 6. Eugubinus here is deceived that thinketh that the fishes began to rise out of the water as soone as the Seas were gathered together and so every
will blesse them that blesse thee Iun. 3. Thus temporall blessings more abounded under the Law when as yet the rich blessings of heavenly things in Christ were not manifestly revealed 4. This returning of Abraham rich out of Egypt was a type and figure of the rich estate of the Israelites at their returne out of Egypt Mercer QVEST. II. The cause of contention betweene Abraham and Lots servants Vers. 7. THere was debate c. 1. This debate falleth out that it might be as a bridle to Abraham not to set his minde too much upon his wealth and prosperity Calvin 2. The cause of their falling out Philo thinketh to be the insolencie of Lots servants that were borne out by their master the Latine text readeth as though Abraham and Lots flockes were all one and kept together betweene the shepherd of the flocks of Abraham and Lot but in the Hebrew the word is repeated betweene the shepherds of Abraham and the shepherd of Lot Neither was the cause as the Hebrewes imagine for that Abrahams servants being more righteous reproved Lots servants for feeding the corne fields and invading other mens grounds It is like therefore they contended for want of pasture because the land was not sufficient for them both vers 6 Oecolamp Iunius as also for their watering places which in that drie Countrey were very scant so we reade that Isaacks servants and the Philistims contended about the Weâ—â— which they digged Genes 26. Perer. 3. It is added the Cananite was in the land not for that Abraham feared lest if their flocks kept together their wealth should appeare the more or for that Abraham should be forced to make them Umpires and Arbitrators of this contention but to shew that by reason that the Cananites possessed the better grounds Abraham and Lot were driven to a strait for their cattell as also it is a reason that moved Abraham to breake off strife lest it might have beene an offence to the heathen QUEST III. How Abraham giveth Lot his choice Vers. 9. IF thou wilt take the left hand c. 1. Abraham being the elder and more worthy person departeth from his right for peace sake and offereth the choice to Lot Muscul. from whence as Rupertus thinketh this custome did grow that in parting of inheritance major dividat minor eligat the elder should divide the younger chuse 2. For the left hand the Chalde readeth the North for it should seeme that Abraham having pitched his tents toward the East had the North on his left hand the South on the right 3. And the meaning also may be this that they would not goe farre asunder but be still helpfull one to another as the right hand to the left Perer. QVEST. IV. Of the situation of Sodome and Gomorrha Vers. 10. LOt lift up his eyes and saw all the Plaine c. 1. He could not see all the Plaine of Iordan at once but that part of it where the pentapolis i. those five Cities stood 2. Sodome and Gomorrha are named as the principall because they exceeded in all iniquity whereas there are five Cities in all their Country was pleasant before they were destroyed by reason of the overflowing of the sweet waters of Jordan at this time when Moses did write it was inhabitable by reason of the pestilent and stinking smell but at Lots first comming this her which was twenty yeares before the destruction it was a fruitfull Countrey 3. Like unto the Paradise wherein Adam was created which though never any mortall man saw but Adam and Eve yet it might appeare what it was by Moses description This pleasant Vallie then was watered with Jordan as Paradise with Euphrates and Egypt with Nilus though Egypt were watered with much more labour Deut. 11.10 4. The words are not so to be read as though it were like that part of Egypt as one goeth to Zoar for there were many more Townes and Cities situate betweene Egypt and Zoar at this time called Bela Gen. â—4 2 which is one of the five Cities as Vatablus readeth and Lyranus but rather this is the right construction to joyne the last clause as one goeth to Zoar to the first part of the sentence so that the sense is this that that part of the Plaine as one goeth to Zoar as more fruitfull than the rest was like to Paradise and Egypt sic Muscul. Iun. Mercer Per. QVEST. V. Of the River Iordan the beginning and end thereof IOrdan 1. This floud taking beginning from the Mountaine Libanus ariseth out of two fountaines called Dan and Jor which joyned together make the name Jordan 2. Plinie and Solinus derive Jordan from the fountaine Paneas but Ioseph fetcheth it further off from a round fountaine or spring head called Phiale from whence it runneth under the ground to the fountaine Paneas and that Philip Tetrach of Trachonitis found it by this experiment by casting into the spring Phiale certaine light stuffe which came out againe in the other spring head Paneas 3. This River Jordan after it hath runne some fifteene mile falleth into the Lake or Fenne Samechonitis which is the same that is called the waters of Meroâ— where Iosua encountred with King Iaban and his fellowes Iosu. 11.7 then passing along by Corazin and Capernaum it falleth into the Lake Genezereth and so having continued a current of an hundred miles in length it falleth into the dead or salt Sea 4. After Jordan is entred into this Lake it loseth the sweetnesse of the waters being mixed with the salt Sea and loseth also the name Jordan so that they seeme to be in a great errour that affirme Jordan to runne into the ground before it come at this dead Sea called the Lake Asphaltitis or of brimstone for the Scripture testifieth the contrary Iosu. 3.16 where the neither waters of Jordan are said to runne into the salt Sea 5. It may be that before Sodome and Gomorrha were destroyed when there was no salt Lake but a Plaine Jordan had some other current but now it is swallowed up of that Lake and hath no issue forth againe but passeth by a gulph into the earth 6. This Jordan is the noblest of all Rivers because of that miracle in the passing over of the Israelites the parting of the waters againe by the Prophets Elias and Elizeus the healing of Naâ—mans leprosie the baptisme of our blessed Saviour ex Perer. QVEST. VI. Of Lots departure from Abraham Vers. 11. THen Lot chose unto him all the Plaine c. 1. As Abrahams humility appeareth in offering Lot his choice so in Lot appeareth some want of duty in that he would choose first Calvin 2. He maketh an inconsiderate choice preferring the goodnesse of the ground before the badnesse of the people and afterward Lot did smart for his choice being carried away captive 3. Thus God turneth this division and separation of Abraham and Lot to good 1. That hereby Lot by his good example and admonitions might preach to the
Rubens counsell for the delivering of Ioseph Vers. 21. BVt Ruben when he heard it c. 1. Ruben is said to have delivered Ioseph because by his counsell he hindered the purpose of his brethren that would have killed him Iun. 2. Iosephus setteth downe divers reasons which Ruben should use to disswade his brethren from this bloudy enterprise 1. In respect of God from whom nothing could be hid 2. In regard of their father whose great griefe and soâ—row by this meanes should be procured 3. And concerning Ioseph that they should consider he was but a child and therefore to be pittied he was their brother and therefore to be spared 4. And for themselves to remember what a great sin they should commit in shedding innocent bloud and that only envy toward their brother was the beginning of this mischiefe intended ex Perer. 3. It is like that Ruben might use other perswasions but Moses only expresseth that principall reason that they should not shed bloud whereof the Lord gave an expresse law to Noah after the floud Mercer 4. Herein appeareth the hypocrisie of the rest that thought they were free from bloud if they did not shed it with their owne hand though they otherwise caused Iosephs death as by starving or pining him in a pit which was far worse than if they had presently killed him and hereupon Ramban untruly noteth that he sinneth not so grievously which procureth anothers death as hee which with his owne hands sheddeth his bloud 5. Ruben in giving this advice to let downe Ioseph into a pit had no purpose that there he should die but as the text is to deliver him to his father by this meanes he might thinke to be reconciled to his father whom he had before offended by his incest Calvin The Hebrewes thinke that for this compassion of Ruben he deserved afterward to have a Prophet of his tribe namely Hosea and to have one of the cities of refuge in his lot and division Mercer QUEST XIX Of Iosephs party-coloured coat which his brethren spoyled him of Vers. 23. THey stript Ioseph out of his coat c. 1. They neither left him naked as Aben Ezra thinketh 2. Neither did they take away from him two coats as Lyranus 3. Neither is it certaine whether our Saviour Christs coat were like unto Iosephs 4. They tooke from him this party-coloured coat which was his upper garment not so much for desire they had to the garment but because it was a token of his fathers love Mercer As also with an intent to shew it to their father thereby to colour and conceale their fact vers 32. Iun. QUEST XX. Of Iosephs letting downe into the pit Vers. 24. THey cast him into a pit c. 1. It seemeth it was an old broken pit for there was no water in it such as Ieremie speaketh of alluding to the fashion of that country they have digged them pits broken pits that can hold no water Ier. 2.13 2. It is not like as R. Salomon conjectureth that this pit was full of serpents and scorpions for then as Ramban noteth they must needs haue acknowledged a miracle in the preservation of Ioseph among serpents as of Daniel among the lions 3. It may be though no water were in the pit yet it was full of mire such as Ieremie was let downe into Ierem. 38. Perer. QUEST XXI Of the spices and balme which the Ismaelites carried Vers. 25. LAden with spicery balme and mirrhe 1. The word necheth is the same which the Arabians call Nuketa that is spices sweet druggs yet elsewhere it is taken generally for precious things as 2 King 20.13 Hezekiah shewed to the king of Babilons servants his house Nechothe of precious things Oleaster Iun. though Mercerus interpret it Domum aromatum House of spices 2. The word tseri is not wax or rosin as Oleaster although the Latine word cera and rasina and the Greek word rheténe the letters somewhat transposed come somewhat neare the sound of the Hebrew word but it is better interpreted balme as Iun. whereof there is great store in Gilead Ierem. 8.22 rosin was neither so rich a merchandise to be transported so farre nor so precious for curing of diseases as the Prophet there noteth 3. The last kinde of merchandise is called Lot which cannot signifie the Chessenut as derived from the root Lut which signifieth to wrap in or cover as Oleaster for this had beene no such precious merchandise to carry so farre and Exod. 30. it is reckoned among the sweet spices whereof the perfume there prescribed was made but it is better translated ladanum Iun. which commeth somewhat neare the Hebrew word the Chalde and Septuagint reade stacte which is the same that ladanum the gumme of the myrrhe or Cypres tree QUEST XXII Why the Ismaelites are also called Midianites Vers. 28. SOld Ioseph to the Ismaelites Which are also called Midianites vers 28. and Medanites vers 36. which were three divers people the first of Ismael Abrahams sonne by Agar the second of Midian by Keturah the third of Medan Abrahams sonne by Keturah also these three are indifferently taken for the same people in this place 1. Not for that they were distinct Nations but grew to be one people as Augustine 2. Or because they all came of Abraham and had the same father Thom. Anglic. 3. Or because Agar and Keturah are supposed to be the same Histor. Scholast which is an untrue surmise 4. Neither are we to imagine with some that Ioseph was thrice sold first to the Ismaelites then to the Midianites and lastly to Potiphar as Rasi for vers 28. at the same instant Ioseph was sold both to the Ismaelites and Madianites 5. Wherefore these merchants are named as well Midianites as Ismaelites both because they did traffike together and the company consisted of both sorts Mercer as also because the Ismaelites and Midianites dwelt in one Countrey of Arabia together and therefore Oukelos readeth vers 25. for Ismaelites Arabians and for this cause the Kings of Midian are called Ismaelites Iud. 8.24 26. because of their cohabitation together Iun. QUEST XXIII Of the price which Ioseph was sold for FOr twenty peeces of silver c. These were twenty sicles of silver which are in value 23. s. 4. d. starling for every common sicle weigheth two drachmaes that is â— 4. d. starling the fourth part of an ounce so that foure sicles make a doller Iun. 1. Wherefore it was neither so small a summe as Bahai ghesseth who would have these to be twenty denarii which make but five sicles 2. Nor so much as Iosephus reckoneth who would have Ioseph sold for 20. minâ—â— pounds every mina or pound weighing 100. drachmaes that is 58. s. 4. d. starling 3. The Septuagint also are deceived that for peeces of silver reade peeces of gold 4. Neither was Ioseph sold for 30. silverlings as some translations did reade in Augustines time because they would make the type body
of Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the
to doe the like therefore in the same kind of water 2. Neither yet is it like as some Hebrewes thinke as Lyranus saith that beside the rivers and lakes which were changed there were certaine fountaines of water beside from whence they might fetch their water for this is contrary to the text which includeth all pooles of water vers 9. 3. Some admit here a synecdoche that all is taken for the most part and that we need not understand that all the waters in generall were converted Borrh. But the generall speeches of Scripture are not so to be restrained where no cause is 4 Cajetanus thus resolveth that all the waters were not changed at once but first the rivers then the lakes and pooles and standing waters and last of all the waters kept in vessels of stone and of wood vessels of mettall are excepted But what should let why by the power of God to make the wonder greater all the waters should not be changed at once and by these kinds of vessels named all other are signified unlesse it was the manner of the Egyptians to use none other vessels than of stone or wood 5. Iustinus Martyr to whom consenteth Osiander doth thinke that the Sorcerers had this water out of the pits which they digged about the river But it seemeth that these waters were changed also by the generall words and that they laboured in vaine For if the Egyptians could so have helped themselves they needed not to have we â—ried themselves in assaying to drinke of the waters of the river as it is said vers 8. 6. Some thinke that the Sorcerers turned some of the water changed into bloud as it was before and then turned it againe into bloud but this is altogether unlike that they had power to undoe Moses worke or to destroy his miracle 7. Ferus thinketh that it was but water in shew as the conversion of it into bloud was but counterfeit likewise but as the Sorcerers rods were very rods though the conversion of them into serpents were but imaginary so the water here which they used was true water though their worke were counterfeit 8. Thostat and Lyranus thinke that the Devill did minister unto them water brought from some other place out of the land of Egypt but in that the text saith they did the like it must be understood of the waters of Egypt wherein they did like unto Moses 9. Augustine hath two solutions the first that the Sorcerers might stay seven dayes till the waters returned to their first nature and then they shewed their cunning also But it is not like that they stayed so long for then their power should have seemed to be small and Pharaohs heart was hardned before the seven dayes were expired upon this practice of the Sorcerers 10. His other solution is that the Sorcerers tooke this water from the land of Goshen where the Israelites dwelt for there the water was not changed as Iosephus well conjectureth and this is most like so also Iunius Simler But Pererius thinketh that even the waters in the land of Goshen were also turned into bloud and that to the Egyptians they were noisome to the Israelites they were pleasant and sweet as before Contra. Seeing in other plagues the land of Goshen and the Israelites were excepted as in the fourth fifth seventh and ninth plague it is not to be doubted but that they were privileged in the rest and seeing the substance of the water was changed and became very bloud a second miracle must be admitted to make it sweet and pleasant to the Israelites beside this would have extenuated the miracle that it had beene but a deceit if the one could drinke of it and not the other Wherefore it is most like that the waters which the Israelites used were not become bloud but that they had an exemption both from this and from the other plagues QUEST XLI What shift the Egyptians made for water during the continuance of the first plague Vers. 25. ANd seven dayes were fulfilled What shift then did the Egyptians make all this while for drinke 1. Eusebius Câ—sâ—riensis thinketh that this plague of bloudy waters lasted but one day and the space of seven dayes is set betweene the first and the second miracle but if this had beene so the Egyptians if they had wanted water but one day should not so greatly have beene distressed neither needed they to have toiled themselves in digging of wels 2. Iustinus Martyr respon ad quaest Orth. 26. thinketh that the Egyptians dranke of the water of the pits which they digged but it is more like that they digged in vaine for water as Ferus judgeth for neither could the plague sent of God by humane wit or labour be prevented if the Egyptians could thus have helped themselves their distresse necessity had not beene so great 3. Thostatus thinketh that they found water in the pits which they digged not altogether pure neither yet wholly bloudy but yet by the veines and pipes of the earth somewhat refined from the thicke bloudy grossenesse as we see that salt sea water is strained and clensed by putting the same into certaine vessels and with this water the Egyptians necessity so compelling them contented themselves Contra. There is not the like reason of naturall things and supernaturall this turning of water into bloud being supernaturall how is it like that it could by naturall meanes be qualified 4. Therefore I thinke rather that the Egyptians were driven to drinke of the water of the river they had no other shift and therefore it is said vers 18. That they should be weary or labour as the word signifieth to drinke of the river which they needed not to have done if there had beene any other shift And as Philo writeth it is like that many in the space of these seven dayes some died of thirst some were poisoned by the stinking waters so that they lay dead on heapes and the living scarce sufficed to bury them QUEST XLII Whether the raine that fell was turned into bloud as the Latine translator readeth BUt whereas Psalm 78.44 the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translator following them interpreteth imbres that he turned their raine or showers into bloud Augustine here moveth a question how this should be Moses making no mention of raine water and resolveth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well waters that flow from below as that fall from above and so Ianseniâ—â— deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow together but this doubt will easily be removed if we consult with the originall where the word is nozliâ—â— which signifieth flouds and rivers of Nazal to flow so Vatablus translateth â—ivos Paguin and Montan. fluenta for it is notoriously knowne that in Egypt falleth no raine as Philo testifieth lib. 3. de vita Mosis and Plinie lib. 6. Mela. lib. 3. cap. 9. and so much
sheepe shall be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh
sent before when the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his
say that agnus doth not here signifie the sex but the kind as many times we say a man hath oves and vaccas sheepe and kine both which words are of the Feminine Gender and yet our meaning is that he hath of both sexes Thostatus 3. But all this question is moved without cause for the originall word sheb signifieth not agnus a lambe either male or female but pecus a small beast noting not the sex but the kind and so Vatab. and Iun. translate QUEST XIV The generall signification of the rites of the Passeover Vers. 8. THey shall eat the flesh the same night The rites and ceremonies of the paschall lambe did betoken these things in generall 1. The great haste and speed that they were to make which was signified both by the meat which they did eat it must be rost with fire which was sooner done than to be boyled or sodden in water they must eat their bread unleavened because they had no time to leaven it neither were they to breake a bone of it they should have no time to picke the bones and sucke the marrow As also by their manner of eating with their staves in their hand and shoes on their feet as readie for their journie neither were they to carrie any thing forth of the doores vers 46. the time would not serve them one to visit another and to send part thereof to their neighbours 2. The other thing generally signified was that hard servitude which they had endured in Egypt which is insinuated by the sower herbs and unsavory leavened bread and the rosting of the lambe 3. So then the celebrating of the Passeover did put them in minde of two great benefits which they had received of their deliverance from the plague when the first borne of Egypt were smitten and of their freedome from the bondage in Egypt which later as being the more principall is oftner spoken of in Scripture and as some have observed it is mentioned 50. severall times Perer. QUEST XV. The particular application of the rites and ceremonies of the paschall lambe FOr the particular application of these rites 1. They were to eat the flesh the same night not the flesh without the sinewes as some Hebrewes have strictly taken the word but whatsoever was apt and fit to be eaten those parts excepted which because of their uncleanenesse and unaptnesse for nourishment use to be cast away as the guts and entrals and they were to eat it the same night after the sunne was set which was the the beginning of the 15. day 2. It must not be eaten rawe 1. That is not throughly dressed or prepared as Rab. Salomon for they needed not to be admonished not to eat raw flesh 2. Oleaster hath here a conceit by himselfe that â—a which is here translated of all raw should signifie rather broken or cut of the word nava and the meaning to be that they should not cut it in peeces to be boyled But beside that both the Chalde and Septuagint doe interpret rawe and all other interpreters and Oleaster hath this conceit alone by himselfe this is expressed afterward that it should bee dressed whole with the head feet and purtenance vers 9. neither were they divided into peeces but as they did eat it after it was rosted for they were forbidden to carrie any of the flesh out of the house vers 46. Iun. 3. And for two reasons were they commanded to rost it rather than to boile it both because of more haste and rosted meat is held to bee stronger food for in the boyling much of the moisture and substance of the meat goeth out into the water and they were not to eat it not thorowly dressed lest they might in the eating cast it forth againe Perer. 3. They must eat it also with unleavened bread 1. Because it was sooner prepared as Abraham in haste caused unleavened cakes to be made Gen. 18. and so did Lot likewise Gen. 19. to entertaine the Angels 2. By this was signified that they should leave and forsake all the Egyptian superstitions and corruptions which are understood by leaven as in the same sense our Saviour biddeth his Disciples to take heed of the leaven of the Pharisies 3. It is to be considered that in this first Passeover they were not commanded to eat unleavened bread seven dayes neither did they intend so much but they carried their dow forth unleavened not for any religion in abstaining from leavened bread but for their haste as it is expressed vers 19. Therefore that prescription to abstaine from leavened bread seven dayes vers 14. belonged to the perpetuall observation of the pasch but all the other rites prescribed unto vers 14. appertained to the first Passeover Iosephus thinketh that they did eat unleavened bread 30. dayes for want of other and that they had all that time no more sustenance than they brought out of Egypt and eat thereof very sparingly onely for necessitie and in remembrance of their penurie and want they keepe the Feast of unleavened bread eight dayes lib. 2. antiquit cap. 5. In the which speech of Iosephus some things are very probable as that they lived of the provision which they brought out of Egypt thirtie dayes untill Manna fell which was upon the sixteenth day of the second moneth for in the fifteenth day they came to the wildernesse of Sin where they murmured for meat and the next day in the morning the Manna was sent chap. 16.1 and 8. It is also very like that their bread was unleavened all this while because they made it of that unleavened masse which they brought out of Egypt vers 39. But it is not like that they kept the Feast of unleavened bread in remembrance of that penurie and want for then they should have kept it thirtie dayes but rather it was kept for a commemoration of a benefit which they received in their deliverance out of Egypt upon the fifteenth day and the overthrow of the Egyptians in the red Sea the one and twentieth day seven dayes after which was the reason of that observation of the Feast of unleavened bread seven dayes and beside they are not commanded to keepe it eight dayes but onely seven Vers. 8. With sower herbs shall they eat it 1. The Latine translator readeth lactuâ— is agreâ—â—ibuâ— with wild lâ—â—â—ice so also Rab. Salomon 2. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are a certaine kind of bitter herbe whereof Theophrastus writeth histor plane lib. 7. cap. 11. and Pliniâ— lib. 19. cap. 8. Theodorus Gaza doth sometime interpret it endive sometime wild lettice 3. But it seemeth rather generally to be understood of sower herbs not of any speciall kind Lyranus as the Chalde also readeth so also Vutab â—un in remembrance of their bitter affliction in Egypt 4. The Hebrew word is merorâ—m bitternesse which sometime is taken for the bitter sorrow of the mind as 〈◊〉 3.15 and so Oleaster taketh it to
of God as the Lord by his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his
Godhead it was absorpt of his divine nature which only remained this was the heresie of Swencfeldius But wee are otherwise taught in the Scripture that Christ ascended in a true visible humane body and that he shall with the same returne againe into the world at the latter day Acts 1. Marbach 6. Morall Observations 1. Observ. That we neglect not the time of grace and mercie Vers. 6. HE made the Mercie-seat Oleaster hereupon well observeth that God appointed a place in the Tabernacle from whence hee was ready to shew mercie but hee assigned no place for judgement whereby is signified that now is the time of mercie but afterward commeth judgement We are taught hereby not to neglect the time of grace and mercie but to seeke the Lord while hee may be found as the Prophet saith Prepare to meet thy God O Israel Amos 4.12 2. Observ. We must eat and drinke as in Gods presence Vers. 10. ALso hee made the table of Shittiâ— wood c. This table whereon was set the shew bread which was offered in the name of all Israel signifieth that men as being alwayes in the presence of God sancte uterentur dâ—nis Dei should reverently use the gifts of God Simler As the Apostle admonisheth that whether we eat or drinke or whatsoever we doe else all should be done to the glorie of God 2 Cor. 10. CHAP. XXXVIII 1. The Method and Argument IN this Chapter 1. Is set downe the making of such things as belong to the ministerie and service of the Tabernacle first of the holy instruments as the Altar and Laver of brasse with the fashion of them and the things thereto belonging to vers 9. Secondly of the holy place namely the outward Court where these holy instruments were to be imployed and used to vers 21. 2. In the other part of the Chapter are expressed 1. The order and disposing of these things when they were made to whose charge and care they were committed vers 21. 2. The matter both whereof they were made as gold silver brasse and what things were made of each of these metals vers 23. to the end 2. The divers readings Vers. 8. Of the glasses of the women which came together by troupes I. which assembled and came together B.G.P. better than which exercised themselves A. or which fasted S. or prayed C. or watched L. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tzâ—ba signifieth to gather an armie these devout women came in troops together as an armie Vers. 21. These are the things numbred I.P.C. or this is the summe B. the things visited A. better than these are the instruments L. or this was the construction of the Tabernacle S. or these are the parts G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pekudai numbred counted See the rest of the divers readings before chap. 27. 3. The questions discussed QUEST I. Whether there were more than one Laver made Vers. 8. ALso he made the Laver of brasse 1. R. David thinketh there were two Lavers one whereat the Priests washed the other wherein they washed and cleansed their sacrifices wherof mention is made 1 Sam. 2.14 how the Priests boy would come while the flesh was seething and thrust his flesh hooke into the kettle caldron pot or pan and take out that which came next to hand ex Oleastro 2. But seeing mention here is made but of one Laver of brasse it is like there was no more made by Moses direction but this one to wash in which might serve both for the Priests to wash in as also to cleanse the sacrifices as is before shewed quest 25. chap. 30. whither I referre the Reader That caldron mentioned 1 Sam. 2. was to another end for therein the flesh of the sacrifices was sod and boiled QUEST II. Of the forme and fashion of this Laver. COncerning the forme and fashion of this Laver it is described before quest 24. chap. 30. where it is resolved that it stood upon a shanke or foot and that the Priests did not wash their hands and feet in it but that the water out of the Laver was let out by certaine pipes as is seene in fountaines and therewith the Priests washed Gallasius setteth downe another forme describing the Laver like unto a great bowle or bason standing upon a square frame with bars and rings on the sides wherewith it was carried But this forme is inconvenient 1. Because they could not come by the water the Laver standing upon the frame and it having no other feet of it owne it could not stand of it selfe to hold water 2. Neither is it like it being a great massie and weightie vessell that it was carried by bars on the Levites shoulders 3. And if it had had any such bars and rings they should not have beene omitted in the description as the Arke Table of shew bread the brazen Altar and Altar of incense are set forth with their bars QUEST III. How the brazen Laver is said to be made of the womens looking-glasses HE made the Laver of the glasses 1. Cajetan thinketh that the Laver was not made of the womens looking-glasses but that the Laver is for the smoothnesse and brightnesse compared to looking-glasses wherein the women might see themselves And so he readeth the text thus He made the Laver of brasse in glasses for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth signifieth Herein Marbachius also concurreth with Cajetan Contra. 1. By the same reason the brazen Altar which was covered with bright and polished brasse might be said to be made of glasses 2. To what end should the women behold themselves in the Laver as in a glasse they which came of a religious devotion had no minde to tricke up themselves there 3. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth sometime is taken for ex of as chap. 35.35 to worke all manner of worke in blue silke c. that is of blue silke c. 2. Some thinke that the women brought their looking-glasses and they were set by the work-men into the brazen Laver wherein the Priests as they washed might see whether any spot remained on them still Oleaster Lyran. Pellican Lippom. But this had beene verie inconvenient to hang or set in glasses where they washed neither needed they to spie in the glasse the spots of their hands and feet which were alwayes in their eye 3. Osiander giveth this interpretation bemaroth in the vision and sight of the women was the Laver of brasse which were to worship at the doore of the Tabernacle But this had beene then added to small purpose He made the Laver in the sight c. and beside the word maroth which commeth of raah to see is by the most Interpreters translated glasses L.S.C.A.P.V. 4. Some think that the Laver was made of the womens glasse-cases which were of brasse R. Salom. Tostat qu. 4. But the text saith they were made of the glasses themselves which were divers from the cases 5. Therefore