darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries doubts by the
specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with Moses out of the cloud but that
them after him to keepe the way of the Lord for which care the Lord himselfe commendeth him Gen. 18.19 than either Nachor or Esau had and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction propagated to his posterity QUEST XV. In what time Iob lived COncerning the time wherein Iob lived 1. He was neither so ancient as Iacob which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife for Eliphaz the Temanite of Teman of Eliphaz of Esau the third from Esau one of Iobs friends will make him after Iacobs time 2. Neither was Iob in the time of Moses which must be the opinion of Hierome who maketh Eliâ—u to be Balaâ—m 3. Much lesse lived he in the time of the judges as Gregorie thinketh for at such time as Iob lived who is commended for offering sacrifice the sacrificing priesthood was not instituted 4. Wherefore it is probable that Iob lived in the time of the Israelites being in Egypt after the death of Ioseph before the birth of Moses when Sathan compassed the earth and it was a rare thing to finde a righteous man for Moses is held to be the writer of the booke of Iob and as Eliphaz of Teman of Eliphaz of Esau of Isaack of Abraham was the sixt from Abraham so might Iob be in another line QUEST XVI Of Baal-hanan the seventh king of Edom. Vers. 38. BAâ—l-hanan the sonne of Achbor c. In that the city or country of this Baal-hanan is not expressed as of the rest 1. Some thinke it is omitted because he was of the same city of the which was the king next before named 2. Some because he had many adversaries and therefore had no certaine place 3. Some as Ramban that Hanan was his citie and so he is called Baal-hanan that is Lord of Hanan 4. But it may be that he was not so famous as the rest and therefore his citie is not noted Mercer QUEST XVII Of Mehetabel the wife of Hadad Vers. 39. MEhetabel the daughter of Matred the daughter of Mezabâ—h c. 1. Some thinke that Matred was her father Mezabah her mother 2. Some as R. Levi will have her the naturall daughter of Matred and the adopted daughter of Mezabah 3. Some thinke that Mezabah was the name of the place otherwise called Medeba or with Ptolome Medava Iun. but this seemeth to be somewhat coact and strained that she should be called the daughter of such a citie or towne 4. Therefore she is said to be the daughter of Matred her father not mother and daughter that is niece of her grand-father as Aholibamah before is said to be the daughter of Anah and daughter that is niece of Sibeon Mercer 5. Mezabah signifieth golden waters it might be that he was inriched by such waters where gold was gathered Matred also is interpreted one that is diligent or conversant in his worke of the word tared from whence some thinke the name Mithridates to be derived Mehetabel that is doing wel or giving unto God of the same signification with the name Theodosâ—â— Mercer QUEST XVIII Of the Dukes of Edom. Vers. 41. DVke Timna c. Duke Aholibamah 1. As the principality of Edom began with Dukes and rose to Kings so it returneth to Dukes againe who did not one succeed another as the Kings but they were all rulers together in divers places of Edom after the death of Hadad in Moses time 1 Chron. 1.51 2. These are not here the names of women as thinketh Aben Ezra that first the Dukes are named that came of Timna then those which came of Aholibamah neither are they the names of men Iun. but rather of the places called by the names of their first mothers where these Dukes had their seat Mercer Muscul. 4. Places of Doctrine 1. Doct. The prosperity of the wicked of short continuance Vers. 32. THese are the Kings that reigned c. The wicked are soone raised to honour and are quickly cast downe againe as Esaus posterity was speedily advanced to a Kingdome but it continued not long Iacobs seed though a long time kept under in affliction yet at the last obtained a firme and permanent Kingdome such is the condition of the elect though of a long time their happinesse appeareth not yet when it breaketh forth it hath a durable continuance but the prosperity of the wicked soone fadeth away therefore they are said to be set in flippery places and they are as a dreame when one awaketh Psal. 73.18.20 Mercer 2. Doct. Alteration of states in the hand of God FUrther whereas first the Horites dwelt in mount Seir and had divers Dukedomes and Principalities there and after them the Edomites were first Dukes then Kings then Dukes againe wee see that the alteration of states transplanting and changing of Kingdomes is in the Lords hand it is God that maketh low and maketh high Psal. 75.7 Muscul. 5. Places of Confutation 1. Confut. Outward prosperity no sure note of the Church Vers. 32. THese are the Kings that reigned in Edom c. There were divers Kings in Edom before any reigned in Israel yet was not Edom the Church of God but Israel prosperity then and outward glory is no sure note of the true Church as the Papists make it Luther For then Moses would not have chosen to suffer affliction with the people of God and have refused the glory pompe and pleasure of Pharaohs Court Heb. 11.25 2. Confut. Against the Iewes that Magdiel is not Rome Vers. 43. DVke Magdiel the Hebrewes take this for Rome because they thinke that the Romans came of the Idumeans but they have no reason for it spiritually indeed the Romanists and all other enemies to the Church of God may be counted Idumeans But otherwise there was no affinity betweene Rome and Idumea being so farre distant Magdiel was a place in Edom as Timna and Teman and the rest were It signifieth annuntians Deum praising or confessing God in which sense it were happy for Rome now spirituall Babylon if she could truly be called Magdiel 6. Places of morall observation 1. Observ. God blesseth the seed of the righteous for their fathers sakes Vers. 15. THese were the Dukes of the sonnes of Esau c. As Ismael was temporally blessed for Abrahams sake so was Esau for Isaacks sake his posterity was renowned and honourable Thus the Lord often vouchsafeth temporall and outward favours even to the degeneraâ—e seed for their righteous forefathers sake as the Lord would not take away the whole Kingdome from Rehoboam that David still might have a light in Jerusalem 1 King 11.36 2. Observ. The wicked void of naturall affection Vers. 20. THese are the sonnes of Seir the Horite c. Esau was by marriage allied to this Seir for hee married Aholibamah neeâ—e to Sibeon the third sonne of Seir Gen. 36.2.20 yet the children of Esau chased away the Horims and destroyed them and dwelt in their stead
therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe though
necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced noâ— condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme himselfe into an Angel
begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants submitted themselves and
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and the kingdome of