Commentary on Genesis and Exodus, Dedication 6 – Book 2
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: foreign. foreign.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,1 Cor. 14.3. 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 d…ores are more frequented than Preachers houses: because, as one being demanded the reason, why wise men went unto rich men,Anthistenes. 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:Apolog. 2. in Ruffin. 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 truth;Galath. 4.16. Hieron. ad Rustic. I say with the Apostle, Am I become your enemie, because I speake the truth? Hierom saith, Scio me offensurum quàm plu…imes, qui dum mihi iras…untur, suam indicant conscientiam; I know I shall offend many, who while they be angrie with me, doe bewray their conscience. If they speake against him that defendeth the truth, they shew themselves therein enemies to the truth; if they cannot indure error to be discovered, they declare themselves to be in error: In this case therefore, they which are offended, doe discover their owne conscience to bee corrupted. But if the reprehenders of this worke, be such as blame other mens diligence, because they themselves are idle, and finde fault with that, which they cannot mend, and such as like nothing,2 Cor. 10.18. but their owne; I answer with the Apostle, He that praiseth himselfe is not allowed, but he whom the Lord praiseth. Now howsoever other are affected toward me, and my poore labours, this minde I will beare toward the sharpest Censurers and their writings: that, as the Apostle said of certaine contentious Preachers in his time,Philip. 1.18. That, so Christ be preached, whether under pretence or sincerely, hee would therein joy: So I say of such writers, whether they write of emulation, and vaine glorie, or of sincere affection, so the truth be maintained, I doe rejoyce therein, and give God thanks for their labours. As Hierom writeth of his friends letters: Si amas, scribe obsecranti, si irasceris, iratus licèt scribe, magnum & hoc desiderii solamen habebo, si amici literas vel indignantis accipiam; Ad Nitiam: If thou lovest me, write at my request, if thou art angrie, yet write; it is some comfort unto me, that I may receive the letters, yea of an angrie friend.
But some doe thinke, that it is in vaine for men to write in this age, which so smally considereth of their paines, and that it is labour lost, which findeth not recompence in the world. As though peace were the reward of the pen, and the grace of God depended upon the grace and favour of men: the gifts of God, as they are not bought with money, so neither should they be sold for money. Hee that serveth the world, let him looke for his reward in the world: he that serveth Christ, shall finde him a plentifull rewarder. He that said to his Apostles, Great is your reward in heaven, hath a reward in store for those which labour in his name: They which expect either praise or profit in this world, having their desire, doe receive their reward, as our Saviour said of the Pharisies, that did all of vaine ostentation: They have their reward. As for the praise of men, as Hierom saith of the Preacher, Docente te in Ecclesia, non clamor populi, sed gemitus suscitetur, lachrymae auditorum laudes tuae sint; ad Nepotian. When thou teachest in the Church, seeke not to raise the crying, but the sighing of the people; let the teares of the hearers be thy praise. As the Preacher must not respect the praise of men, so neither the writer. And concerning other reward of gaine or preferment to be expected, Ambrose hath this excellent speech; Propositam pia mens mercedem non appetit, sed pro mercede habet boni facti conscientiam, & justi operis effectum; angustae mentes invitentur promisso, erigantur speratis mercedibus; lib. 1. de Abraham cap. 8. A godly minde coveteth no propounded reward; but counteth the conscience of well doing, and the good effect of the well done worke, a reward: let unwilling minds bee enticed by promises, and stirred up with hope of rewards.
Now it remaineth that I briefely shew the argument, order, and matter of this Commentarie: wherein I have chiefely propounded unto my selfe (omitting the ordinarie and usuall collections) the discussing and solution of such questions as seemed more obscure and difficult: according to that saying of Augustine, Verbi Dei altitudo exercet studium, non denegat intellectum▪ The depth of the word of God, doth exercise meditation and studie, it denieth not understanding. And he fitly resembleth the holy writers, the Prophets and Apostles, to the Angels whom Jacob saw ascending and descending: Serm. 79. de verbi Apostolis.Ascendentes sunt, quando perfectis perfecta praedicant; descendentes quando parvulis & imperitis simplicia insinuant: They ascend, when they preach perfect things to the perfect: they descend, when they insinuate plaine things to the simple. I have followed the same method in this Commentarie upon Exodus, which I did before observe upon Genesis: they that know the one, may also judge of the other. This historie of Exodus consisting of two parts, the redemption of the Lords people, and the constitution of them being redeemed▪ by wholesome lawes and ordinances; I have accordingly divided into two parts, or tomes: the first whereof handleth the peoples deliverance, and preservation, unto the 19. Chapter: The second treateth of their constitution, and setling of their estate by wholesome lawes, both Morall, Iudiciall and Ceremoniall: which part likewise is distributed into two books, the first containing the promulgation of the foresaid lawes, to Chapter 30. the other the execution thereof, thence to the end of the booke.
Thus have I proceeded in the old Testament hitherto▪ …ot being yet resolved with my selfe, whether to take the books of the Hebrew Scriptures in order, which a mans life time would scarce suffice in this manner to goe thorow, or to make choice of the more difficult books indifferently out of the old and new Testament: In the handling whereof, wee shall see the different gifts of Interpreters, as Hierome well noteth, Multi super Evangelia bene disserunt, sed in explanatione Apostoli impares sui sunt; alii cum in instrumento novo optimè senserint, in Psalmis & veteri Testamento muti sunt. Dialog. 1. advers. Pelagian. Divers doe treat well upon the Gospels, but in explaining the Apostle are unlike themselves: others being of sound judgement in the new Testament, are no bodie in the old. But yet to begin with the old, maketh a good way to understand the new, for the law is a schoolemaster, as the *Galath. 3.19. Iosephus. Origen. Cyprian. Cyril. Chrysostom. Hierom. Augustine. Gregorie. Theodoret. Damascene. Lyranus. Thom. Aquin. Hugo Cardinalis. Isidore. Hugo de S. Vict. Burgensis. Rupertu…. Rabanus. Calvin. Pagnin. Iunius annot. Arias Mo…ta…. Iunius Analys. Pellican. Simlerus. Gallasius. Marbachiu…. Pelargus. Borrhaius. Osiander. Ar…tius▪ Zeiglerus. Cajetanus. Lippoman…. Tostatus. Ferus. Pererius. Vatablus. Ol…aster. Piscator. Genevens.Apostle saith, to bring us unto Christ. And as Ambrose elegantly resembleth it, Lex velut inferioris molae saxum, tarda, pigra, otiosa; The law as the nether milstone is heavie, slow, and of small riddance. But yet as the upper milstone, though of greater agilitie and quicker dispatch, yet cannot grinde without the nether, but both together make good meale: so the truth and faith of Christ, as fine flower, is betweene the old and new Testament minsed and divided forth unto us.
But this further I must advertise the discreet Reader of, not to take offence, that I have made use in this Commentarie, both of Protestant and Popish writers, old and new upon this booke (as I have here set them downe in the margen) not rejecting the judgement of any that witnesse for the truth. For as the Apostle alleageth the Heathen Poets, so farre as they are witnesses of the truth: so I thinke a Protestant, by that warrant, may borrow of such Interpreters, which otherwise favour and savour of superstition, where their pen is a minister and handmaid of truth: and whereas S. Iames saith, Have not the faith of our glorious Lord Iesus Christ in respect of persons; they which doe refuse the testimonie of the truth at any mans hand, in respect of any schisme, sect or profession, should seeme to be partiall in discerning of the truth, against the Apostles rule; wherein Protestant writers are more equall than the Romanists: for they thinke scorne to use our writers, though of never so excellent parts: as appeareth in Pererius Commentaries, who sorteth out his collections wholly out of men of his owne sect (I speake of the new writers) whereas he needed be no more ashamed, to have followed the judgement of Luther, Calvine, Simlerus, Iunius, and other worthie writers among the Protestants, as we doe not refuse the learned observations of Cajetanus, Montanus, Vatablus, with others of their side. I have therefore out of their writings taken the best and left the worst: where they speake the truth, I alleage them; where they are found in error, I refute them: herein following Hieroms president, Operis est & studii mei multos legere, ut ex plurimis diversos flores carperem, non tam probaturus omnia, quàm, quae bona, electurus. Advers. Vigilant. I professe this to be my studie, to gather varietie of flowers out of divers, not to allow all which I finde, but to make choice of the best▪ And as Ambrose well saith, Legimus aliqua, ne legantur; legimus, ne ignoremus▪ legimus, non ut teneamus, sed ut repudiemus: Ambros. …. in Luc.Somethings we reade, that others should not read them; we reade them, not to be ignorant of them; we reade them, not to retaine them, but to reject them.
These my labours, as your Grace was my great incourager first to undertake them, so it is meet that you should with the first reape the fruit of them. And this I wish from my heart, and humblie crave of God, that, all domesticall contentions being laid aside, wee the Ministers of the Gospell might so spend our time, and imploy our paines, that the age present might receive comfort by our Ministerie, and posteritie profit. And I say with Augustine to Hierome, Quiescamus ab his contentionibus, nostrae vitae salutique parcamus, minus certè assequatur illa, quae inflat, dum non offendatur illa quae aedificat: Let us rest from these contentions, and favour our life and health: let that have lesse which puffeth up, so that be not offended which edifieth. Mens singularitie should give place to charitie, and opinion of knowledge to peace, and selfe love to the common good. And so I conclude with that saying of Hierome, Precor itaque ut p…em, … nobis reliquit Dominus, habeamus: in b…evi antetribunal ejus, reconciliat… se… s…iss… … cordiâ, aut praemium recuperabit, aut poenam; ad Castorin…m: I pray therefore, that … may injoy that peace, which our Lord left unto us: shortly before his tribunall seat, for concord kept or broken, we shall receive reward or punishment.
Your Graces readie to be commanded in the blessed Lord Iesus, Andrew Willet.
CERTAINE DIRECTIONS TO THE READER.
I Desire thee (courteous Reader) to follow these directions in the reading of this worke. In the whole Scripture and eueryevery part thereof, there are two things generally to be considered, the sense and understanding, and the use and profit: As the Apostle toucheth both, first speaking to Timothie of the Knowing, that is, the understanding of Scripture, then of the profitable use, 2 Tim. 3.15, 16. The sense of the Scripture is either the literall and single sense, which is seene in the interpretation of the words; or the compound and mixt sense, which consisteth either in shewing the coherence of the text, with the other parts going before, and following; or in removing of doubts, difficulties and contradictions. Now the use and profit of Scripture, either concerneth doctrine, in confirming the truth, and confuting error; or manners, in reproving vice, or exhorting to vertue: and thus the Apostle saith, The whole Scripture is profitable to teach, to improve, to correct and instruct in righteousnesse, 2 Tim. 3.16.
According to this distribution, have I observed six points upon every Chapter: three belonging to the sense, the Argument and method shewing the coherence, the divers Readings explaning the literall sense and signification of words, and the explication of questions, which concerneth the removing of doubts: the other three doe shew the use, in noting the doctrines for confirmation of the truth, or the controversies for the confuting of errors; and then follow the Morall observations, tending either to the destruction of vice, or instruction in righteousnesse.
In the Divers Readings, I. signifieth Junius, V. Vatablus, C. the Chalde Paraphrast, S. the Septuagint, L. the vulgar Latine translation, A. Arias Montanus, P. Pagnine, B. the great Bible, G. the Geneva edition, H. the Hebrew originall. And the letters in the margen shew the best reading: the starre fixed in the margen noteth the diversitie of reading in some principall place. These my labours now I commend unto thy favourable acceptation (Christian Reader;) and both thee and them, to the gracious blessing of our glorious Lord Iesus Christ: to whom be praise for ever.