of the sea that is within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine
those which were innocent 5. They take them being sore upon their cutting and circumcising when they were rather to be pitied 6. They spare not Hemor and Sichem who offered to make them satisfaction by marrying Dinah and giving her dowry which they should set 7. Then they spoile the City not contenting themselves only with the goods but they carried away the women children captives 8. As much in them lay they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants 9. They being reproved of their father doe not acknowledge but justifie their sinne Perer. Calvin It appeareth then that Simeon and Levi diversly sinned in this cruell act whereof Iacob giveth this censure Simeon and Levi brethren in evill the instruments of cruelty are in their habitations into their secret let not my soule come in their wrath they slew a man and in their selfe-will they digged downe a wall cursed bee their wrath c. I will divide theâ— in Iacob c. 〈◊〉 49.6 7. In which 〈…〉 setteth downe their sinne then the punishment Their sinnes were these 1. That in their 〈…〉 they devised mischiefe and sought out how to be â—â—venged dealing 〈…〉 in their wrath 3. They didst of a selfe will of a 〈…〉 or good counsell 4. They enterprised this 〈◊〉 without the counsell or advice of their father 〈…〉 digged downe a wâ—ll to enter into 〈◊〉 and spoyle 〈◊〉 of 〈◊〉 good Their punishment is they are accursed and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himselfe but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren By this then it is evident that Iacob wholly condemnâ—◠〈…〉 and in nothing approveth it But whereas some would make this sentence of 〈…〉 and referre iâ— to the Levites and Priests of Levi and the Scribes who were most of 〈…〉 are here accursed for putting Christ to death It 〈◊〉 cleare that Iacob speaketh of an act done 〈…〉 denounceth thâ— sentence of 〈◊〉 and division against it Now it is not like that the 〈◊〉 should goe before the fault But Simeon and Levi were divided in Iacob long before Christ came into the world and was put to death by the Priests and Scribes 4. Places of Doctrine 1. Doct. Mariage not to be contracted with men of divers profession Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. This i◠〈◊〉 to the Apostles doctrine Be not unequally yoked with infidels for what fellowship 〈◊〉 righteousnesse with unrighteousnesse c. 2 Cor. 6.6 No league or friendship much lesse mariage is to be 〈◊〉 or enterprised with men of a divers profession Calvin 2. Doct. Gods judgements may be just when the ministers thereof are wicked Vers. 25. THey slew every male Simeon and Levi the captaines and chiefe in this savage exploit 〈◊〉 all the males that were men to the sword for the children were carried away captive this was a just reward upon the City for the sinne of Shechem although the instruments and minister◠〈…〉 did evill We see then that Gods judgements are just when notwithstanding the meanes whereby they are executed cannot be justified as the triall and affliction of Iob as it proceeded from God was good yet Satan the worker or rather minister thereof did it of malice 5. Places of Confutation 1. Confut. Mariage not without the parents consent Vers. 4. THen said Shechem to his father Hamor give me this maid to wife Shechem would not take a wife but by the consent and leave of his father and this generally was the practice of those dayes Abraham provided a wife for his son Isaack Labaâ— gave his daughters in mariage to Iacob This condemneth then the practice of the Church of Rome where it is an ordinary thing for children to bee contracted and marry without their parents consent Muscul. 2. Confut. Against election by works Vers. 25. SImeon and Levi tooke either of them his sword Simeon and Levi two fathers of the Israelites and the one chosen out from his brethren to execute the priest-hood we see what their doings and works were they were guilty of much bloud God chose them not then for their owne vertue or worthinesse but for his owne mercy sake So saith Moses The Lord did not set his love upon you nor chuse you because c. but because the Lord loved you Deut. 7.8 So the Apostle concludeth by the example of Esau and Iacob whom the Lord had chosen and refused the other before they had done either good or evill That the purpose of God might remaine according to election not by works but by him that calleth Rom. 9.11 This maketh against the doctrine of the Church of Rome who ascribe election to the fore-sight of faith and works Rhemist Heb. 5. serm 7. 6. Places of exhortation and morall use 1. Morall That fathers should not suffer their daughters to stray from home Vers. 1. DInah went to see the daughters of the Countrey Bernard hereupon this noteth Sita 〈◊〉 spectas oâ—iose non spectaris tu curiose spectas sed curio 〈◊〉 spectaris thou beholdest idly or vainly but thou art not beheld in vaine thou art curious in seeing others and are more curiously seene thy selfe We see what followed Dinah's wanton and curious gazing upon others gave occasion to the unchaste and adulterous eye to lust after her therefore it is not good to give maidens their 〈◊〉 or to suffer them to wander from home or sightly to behave themselves which hath beene and in the occasion of much evill so the Apostle chargeth that young women should be diâ—erâ—nt chaste 〈…〉 Tit. â— â— Calvin 2. Mor. Sinne committed in the Church and among Christians the more grievous Vers. 7. HE had wrought folly in Israel c. Although no place have any privilege or exemption for sinne yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God Adultery fornication uncleanesse is odious even among the Gentiles but it is most abhominable among Christians As the prophet upbraideth Ierusalem Sodome thy sister hath not done neither she and her daughters as thou and thy daughters Ezech. 16.48 3. Mor. Fornication to be recompenced by marriage Vers. 3. HIs heart clave unto her Shechem having forced Dinah doth not then hate her and cast her off a Ammon did Thamar his sister but his love is the more kindled toward her and he desireth her for his wife which example doth condemne the wicked lust of many which having intised maids unto folly seeke not to make satisfaction by marriage 4. Mor. Spirituall love should bee more forcible then carnall Vers. 19. THe young man deferred not to doe the thing c. Shechem to obtaine his love spareth no cost nor yet refuseth any labour hee accepteth of the hard condition of circumcision which teacheth that if carnall love be so forcible our spirituall love toward Christ should be much more effectuall that
father in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as
a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
33.7 yet they had their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints
not yet gone downe to the people and therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here
then must be of the content of 18. egs Sic. Iun. Lippoman Simler Gallas which is a pint and quarter of ale measure for there goe unto a pint of our English measure as much as fourteene eg-shels doe containe QUEST XLVIII Of the spirituall application of the Altar and daily sacrifice THe spirituall signification of these things is this 1. Christ is our Altar whereby wee are sanctified he is ara victima both our Altar and the sacrifice of this Altar the Apostle speaketh Heb. 13.10 We have an Altar whereof they have no authority which serve in the Tabernacle Gallasius 2. By the daily sacrifice of the lambes Christ also is signified who is the Lambe of God that taketh away the sinnes of the world Simler 3. By the bread and wine which was offered Lippoman would have represented the Eucharist which is ministred with bread and wine Rather it signifieth Christum pro nobis oblatum cibum esse potum that Christ offered for us is both our meat and drinke to be received by faith Osiander 4. The offering of the one in the morning the other at evening Cyprian thus applieth Vt hora sacrificii ostenderâ—t vespâ—ram oscasum mundi That the houre of the sacrifice should signifie the evening and Sunne set of the world when Christ should be offered Bernard understandeth two oblations of Christ one when he was offered and presented by his parents in the Temple the other when he was offered upon the crosse at the first oblation he was received inter brachia Simeonis between the armes of Simeon in the second inter brachia crucis betweene the armes of the crosse Lippoman thus Agâ—us vesperâ—inus Deminum morieâ—tem praefigurat c. The evening lambe did prefigure Christ dying the morning lambe Christ rising againe from the dead But rather hereby is signified that Christ from the morning to the even from the beginning of the world unto the end is the Saviour of all them that trust in him he is the Lambe which was slaine from the beginning of the world Osiander And by this daily offering and that twice done is shewed that wee have daily need of reconciliation that Christs bloud should continually be applied unto us by faith Simler And by this daily sacrifice twice offered the Israelites were admonished ut à principio ad finem dâ—â—i ad Dei misericordiam confugerent that from the beginning to the end of the day they should flee unto Gods mercie And that this continuall sacrifice was an evident figure of Christ is evident because it is prophesied to cease at the comming of the Messiah Dan. 9.27 for the shadow must give place to the body Calvin QUEST XLIX How the Lord appointed with the children of Israel Vers. 43. THere I will appoint or meet with the children of Israel c. 1. Here the reason is given from the notation of the word why it was called before ohel maghed the Tabernacle of appointment or meeting because the Lord would meet with them there it is derived rather of iâ—ghad which signifieth to meet or appoint a time than of ghadah to testifie Calvine 2. Here the Lord will appoint with Israel not by speaking himselfe unto them for after the Lord had spoken unto them out of mount Sinai when he delivered the Law and the people were afraid of Gods voice and desired that Moses might speake unto them the Lord after that did not speake himselfe but declared his will by Moses Tostat. qu. 21. 3. Where it is said in the former verse where I will make appointment with you to speake unto thee there Caietanes note is somewhat curious that God in respect of the Levites promittit se duntaâ—aâ— paratum promiseth onely to be readie but with Moses hee promiseth to speake for by with you the Lord meaneth the Israelites with whom hee will speake by Moses as it followeth vers 43. QUEST L. What the Lord promiseth to sanctifie Vers. 43. IT shall be sanctified by my glorie 1. Iunius referreth this to the Israelites that everie one of them should be sanctified by the Lord. But that were too generall it is evident by the next verse where the Lord speaketh of sanctifying the Tabernacle the Altar and the Priests that he meaneth a speciall sanctification and consecration to holy uses 2. The most do supplie place and understand it of the Tabernacle but that is expressed afterward I will sanctifie the Tabernacle 3. Therefore the speech is more generall that he will sanctifie by his presence and what things hee will sanctifie is expressed in the next verse in particular the Tabernacle the Altar Aaron and his sonnes QUEST LI. What is meant here by Gods glorie BY my glorie 1. Some interpret it To my glorie because that was the end wherefore the Lord appointed all those things 2. Some doe understand it of Christ who is the glorie of God without whom nothing is sanctified in the Church this glorie Moses desired to see chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire for offering strange fire and thereupon the Lord saith I will be sanctified in them that come neere me and before all the people will I be glorified But this promise of God is not so to be restrained to one or two of Gods glorious workes 5. Therefore by glorie the Lord understandeth gloriosam praesentiam his glorious presence Vatablus as Exodus 40.34 Then the cloud covered the Tabernacle c. and the glorie of the Lord filled the Tabernacle Oleaster QUEST LII How the Lord is said here to sanctifie Aaron Vers. 44. I Will sanctifie also Aaron c. 1. Lyranus understandeth this of their consecration which although it were described alreadie non adhuc tamen erat in executione posita yet it was not hitherto put in execution but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies for they were not Gods glorie whereby he saith he will sanctifie them 2. Tostatus referreth it to that miraculous approbation of Aaron and his two sonnes Eleazar and Ithamar by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu But as Aaron and his sonnes are promised to be sanctified so the Altar also shall be sanctified but the Altar was not sanctified by that example of judgement 3. Therefore the meaning is this that as God had prescribed the externall rites of their consecration so he promiseth se in his efficacem fore that he will be effectuall in them Simler Divina actio sanctificans aderit c. The divine sanctifying action shall be present Caietane lest they might thinke that their sanctification depended upon the outward ceremonies of their consecration For those externall things were used only ut verae sanctificationis symbola as signes or symbols of the true
sanctification QUEST LIII How the Lord is said to dwell among them Vers. 45. ANd I will dwell among the children of Israel 1. We must make a difference betweene Gods generall presence every where and his gracious presence in his Church his presence of power is in all places but his presence of grace is only among his owne servants Simler So God is said sometime to be with his children when he blesseth and prospereth them as Potiphar saw that God was with Ioseph Gen. 39. and he is said not to be among them when hee withdraweth his favour and assistance as Moses saith unto the people Numb 14.42 The Lord is not among you and therfore they were in that place overthrowne of their enemies Thus also Thomas distinguisheth of Gods presence Est communis modus c. There is a common manner of Gods being every where and in all things per essentiam potentiam prâ—sentiam by his essence power and presence est alius modus specialis and there is another speciall way of Gods being present sicut amatum in amantâ— as that which is loved is present in him that loveth as our Saviour saith If any man love me c my father will love him and we will come unto him and we will dwell with him Ioh. 14.23 And so the Lord is said to dwell here among his people 2. And here also there is speciall relation to the situation of the Tabernacle which was set up in the middest of the tribes three of them pitching before three behind and three of each side and in that respect God also is said to dwell in the middest of them because his Tabernacle which the Lord made his habitation was in the middest of the host Tostat. qu. 21. 3. But this must be understood conditionally that the Lord would dwell among them so long as they worshipped him aright as hee commanded them Osiander 4 And so hee will not onely dwell among them but worke such wonders among them that they shall by experience knowe that God onely and none other delivered them out of Egypt to serve him Tostat. ibid. 4. Places of Doctrine 1. Doct. No perfection in the Priesthood of the law Vers. 1. TAke a young bullocke c. This first sacrifice being offered for the sin of the Priests that were to be consecrated ought to put them in mind that they themselves were sinners and had need of sacrifice Oleaster Which evidently proclaimed that there was no perfection in their Ministerie but that they were to looke for an high Priest so perfect that needed not first to offer sacrifice for his owne sinnes as the Priests of the law did Hebr. 7.27 2. Doct. Of dividing the Word aright Vers. 17. THou shalt cut the ramme in peeces To this usage of the law the holy Apostle seemeth to allude exhorting Timothie to divide the Word aright 2 Tim. 2.15 that as the Priest divided the sacrifice and laid every part in order and as hee in other sacrifices gave the Lord his part and tooke the Priests part and delivered the rest to the people so the Minister of God should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word aright deliver the true sense thereof not wrest or deprave it with false glosses or fained allusions as the Valentinians abused the Scripture and Origen is found herein to have been in great fault Simlerus 3. Doct. Of the imposition of hands Vers. 21. THou shalt sprinkle it upon Aaron c. These ceremonies of washing anointing sprinkling which were used in the consecration of the Priests of the old Testament are not requisit now The Apostles in the new Testament used imposition of hands as the Deacons are ordained by imposition of hands Act. 7.8 So thy praied and laid their hands upon Saul and Barnabas and sent them forth for the worke of the Ministerie Act. 13.4 which externall observation is yet retained in the Church of God whereby 1. They which are ordained are confirmed in their calling 2. They are admonished that their abilitie and sufficiencie for that calling is not of themselves but from him in whose name hands are imposed upon them 3. It is a signe of Gods protection and assistance if they be diligent in their calling that his hand shall protect them 4. And if they be unfaithfull that his hand shall be upon them to judge them in this sense the Prophet David saith Thine hand is heavie upon me day and night Psal. 32.4 Marbach 5. Places of Controversie 1. Cont. Against the anointing of Priests with oyle in their consecration Vers. 7. THou shall take the anointing oyle This oyle was a signe of the graces of the Spirit which should be powred abundantly upon Christ the true high Priest as the Prophet David saith Psal. 45.7 Thy God hath anointed thee with the oyle of gladnesse above thy fellowes This ceremonie then of anointing being fulfilled in Christ it savoureth of Iudaisme to revive this ceremonie now as the Romanists doe in the consecration of their Bishops and Priests This were to be wiser than Christ who commanded no such thing to be done and than his Apostles who used no such ceremonie in the ordaining of Ministers Gallas 2. Cont. Against the anoynting of the fingers Vers. 20. ANd upon the thumbe of the right hand The Romanists retaine the like ceremonie in ordaining of their Priests for they anoint their thumbes and forefingers with oyle as Aarons thumbe was with bloud that those fingers may bee consecrated to handle the bread in the Eucharist which they call the Lords bodie But we reade not that either Christ himselfe or his Apostles anointed their fingers for the consecrating of the Sacrament these then the Apostle calleth the commandements of man touch not taste not handle not Colos. 2.21 Gallas 3. Cont. That the ramme signified not Peter Vers 19. ANd thou shalt take the other ramme These two rammes some would have signifie Peter and Paul the ramme of burnt offering which was wholly consumed they say signifieth Paul amore Christi totum incensum that was wholly set on fire with the love of Christ the other ram wherewith they anointed the eare thumbe and toe of the Priests did prefigure Peter Nam EcclesiaÌ„ Romanae obedieâ—dum est in his quae sunt fidei For the Church of Rome must bee obeyed in those things which belong unto faith which commeth by hearing and this is signified by touching the eare likewise in those things which concerne manners which is understood by anointing the hands and feet which are instruments of all actions Gloss. ordinar Moraliter Contra. 1. And was not Peter wholly ravished and set on fire also with the love of Christ as well as Paul If not why do you preferre him before Paul 2. If faith come by hearing how should the Pope be obeyed in doctrine seeing he useth not to preach to be heard 3. In matters of faith not onely the Romane Church but any other is to bee heard and followed but seeing
Tabernacle then the campe went forward Lyran. QUEST XIV In what order the campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of
signification of this tree 43. qu. What lawes and ordinances the Lord here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave
Hexapla in Genesin Exodum THAT IS A sixfold commentary upon the two first Bookes of Moses being GENESIS and EXODVS WHEREIN THESE TRANSLATIONS are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition And 10. The Hebrew originall Together with a sixfold Vse of every Chapter shewing 1. The Method or Argument 2. The divers readings 3. The explanation of difficult questions and doubtfull places 4. The places of doctrine 5. Places of confutation 6. Morall observations In which worke about three thousand Theologicall questions are discussed above forty Authors old and new abridged and together comprised whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers or Marlorat out of the new Writers have in their learned Commentaries collected Now the fourth time imprinted with the Authors corrections before his death By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of mee but if you beleeve not his writings how shall yee beleeve my words LONDON ¶ Printed by Iohn Haviland and are sold by Iames Boler at the signe of the Marigold in Pauls Church-yard 1633. Hexapla in Genesin THAT IS A SIXFOLD COMMENTARIE UPON GENESIS Wherein six severall Translations that is the Septuagint and the Chalde two Latine of Hierome and Tremelius two English the Great Bible and the Geneva Edition are compared where they differ with the Originall Hebrew and Pagnine and Montanus interlinearie interpretation TOGETHER WITH A SIXFOLD USE of every Chapter shewing 1. The Method or Argument 2. the divers readings 3. the explanation of difficult questions and doubtfull places 4. the places of doctrine 5. places of confutation 6. Morall observations WHEREIN ABOVE A THOVSAND THEOLOGICALL questions are discussed and is comprised together whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers Marlorat out of the new Writers have in their learned Commentaries collected Divided into two Tomes and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit Now the third time revised corrected and with divers additions enlarged By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of me but if you beleeve not his writings how shall ye beleeve my words AMBROS EPIST. 41. Deambulabat Deus in Paradiso c. nunc deambulat in Paradiso Deus quando Scripturas lego Paradisus Genesis in quo virtutes pullulant Patriarcharum Paradisus Deuteronomium in quo germinant legis praecepta God sometime walked in Paradise c. and now God walketh in Paradise when I read the Scriptures Genesis is a Paradise wherein the vertues of the Patriakes doe branch forth Deuteronomie is a Paradise wherein the precepts of the Law doe sprout forth LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE HIGH AND MIGHTIE RIGHT VERTVOVS AND MOST CHRISTIAN PRINCE King IAMES our dread Soveraigne by the grace of God King of Great Britaine of France and Ireland Defender of the Christian faith MOST gracious Soveraigne as under the shadow of your Highnesse great and mighty tree I meane your Princely and peaceable government the goodly beasts of the field honourable and great persons doe solace themselves so the fowles of heaven and the little birds doe sit and sing in the branches thereof and there build their neasts and lay their young and I among the rest have brought forth my implumed and unfeathered birds those imperfect workes which heretofore I have dedicated to your excellent Majestie and now this which wanteth but the wings of your Highnesse favour to flie abroad To your pious and sacred Majestie therefore I here present this absolute Tractate upon Genesis such as hath not beene yet in respect of the order matter and manner set forth vpon this booke wherein whatsoever questions of weight are discussed and other necessarie matters added as the short preface following sheweth This my third work to your highnesse I here in all humility exhibite and offer as an unfained pledge of our hearty joy for the joyfull entrance of this third yeare of your Majesties happy reigne This divine booke of Genesis as Ambrose advised Augustine to read the Prophesie of Isaias Augustine sendeth Volusianus to the Apostles writings I would commend in the first place as it is in order first to be read of all the Scriptures wherein are declared and set forth the beginning of the world and the progresse thereof the punishment of the wicked and rewards of the righteous so many examples and enticements to vertue such judgements and dehortations from sin and the same so lively and effectuall â—s if they were now presently done before our eyes as Augustine saith of this historie of Genesis I know not how but as often as it is read the hearer is so affected as though the thing were even now effected This worthy history containeth the space of 2368. yeares above halfe the age of the world from the first to the second Adam It insisteth principally in setting forth the life and acts of six honourable Fathers as starres among the rest Adam Noah Abraham Isaack Iacob Ioseph from all these your Majestie may receive somewhat with Adam who in Enos time when religion decayed taught his sonnes apart from the wicked to call upon the name of God your princely care must bee that you and your people as separated from the superstition of the world should worship the Lord more purely with Noah God hath raised you up to bring rest and comfort to his Church as another Abram the Lord hath made you an high Father as Isaack to procure joy and laughter to the Church as Iacob a supplanter of Popish superstition as Ioseph to adde what is wanting in the Church or Common-wealth Much bound unto God is this Church and Common-wealth for your Highnesse peaceable and religious government that whereas we for our sins had deserved with Israel neither to have King nor Church as the Prophet Hoshea saith We have no King because we feared not the Lord and againe in the same place the thorne and thistle shall grow upon their Altars yet the Lord in mercy hath blessed us with both We praise God for your princely vertues your worthy clemencie equity bountie piety which doe shine in your Majestie as the pretious stones in the King of Tyrus garment your gracious clemencie is as a cordiall unto this land which having remitted some great offences must needs passe by smaller trespasses If David pardoned Shemeis rayling he could not but forgive Mephiboseths negligence Your princely peace made abroad doth give us hope of a peaceable state at home as Davids favour toward Abner a reconciled enemie was a signe of grace to Barzillai an ancient friend what would we have
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
neither goe upright before neither at that instant onely when Satan used him but whereas he did extoll himselfe against man he is brought to his first condition and his creeping and feeding of the earth which should not have beene ignominious before is acccursed and made reproachfull now Mercer Calvin QVEST. XXIV Of the enmity betweene the seed of the woman and the Serpent WHere the Lord saith I will put enmity betweene thy seed and her seed 1. This first is truly understood of Christ quia solus ita semen multeris est ut non etiam viri semen sit who was so the seed of the woman as he was not of the man and betweene Christ and Satan the greatest enmity was who consented to him in nothing 2. We may also understand by the seed of the woman all the Elect and by the seed of the Serpent all the wicked who are the sons of the Devill as Christ said to the unbeleeving Jewes Yee are of your father the Devill Ioh. 8.44 betweene whom the Elect and the wicked there shall be perpetuall enmity and therefore Rupertus saith the Scriptures are called the booke of the battells of the Lord Num. 21. which declareth the continuall combate betweene the Church of God and the world 3. Part of this sentence is literally true in the Serpent for as Rupertus noteth if a woman tread upon the Sepent with her bare foot he presently dieth but if he first bite her heele the woman dieth of that poyson But howsoever this be true it is most certaine that betweene man and those venomous creatures there is a naturall hatred that one cannot endure the sight and presence of the other 4. Some doe marvell why the Serpent is not made mute and dumbe seeing Satan abused his tongue and mouth to tempt the woman the Hebrewes thinke that the punishment is included in that dust is appointed to bee his meat for such whose mouthes are filled with earth cannot speake And to this day we see that the punishment remaineth upon the Serpent who maketh no perfect sound as other cattell doe but hisseth onely 5. Satan was accursed before God before nor any hope of recovery remained but now the sentence is declared to the comfort of man and Satans state declared to be irrepairable for his punishment shall endure all the daies of his life that is for ever 6. Some by the heele understand the end or extremity as Onkelos that in the end the Devill as a Serpent shall bite the heele some the inferiour part of the soule some the humanity of Christ which Satan pinched at when Christ was put to death but thereby Christ gave him a deadly blow upon the head But generally it signifieth the weaker parts of Christs body which is the Church that Satan shall bee nibling and biting at the heele as a Serpent doth when hee is overwhelmed and turned upon his backe that is hee shall touch the members of Christ and trie them with many temptations but hee shall not be able to hurt them Mercer 7. By the dust also some understand terrene and earthly things wherein the Devill is conversant being cast downe from heaven some the graves and sepulchers of dead men where the spirits appeare but this clause is properly referred to the Serpent who as he was Satans instrument to cause man to sinne and returne to the dust so that he should feed of the dust QVEST. XXV Of the sorrowes of women Vers. 16. I Will greatly increase thy sorrowes There is a threefold punishment inflicted upon the woman as Rupertus well noteth pro seductione conceptus multiplicitas pro gulae oblectamento vterâ— dolor pro scandalo quod viro exhibuit servitutis poena c. because she was seduced she hath sorrow in conceiving for the delight of her eye the paine of her wombe for the offence in enticing her husband subjection unto him But where the Lord saith I will multiply thy sorrowes and conceptions 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb for that is agreeable to nature and our Saviour was so borne in his mothers womb and therefore this was no part of the curse 2. Neither doth the curse consist in the multiplicity as Rupertus because many are borne which are ordained to destruction for simply the fruit of the womb is a blessing Psal. 27.3 3. But hereby the many sorrowes are signified which women doe endure in the conception of their children as faintnesse loathing of meat longing for strange things griefe ache unwilsomnesse perill of abortion and such like Secondly whereas women should before have brought forth without pain now their travaile is ful of labour in so much as many have miscarried in the birth of their children as Rachel and it is well observed of Aristotle that no other creature with such difficulty bringeth forth her young as woman doth which is an evident demonstration of this punishment laid upon them Thirdly where it is said the womans desire shall bee to her husband and he shall rule over her 1. It is not understood of the naturall desire the woman hath eftsoone of her husbands company notwithstanding her painfull travaile which is no punishment but a delight unto them 2. But of that subjection whereby by the law of nature practised among Pagans women doe depend upon their husbands The woman should before have beene obedient to man but of a loving society to be made partaker of all his counsells nor of an urging necessity as now whereby the woman in rerespect of her weaknesse both with her will dependeth of her husband for her direction and provision of things necessary and against her will she often endureth the hard yoke of an unequall commander QVEST. XXVI How the earth was cursed unto man Vers. 17. CVrsed be the earth c. 1. It is to be observed that the Serpent is onely pronounced accursed because his state is remedilesse and desperate but neither the man or woman are accursed for whom there is hope 2. The earth is accursed not in it selfe but in respect of the use of man as S. Paul saith that the creatures doe yet groane with us together 3. Some Hebrewes note that some men are exempted from this punishment to eat their bread in the sweat of their browes as Kings and Princes but no women are exempted from their punishment because the woman both sinned her selfe and enticed the man so did not Adam but this sentence is generall against all men that although one particular onely be expressed of the labour and toyle in tilling of the ground yet therein are contained all other the cares and troubles of this life from the which none are free 4. Some Hebrewes thinke that in mans innocencie he should not have travelled so for his bread as in threshing grinding bakâ—ng of it and it may very well bee that although man should not then have lived
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
land mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath
sheweth that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint
Perer. for God expresseth no condition in his promise 4. Nor yet need we answer that Iacob doth not vow the generall worship of God whereunto he was bound by his profession having received circumcision but a speciall service in consecrating that place to Gods service and offering of tythes or that it is lawfull for a man to tie himselfe by a new bond to performe that to God which he is otherwise bound to doe as the Prophet David saith Psal. 119.126 I have sworne and will performe it that I will keepe thy righteous judgements both these answers are true though not pertinent to this place ex Perer. 5. Wherefore Iacob doth not bring this forth as a condition If God will be with me this particle im is not here a conditionall but a word of time as it is taken vers 15. untill if that is when I have performed c. so is it taken here when God hath beene with me and kept me in this journey Iun Mercer and the words following are not to be read then the Lord shall be my God but when the Lord hath beene my God so they are not parcell of the vow which is complete in the 22. vers but they are part of the reason of this vow Rasi Iun. QUEST XVIII To whom Iacob voweth to pay the tenth Vers. 22. I Will give the tenth 1. Some thinke that he payed the tenth to Sem or Eber but Sem died before Iacob was borne and Eber also was dead many yeares before this in the 19. yeare of Iacob who is now supposed to have beene 77. yeare old 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars and in sacrifices for the service of God and such things as are devoted to religious uses are truly said to be given unto God sic Cajetan Mercer 3. Some Hebrewes referre this to the consecrating of Levi to the Priesthood but as Aben Ezra not men but cattell and beasts used to be tithed 4. Places of Doctrine 1. Doct. The ministery of Angels Vers. 12. THe Angell of God went up and downe By this is expressed the ministery of the Angels that are continually imployed for the good of the elect they ascend to report our necessities they descend to be ministers of Gods mercies as the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 2. Doct. How Gods providence is seene in permitting evill to be done in the world HEreby also is set forth Gods providence that watcheth over all things for the Lord standeth upon the top of this ladder whereby is signified the administration and government of the world Against which providence whereas it is objected that many evill things are committed in the world to the which the Lord is no way consenting Thomas Aquine answereth that although some defects are against the particular nature of things yet they are for the good of the universall and therefore as Augustine saith Deus non sineret malumesse in operib suis nisi sciret benefacere etiam de malâ— God would not suffer evill to be in his works if he did not know how to turne evill into good But it will be said God ought to draw men against their will unto good Dionysius answereth Non est providentia divinae violare naturam sed est cujusque naturae conservatrix Gods providence doth not change or violate nature but is the preserver of naâ—ure leaving to things indued with reason to follow their owne will and inclination Lib. de Divin nominib cap. 4 par 4. 3. Doct. How God forsaketh not the elect finally Vers. 15. I Will not forsake thee c. Gods promises to his servants are so stable and firme in Christ that they are sure finally not to be forsaken as the Lord said to Iosua I will never faile thee nor forsake thee Heb. 13.4 Calvin 4. Doct. Lawfull to vow Vers. 20. IF God will be with me c. By Iacobs vowing both their errour is condemned that take away the use of all vowes from Christians and their superstition that vow not as they ought Iacob 1. directeth his vowes to God the papists vow unto Saints 2. He voweth to testifie his thankfulnesse they vow to merit 3. He voweth such things as were in his power as to pay tithe they such things as are beyond their reach as single life where the gift is not 4. Iacob voweth such things as God commanded they vow things of their owne inventing as to goe in pilgrimage to fast with bread and water to garnish Idols and such like concerning the which we may say with the Prophet who required this at your hands Isay 1. â—2 Calvin 5. Doct. Signes called by the names of the things Vers. 22. THis stone shall be the house of God This stone was not Gods house but a monument or signe of the place of Gods worship for there Iacob to fulfill this vow afterward at his returne built an Altar to God Gen. 35.7 Thus by a metonymie that which is proper to the thing is given to the signe in which sense the bread in the Eucharist is called the body of Christ Marlâ—r 5. Places of Confutation 1. Confut. How the Angels are reporters of our prayers unto God and yet no mediators Vers. 12. LOe the Angels of God ascended and descended upon it Hence Pererius would gather that the Angels descended from heaven to reveale unto us the counsels of God and to execute his will so their office is by ascending to report unto God our prayers vowes and necessities in Gen. 25. numer 23. We grant that the Angels doe report unto God the affaires of the world and the acts and gests of men and so their supplications in generall but this they doe as messengers not as mediators The Prophet Zachary sheweth a distinct office of the Angelicall spirits and Jesus Christ there called the Angell of the Lord they returne this answer to Christ Wâ—e have gone thorow the world and behold all the world sitteth still and is at rest But the Angell of the Lord Christ the Mediator of his Church steppeth forth and prayeth O Lord of hosts how long wilt thou be unmercifull to Ierusalem Zach. 1.12 So then though the Angels be witnesses of our devotion and beholders of our teares and plaints they have no office of mediation neither have we any warrant to pray unto them 2. Confut. Against the Platonists that make three kinds of providence Vers. 12. THere stood a ladder upon the earth and the top reached to heaven Gods providence then descendeth from heaven to earth contrary to the opinion of the Platonists noted by Gregor Nyssen lib. 8. de provident cap. 3. who make three kinds of providence the first of God in taking care onely for things celestiall and spirituall and the generall causes of other things in the world the second
to Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth
command 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
Genes â—5 Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his
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 quà m 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 Something 's 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 pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—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 euery 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 THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee
be hindred but such promises have need of a great faith to apprehend them but signes doe serve to confirme faith not for faith to worke upon for signes are visible to the sense but faith is of things that are not seene signes then are rather the causes and helps of faith than the object 4. Yet it is not denied but that such signes as had relation to the Messiah and were accomplished in him were effectuall though not present because in Christ all the promises of God are yea and Amen such was that signe which the Prophet giveth to Ahaz Isai. 7.2 Some therefore doe thinke that this signe is referred to the vision going before of the fire burning in the bush Iun. with some Hebrewes 3. And both these clauses may be joyned together that God confirmeth Moses both by that signe present as also assureth him of the deliverance of the people by shewing the fruit and effect thereof that being delivered out of Egypt they shall serve God in that place to this purpose Osiander It may be also a commandement that being delivered in token of their thankfulnesse they should worship God there Iosephus QUEST XXII Why Moses enquireth after Gods name Vers. 13. IF they say unto me What is his name 1. Moses in moving this question doth neither shew his ignorance as though being polluted with the corruptions of Egypt hee had forgotten the true God for seeing those acts of his in Egypt proceeded of faith as the Apostle sheweth Heb. 11. in forsaking Pharaohs Court and joyning himselfe to the people of God and afterward in his exile in the giving of his sonnes names he professeth his faith toward God naming Eleazar of the helpe of God no such thing is to bee supposed of Moses 2. Neither yet as some thinke did this proceed of Moses curiosity as that he not contented with the promises made unto the Fathers desired to know Gods name 3. But Moses maketh this request to know Gods name in respect of the Israelites to satisfie their curiosity and to winne the more credit to his calling Simler QUEST XXIII Of the best reading of these words I am that I am Vers. 14. ANd God said unto Moses Eheje because I am These words are read diversly 1. Some make neither of them a proper name but reade thus Ero qui ero I shall be which shall bee in the future tense as Montan. Pagninus Some reade the first in the future I shall be the second in the preterimperfect tense which was Piscat But it is better expressed in the present tense as it is usuall with the Hebrewes to put one tense for another as the Septuagint and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which am 2. Some make them both a proper name Eheje Eheje Aretius But it seemeth that the first is only a proper name as it is taken in the end of the verse Eheje hath sent me and that which followeth is the reason of the name because I am rather than which I am or that I am sic Iun. Simler QUEST XXIV What the name is which the Lord here giveth himselfe NOw concerning this name Eheje 1. Neither is it a divers name in effect from the name Iehovah which the Lord proclaimeth afterward as thinketh Aquinas for they are both derived of the future tense of the word Hajah which signifieth to be Eugubin 2. Neither yeâ— are here two 〈◊〉 eâ—pressed one of the essence and being of God Eheje or Iehovah the other of Grace the God of Abraham Isaac and Iacob as Ferus for the Lord v. 15. joyneth them altogether making bu◠〈…〉 of them all 3. Nor yet doth the Lord here deliver his name never heard of before and which it 〈◊〉 bâ—fall to utter as Iosephus for the name of Iehovah was knowne to Abraham Gen. 15.7 I am Iehovah and vers 8. Abraham calleth him Lord Iehovi therefore this name Iehovah was uttered as it may appeare also by the corrupt institution of the Heathen who from the name Iehovah derived the oblique cases of Iupiter Iovis Iovi which they ascribed to the principall God 4. Neither properly hath the Lord any name for he is incomprehensible and therefore not to be limited by a name Dionys. And names are given to shew the difference of thingâ— but God is one 〈◊〉 Martyr But here the Lord describeth himselfe by his everlasting being who is of himselfe and giveth being to all other things which propertie of being is most peculiar unto God as best shewing what hee is of all other attributes which are given unto him QUEST XXV Of the meaning of the name Eheje Vers. 19. FOr the meaning of this name Eheje 1. It signifieth as the Hebrewes all the difference of time both past present and to come as this name iâ— expounded wâ—ich was which is and which is to come Revel 1.8 So also Gregor Nazian Vniversumâ—d qâ—od est 〈◊〉 se complectitur nec prâ—â—â—â—pium habens nec finem habiturus He comprehendeth in himselfe whatsoever is neither having beginning or end 2. It is as Augustine saith Nomen incommut abilitatis A name of unchangeablenesse for the creatures which have their dependance of themselves cannot say Erâ— I sâ—all be Simler 3. It sheweth the perfection of God that hath his being of himselfe and not of any other Ferus 4. The goodnesse of God that giveth unto all things their being Rom. 11.36 Of him through and for him are all things as Hierome Quod esse decuntur id habuit Dei bonitate doâ—atum In that things are said to be they have it given them by the goodnesse of God in Epist. ad Ephes cap. 3. 5. It declareth the infinitenesse of God that God is all in all 1. Cor. 15.18 as Bernard well noteth Hoc est â—i esse quòd haec omnia esse This is unto God to be to be all these things as wisedome goodnesse righteousnesse c. 6. This name of God maketh a difference betweene the true God who only is and the false Gods of the Egyptians and other heathen that had no being at all Oleaster 7. Rabbi Salomon referreth it to the deliverance of these Israelites that God will bee with them and assist them but this being a name to continue unto all generations vers 15. is not to be restrained to this instant 8. Some referre it to the incarnation of Christ in which sense the Lord should say I will be Simler 9. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance with the Church of God Simler 10. This name then is the most absolute and peculiar name of God as shewing his eternitie without either beginning or end his unchangeable nature perfection goodnesse infinitenesse Perer. And this name of God was not unheard of among the wiser sort of the Heathen 〈…〉 writeth that this sentence was set uâ—on the doores of the Egyptian Temples Ego sum omne qâ—od
1. Obs. The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
God 2. Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his
in expedition against their enemies and yet that was no hinderance or let to their circumcision 2. There is great difference betweene the transgression of one man which might easily bee censured without danger and the sinne of all the people which could hardly bee redressed for Moses knew them to be a stifneâ—ked and rebellious people 3. Therefore it cannot be otherwise held but that the omission of circumcision in the people was a transgression of the covenant and that the people did of contempt and disobedience omit it beside the excuse of their removing campe as Augustine well judgeth quaest 6. in Ioshuah for the people continually murmured and wished to be in Egypt and thought to returne thither and many of them were Idolaters therefore it was no marvell if they casting off the yoke of obedience and despising the covenant of God regarded not likewise the signe thereof Iun. Beside it must be considered that the commonwealth and Church were not then setled neither the passeover nor sacrifices or other rites were then observed duly according to the order prescribed and therefore Moses saith that when they were come into their inheritance Yee shall not doe after all these things which we doe here this day that is every man whatsoever seemeth good in his owne eyes Deut. 12.8 QUEST XXIV What moved Moses to deferre the circumcision of his child IT is further doubted what should bee the cause why Moses deferred the circumcision of his child 1. The cause whereof some impute unto Moses father in law that Moses did forbeare the circumcision lest it might have beene an offence unto him Tharg Hieros but the stay seemeth rather to have beene in his wife as shall afterward appeare 2. Aben Ezra thinketh that the child was not eight dayes old when Moses set forward in his journey and that he would not circumcise him by the way because he made haste Contra. But it is not like if Moses having beene married forty yeeres had a child so young that he would have adventured to travell with his wife having beene so lately delivered neither if circumcision had beene deferred because of Gods service would the Lord have beene so angry with him Simler 3 Some judge that Moses might thinke circumcision not to bee so necessary in a strange land especially Moses wife being a stranger and so his sonnes Israelites but by the halfe bloud Ferus But Moses could not be so ignorant for as he was perswaded that his seed was within the covenant so he knew that the signe of the covenant belonged unto him 4. Wherefore the most probable conjecture is that after Moses had circumcised one of his children his wife tooke such offence at it that to content her he did forbeare to circumcise the other and this may appeare by the circumstance of the text because shee with such indignation calleth Moses a bloudy husband shewing her discontent and dislike of circumcision Iur. Piscator Pellican Simler QUEST XXV Why the Lord correcteth Moses by the way and not before NOw â—he reasons why the Lord did thus urge Moses by the way and not before may bee these 1. Because Moses had now taken a publike office and charge upon him and he was unfit to be a rulâ—r in the Church of God that could not order his owne familie as the Apostle sheweth 1. Tim. 3.5 thâ—refore it would have beene a great offence and scandall unto all Israel if Moses the minister of circumcision should have any uncircumcised in his house Iun. Perer. 2. While Moses was under his father in law he was not at his owne liberty as now and therefore it is more exactly required of him now than before Ferus 3. The Lord doth it also at this time to trie his obedience whether this correction laid upon him would make him give way and start from his calling Ferus QUEST XXVI Whether Zipporah circumcised her sonne with a sharpe knife Vers. 25. ANd Zipporah tooke a sharpe knife 1. Some thinke that circumcision among the Jewes was ministred with no iron instrument but only of stone and thinke that Zipporah in this place circumcised her sonne with a sharpe stone as the Chalde Septuagint and Latine reade so Augustine Bernard with others But seeing no such instrument is specially prescribed Gen. 17. where circumcision is instituted it seemeth there was no such necessity of using a stone onely 2. Others doe thinke that it was indifferent to use either a sharpe knife or stone but in this place they say it was done with a sharpe flint because the word tzur signifieth a rocke or stone and Iosh. 5. hee is bid to prepare knives of stone and this circumcising with a stone did more lively resemble the spirituall circumcision by Christ who is the Rocke so Hugo S. Victor and Thostatus and Thomas Contr. 1. Though the word tzur doe usually signifie a rocke or stone as Ezech. 3.9 yet in some places it is taken for that which is sharpe as Psal. 89.44 tzur charbo the edge of his sword the same words inverted are used Iosh. 5.2 Charboth tzurim sharpe knives which are so called tzurim because they were in sharpnesse like to a sharpe stone Piscator or were sharpned with flints or whetstones Osiand 2. And seeing Zipporah was in haste a sharpe knife such as they were not without was readier at hand than a sharpe stone which unlesse it had beene prepared of purpose would not have served that turne and whence should Iosuah have so many sharpe stones to circumcise above 600. thousand Iosh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords rather than stones so it is more like so many thousands of Israelites were 3. And for the correspondencie of the type and the substance if it had consisted in the likenesse of the instrument Saint Paul speaking so much of circumcision would not have omitted it 3. Therefore upon the reasons before alleaged 1. both because a knife was readier Zipporah being in haste and a knife being at hand was a fitter instrument than a stone Iunius 2. And it had put the child to more paine to hackle off his foreskin with a stone 3. Neither was it possible to finde so many sharpe stones to circumcise 600. thousand as Ioshuah did we conclude that Zipporah did this cure with a knife not with a stone QUEST XXVII Whether both Moses sonnes or one only were uncircumcised and upon what occasion Vers. 25. ANd cut away the foreskin of her sonne 1. Cajetanus thinketh that the singular number is put here for the plurall and that both Moses sonnes were uncircumcised because Zipporah at this time calleth Moses a bloudy husband as now first having experience of bloudy circumcision But it is not like that Moses eldest sonne who might now be toward forty yeeres old was so long uncircumcised and whereas before vers 20. Moses is said to take his sonnes and here mention is made only of a
are in his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1
Cor. 12.21 Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement
returned unto the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service
of God procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that
and Levi is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such
Israelites that whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be
himselfe into an Angel of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a
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
chap. 7. that either it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the
servile and filiall and true feare Impiâ—rum timâ—r servilis non durat diutiâ—â— quà m sensus plagarum The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues as appeareth here in Pharaoh whose heart was hardned againe so soone as the plagues were ended Filialis autem timâ—r fides in medâ—â— niâ—â—is exercetur but a filiall feare and faith is exercised in the 〈◊〉 of afflictions Pellican 2. Doct. Prayer may be made without the voyce Vers. 15. Why criest thou unto me Moses here uttered no voice but sighed unto God and cried in his heart Egit vocis silentio ut corde clamaret Hee in the silence of his voice so wrought that he cried in his heart as Augustine saith quast 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophet Before they call I will answere Isai. 65.24 Before they call with their voice I will make answere to the secret requests and inward groanes of their heart Piscator 3. Doct. Christ not all one to the beleevers and unbeleevers Vers. 20. IT was both a cloud and darknes A lightsome cloud it was to the Israelites but to the Egyptians a grievous darkenes so our Saviour represented in this cloud is to some the savour of life unto life in the preaching of the Gospell to other the savour of death unto death 2. Cor. 2.16 to the Grecians foolishnes a stumbling-block to the Jewes but to the faithfull the power of God and the wisedome of God 1. Cor. 1.23.24 Simler 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day The Lord had delivered them before but now their deliverance is accomplished and perfected So our Saviour by his death and passion redeemed us as the Israelites were redeemed when they did eate the passeover in Egypt and sprinkled of the bloud upon the doore-posts But Christ by his resurrection did make perfect the worke of our redemption and the triumph over hell and damnation so that as the Psalme saith With him is plentious redemption Psalm 130. Ferus 5. Places of confutation 1. Conf. Against the Porphyrian Atheists Vers. 22. THe waters were a wall unto them on the right hand and on the lâ—ft This doth evidently convince the Atheists and Porphyrians who objected that Moses being a skilfull man in naturall observations did observe the tide of the sea and at a low and ebbing water went over with his people For 1. If Moses had this skill it is like that the Egyptians specially Pharaoh and the wisest of them should not have been ignorant of it who notwithstanding their skill were drowned in the waters 2. When the sea ebbeth the water onely leaveth the shore the channell of the sea is never drie Simler 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone as it was now 4. But this doth evidently bewray their malicious ignorance that the waters stood up as a wall on each hand which the sea useth not to do at an ebbing water Iun. in Analys See more hereof quest 18. before 2. Conf. That Christ was the substance both of the old and new Sacraments Vers. 22. THe children of Israel went thorow the middest of the sea Saint Paul hereupon doth inferre that they were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 This their going then thorow the sea was not only a figure of baptisme and a bare signification of that which our Sacraments exhibite as the Rhemists do note 1 Cor. 10. Sect. 2. But the same truth and substance even Christ Jesus was exhibited in their Sacraments as is in ours only the difference is in the manner because we see Christ more clearely then they did whom they saw only as it were in a cloud for the Apostle saith they did eate the same spirituall meate not among themselves as the Rhemists cavill but with us as Augustine well expoundeth Lib. de poenitent cap. 2. And the Apostle himselfe saith that the rocke was Christ Christ then was the same spirituall drinke both to them and us 3. Conf. No beleefe nor confidence to be placed in men Vers. 31. THey beleeved the Lord and his servant Moses The Rhemists urging here the Hebrew phrase which is they beleeved in the Lord and in Moses would inferre that we may beleeve and trust in men and so in the Church and the like place they object 2. Chron. 20.20 Beleeve in his Prophets and yee shall prosper Rom. 10. Contra. 1. The Latine translator in both places readeth Crediderunt Mosi credite Prophetis They beleeved Moses and beleeve his Prophets so that they do heere refuse the Latine text which they only hold to be authenticall 2. It is shewed before quest 30. that these phrases to beleeve in God and to beleeve God are indifferently taken both in the old and new Testament and whereas Moses saith of Abraham heemin baihâ—vah He beleeved in God the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beleeved God Rom. 42.3 Therefore Piscators note is not true that the word heemin with beth signifieth to trust or put confidence in but with lamed it signifieth to beleeve and so he saith they are said to put their confidence in God principally but in Moses secondarily as the faithfull servant of God Contra. 1. What differeth now this opinion from the doctrine of the Romanists who do not teach us principally or originally to trust in Saints but as our mediator having dependance of God 2. How can this assertion stand with the Scripture Ierem 17.5 Cursed be the man that trusteth in man 3. Whereas he produceth certaine places where in Scripture they are said to put confidence in man as 2. Cor. 23. This confidence have I in you all that my joy is the joy of you all and chap. 7.16 I rejoyce that I â—ay put my confidence in you in all things the Apostle in these places by confidence understandeth only a firme perswasion that he had of them that they would not deceive his hope and expectation using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that betokeneth a confidence in one with a dependance upon him for helpe and succour 6. Morall observations 1. Observ. God knoweth the perils and dangers of his servants how to Deliver them Vers. 4. I Will get me honour upon Pharaoh and all his hoast The Lord brought his people into that strait of purpose to get himselfe honour in delivering them out of their distresse and in judging their enemies whereupon it is evident that the dangers which the servants of God fall into come not by chaunce but are brought upon them by Gods providence who knoweth also how to deliver them out of the same as it is in the
Christ were about 1000. yeeres In respect therefore of this long continuance it may be said to be a firme and sure tabernacle Perer. 3. The tabernacle was a type of Christ and his Church and in that sense was firme and sure Simler And beside we must understand as Lyranus well noteth Sub prâ—missione templi materialis coeleste templum Vnder the promise of the materiall temple the heavenly temple of glory And as Pellican observeth Significat statum gloriae beatorum ubi haereditas sola est sanctorum It signifieth the state of glory where is the inheritance onely of the Saints And in this sense it was a most sure tabernacle QUEST XXIII Of the meaning of these words for ever and ever Vers. 18. THe Lord shall reigne for ever and ever 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and further or yet which Origen expoundeth thus if he had said In secula seculorum For ever and ever or for all ages although a long time should so be expressed yet it might bee supposed to have an end if not in respect of us yet unto God but now when it is added For ever and further Nullum sensum termini aut finis alicujus relinquit Now there is no place left at all for any end to be imagined 2. But the Latine translator readeth In aeternum ultra For ever and beyond or longer which Lyranus thus expoundeth because the word holam translated for ever sometime is taken for a finite time yet long as for the space of fifty yeeres the other word is added Vt significet aeternitatem to shew that hee meaneth eternity indeed Thostatus thinketh that ultra beyond additur ex abundanti ad significandam magnam affectionem loquentis is added of abundance more than need to signifie the great affection of the speaker because ultra aeternum nihil est beyond eternity nothing is Thomas thus interpreteth In seculum ultra id est ultra quameunque durationem datam For ever and beyond that is beyond any time or continuance that can be given or ultra aeternitatem participatam à creatore God is said to be beyond eternity that is such eternity as is participated unto the creature In regard that God hath eternity in himselfe hee is said to be more eternall than that to the which he giveth eternity So Hugo S. victor Et ultra â—on quantum ad temporis spatium sed quantum ad dignitatem â—d est super omnes For ever and beyond not in respect of the space of time but in respect of dignity because God reigneth above all Rupertus Vltra id quod viderâ— potes beyond that which thou seest or canst in thy minde conceive or thinke of eternity 3. But the cause of this great variety of opinion and businesse which these Interpreters make to themselves is because they labour still to justifie and uphold the Latine translation whereas the word hedh or ghedh as some reade signifieth not here yet or beyond but it is taken for perpetuity and eternity as the Lord is called Shocen heedh He which inhabiteth eternity Esay 57.15 The words then are better read For ever and ever the first ever may signifie the time of this present world the second the time after this world Non solum quamdiâ— durat seculum sed etiam post hunc mundum in aeternum regnat Not only while this world lasteth but after this world he shall reigne for ever Pellican And although the Kingdome of God in the externall regiment of that commonwealth of Israel were not eternall the temple long since being destroyed and the policy of that state being dissolved yet in respect of the true Israel of God the Kingdome of Christ hath no end Cajetan And as the Lord had now shewed his power upon the Egyptians in their overthrow and in the preservation of his people so for ever shall the Lord shew himselfe mighty in the protection of his Church and in the confusion of their enemies Ferus Thus the Kingdome of God is opposed against all terrene and earthly Kingdomes which are but temporall and against the vaine Gods of the Egyptians for the Lords Kingdome and not theirs should remaine for ever Simler Borrh. QUEST XXIV Whether this be a part of Moses song Vers. 19. FOr Pharaohs horses c. 1. Some thinke that this is no part of the song of Moses but rather an historicall narration shewing the cause why Moses and the Israelites did celebrate the praise of God both for their glorious deliverance and the overthrow of their enemies Calvin But it seemeth rather to be a part of Moses song containing the summe of the whole partly in the destruction of Gods enemies partly in the preservation of his people Simler And these reasons may shew it to bee part of the song 1. Because otherwise the song would seeme to bee defective because no mention is made before in the song how the Israelites went on dry land thorow the sea 2. It containeth a reason of the last sentence before namely of the power and Kingdome of God that God had given an evident demonstration of his power in the overthrow of Pharaoh Osiander The reason and amplification cannot be divided from the sentence 3. The like song is found Apoc. 12.10 I heard a voice saying now is salvation in heaven and strength and the Kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe As there in that heavenly song the reason cannot bee sequestred from the first clause so neither in this song of Moses QUEST XXV Whether the Israelites went straight over the red sea Vers. 19. IN the middest of the sea Whether the Israelites went thorow the middest of the sea or part thereof there are three opinions 1. Some thinke that they fetcht onely as it were a semicircle in the sea and arrived againe on that side which is toward Egypt so Thostatus But this opinion is confuted before at large quaest 17. in cap. 14. 2. Some thinke that they went just over the middest of the sea from the West side to the East but that is not like because they arrived againe in the wildernesse Etham from whence they went when they entred into the red sea as it is evident Num. 33.8 It is not like that the wildernesse of both sides the sea comming betweene should be counted aâ— one desert and beare the same name and if they had gone right over they had kept the way to Arabia declining altogether from Palestina And although the word be betoch in the middest that is not so taken as though they precisely should keepe the middest of the sea but the word signifieth as much as within as Gen. 18.26 If I shall finde but fifty persons in the middest of the City that is within the City as Gen. 25.10 Ephron sate in the middest of the sonnes of Heth that is among them So the Israelites went in the middest
which should come of the stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given
that the palme trees were not Admodum proâ—â—ra propter loci ariditatem That the palmes were not very tall because of the drinesse of the place wherein he seemeth to follow the Septuagint that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunkes of palmes But the text sheweth that it was a watry place where were twelve fountaines and therefore the Palmes there growing were like to be goodly trees And if they were such stubs and stumps of 〈◊〉 neither profitable for shadow or fruit Moses would not have made such a speciall mention thereof both here and Num. 33.7 Iosephus goeth on and telleth that these twelve fountaines were not sufficient Vt humiditaâ—em terrâ— subministrurent To minister moisture to the earth But the contrary is shewed before quast 52. and it seemeth it was a warry and commodious place because it is said they camped there by the waters 8. Iosephus also writeth that in this place for want of food the people murmured against Moses whereas their murmuring for want of food was afterward in the desert of Sur chap. 16.1 And thus far of the questions doubts and difficulties which this Chapter as wee have seene hath plentifully afforded 4. Places of doctrine 1. Doct. All proceedeth of Gods mercy Vers. 13. THou wilt by thy mercy carry this people Whatsoever the Lord doth for his people proceedeth of his love only and mercie not of any merit or desert in them Simler As Iacob confesseth he was not worthy of the mercy and truth which the Lord had shewed him 2. Doct. All both men and women must set forth Gods praise Vers. 20. ANd all the womâ—n came out after her In that not only the men but women also here did sâ—ng and set forth Gods praise it sheweth that all in generall both men and women should â—ee exercised in singing to the praise of God as the Prophet David exhorteth all people to praise the Lord Psalm 147. both young men and maids old men and children Psal. 148. Ferus 3. Doct. Of the lawfull use of Church Musike and how it ought to be limited THey came out with timbrels As hence it may be gathered that there is a commendable use of Musike both in voice and Instrument in the publike service of God So here certaine rules are prescribed which serve for the moderation and limitation of Church Musike 1. That according to the Apostles rule all things are to be done to edifying as here Miriam and the rest so sing as they are understood for the women answered the men and the women answered themselves in singing So he that singeth in the Church should so sing as that hee both edifie himselfe and others Augustine saith concerning the hearer Si sonum non sensum libido audiendi desideret improbatur If he that heareth regard the sound more than the sense it is to be reproved Cont. Iulian. lib. 4. cap. 14. And touching the Singer Bernard thus confesseth Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantarâ—m magis delectaâ—ar in vocis modulatione quà m in cordis compunctione Oftentimes in the sacred mystery I did marble with my voice to sing more sweetly I delighted more in tuning the voice than in turning my heart Hee acknowledgeth this to have beene a fault in himselfe and so is it in all such singers as use the like 2. Another rule is that all things should bee done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and with a comely grace 1. Cor. 14.40 Miriam being a prophetesse with the rest did sing after a sober manner as it became a grave Matrone or Prophetesse so should Church Musike expressed by voice or Instrument bee grave and sober not with divisions and running catches and curious warbling and breaking of the voice As Augustine well saith Sobriâ— psalâ—â—â—â— in ecclesia divin◠〈◊〉 Prophetarum Wee doe sing soberly in the Church the divine songs of the Prophets Epistâ—l 119. cap. 19.3 The Apostle addeth a third rule that all things should bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order And this is agreeable to order that things most necessary in the service of God should have the first and the chiefest place Musike then should bee used and ordered in the Church as that it hinder not the preaching of the Word neither take up that time which should bee spent in spirituall instruction and in edifying of mens soules There is no comparison betweene preaching and singing in the Church like as S. Paul preferreth five words spoke with understanding to the instruction of others before ten thousand words uttâ—red in a strange tongue 1. Cor. 14.19 such oddes there is betweene lively and edifying preaching and dumbe tunes and unedifying songes This abuse hath beene espied even in the popish Church when other necessary parts of Gods service as prayers and thankesgiving were many times omitted because of the Organe play and tedious Church-musike and it is censured in these words Illud non rectè fit in quibusdam ecclesâ—â— This is not well done in certaine Churches c. Coloniens part 2. chap. 12. 4. Doct. Of the lawfulnesse of Physike and the abuses thereof Vers. 27. I The Lord am thy heaâ—er or Physician By this that the Lord giveth himselfe this title the honourable science of Physike is commended The Physician is to bee honoured in the time of health against the day of sicknesse Luke is called the beloved Physician Colos. 4.10 He would not being called to be an Evangelist retaine a calling either unlawfull or dishonourable to his profession Ecclesiasticus well adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour thy Physician not the science of Physike but the abuse of Physicians is to be condemned And there are two generall faults in that calling one is in the professors and practicioners themselves if they be not faithfull but make long cures to inrich themselves and impoverish their patients as that poore woman was handled which had beene troubled with a bloudy issuâ— twelve yeeres and had spent all she had the text saith Shee had suffered many things of the Physicians and had spent all she had and it availed her nothing but she became much worse Mark 5.26 where foure inconveniences are set downe that came by the fraud of the Physicians the prolonging of the disease the putting of her body to paine the wasting of her substance the increasing of her disease The other fault is in patients when they trust to Physicians and forget God as Asa did 2. Chron. 15.13 who can worke without Physicians but they can doe nothing without him 5. Doct. That is only right which the Lord commandeth Vers. 26. IF thou wilt doe that which is right in his sight and give care to his commandement Tunc rectum est opus hominiâ— cum eo modo fit quo Deus jubet Then a mans worke is right when it is done as the Lord biddeth Pellican For that is not right which seemeth good in a mans owne eyes but what is approved
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
ordinances then I will put none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a
purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta
that the Lord in sending these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense
Vatab. the Septuagint take it sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same
innocent bloud upon your selues c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve
particular persons God is said to have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom.
washing of the garments he sheweth the puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by
together with the fire was seene a thicke and darke cloud but there bright shining flames of fire like cloven tongues shewing the cleare light of the Gospell in respect of the cloudy darknesse of the Law Simler Here onely Moses was suffered to goe up the hill there all which were present received the holy Ghost here the people tremble and are afraid but there they were emboldened by the Spirit to preach the wonderfull works of God 4. Doct. By the preaching of the Word we are joyned unto God by faith Vers. 17. MOses brought the people out of their tents So Ministrorum officium est It is the dutie of Ministers by the preaching of the Gospell to draw men out of the tents of sin to joyne them unto God by faith Lippom. As the Apostle saith Faith is by hearing and hearing by the Word Rom. 10.17 5. Doct. Distinction of offices in the Church Vers. 24. COme up thou and Aaron with thee The people stand below in the campe but Moses and Aaron ascend up into the mount This sheweth the distinction of offices and callings in the Church betweene the Ministers and the people that none should take upon them the office of teaching and delivering the high things of God but they which are thereunto called as the Apostle would have every one to abide in the same vocation wherein he was called 1 Cor. 7.20 Marbach 5. Places of Controversie 1. Cont. Angels carrie not up our prayers unto God as Mediatours Vers. 8. ANd Moses reported the words of the people unto the Lord. Tostatus hereupon inferreth thus that as Moses carried up the peoples answer unto God Sie Angeli coram Deo proponunt orationes nostras So the Angels propound before God our prayers quaest 3. in fine Contra. 1. This followeth not for Moses was a messenger betweene God and his people hee was commanded to propound unto them what the Lord had said so when it can be shewed in Scripture that the Angels have the like charge from God to report our prayers the argument will follow else not 2. If the Angels should returne our prayers and sayings unto God as they doe the rest of our doings they do not as mediatours interpose themselves but onely as reporters returne as they find in the world and it is to this end as Augustine saith Vt super his Domini voluntatem consulant That they may know Gods pleasure further therein in Psal. 67. No doubt they doe observe who are faithfull and devout in prayer and who are otherwise The devill observed Iob as the Lord saith Hast thou not considered my servant Iob how none is like him in the earth Iob. 1.8 But he did it with envie the good Angels were witnesses of his pietie with joy So the Angels which were sent thorow the world returne this answer That all the world sitteth still and is at rest Zachar. 1.11 There was no devotion or exercise of godlinesse but all given to securitie and carelesnesse In this manner Angels may report as mens doings so their sayings unto God but this maketh nothing at all for the invocation of Angels which is by the Romanists hereby intended 2. Cont. That man hath no free will unto good Vers. 5. I◠yee will heare my voyce indeed and keepe my covenant c. From hence Lippoman would gather that man hath free will ad quid enim ita loqueretur c. For to what end should hee so speake if it were not in the peoples power to heare and keepe the covenant Contra. 1. If this were in mans power to keepe Gods covenant which is to observe his law and obey the commandements to what end then came our blessed Saviour to performe the law for us which wee in respect of the weaknesse of our flesh could not doe 2. Therefore these precepts are propounded in Scripture to these two ends that thereby mans drowsie nature should be stirred up to labour unto perfection and that finding himselfe to come farre short of the commandement he might see his owne weaknesse and flee for succour unto Christ. And therefore S. Paul saith that the law is a Shool-master to bring us unto Christ Gal. 3.24 3. Cont. No absolute faith or credit to be given unto teachers but as they agree with Scriptures Vers. 9. LOe I come unto thee in a thicke cloud that the people may heare while I talke with thee It was Moses credit with the people that they heard the Lord speaking with him And Moses desired no further to be beleeved than he had his warrant from God Non alio jure fidem in Ecclesia obtinuit quà m quia Dei mandata pertulit He by no other right obtained credit in the Church but because he brought the commandements of God Calvin It is therefore great presumption for those which take upon them now to bee the Pastors and Doctors of the Church to arrogate and assume more unto themselves than Moses did As the Romanists doe hold that we ought to receive all the decrees and constitutions of the Church without any further discussing We ought to take our faith and all necessary things of our salvation at the hands of our superiours Rhemist Act. 10. sect 8. We must beleeve the Church and trust it in all things 1 Tim. 3. sect 9. Whereas the Apostles themselves required not their doctrine otherwise to bee received then as it was consonant to the Scriptures for the Bereans are commended for conferring those things which they taught with the Scriptures Act. 17.11 4. Cont. Perpetuall abstinence from marriage not required of Ministers Vers. 15. COme not at your wives Bellarmine out of this text would enforce the single life of the Clergie because the people being to appeare before the Lord are commanded to abstaine from their wives Lib. 1. de Clericis cap. 19. Contra. 1. It followeth not the people were commanded abstinence for three dayes Ergo Ministers all their life should abstaine or they had wives and came not at them for three dayes therefore Ministers must have no wives 2. The practice of those times was otherwise for the Priests and Levites were married if this example pressed not them it doth not enforce perpetuall single life now 3. Neither doth the argument follow because then there was in the use of marriage in the naturall issue a legall pollution which made them uncleane untill the even Levit. 15.18 and therefore such abstinence and forbearance was required but such uncleannesse now is taken away as in like manner he that touched a dead corse then was uncleane and yet therein he sinned not there was then a kind of legall uncleannesse which was not sinne Simler 4. But so much as is morall in this precept bindeth now that to make our prayers more fervent as by fasting so by this kind of abstinence for a time is fit agreeable to the Apostles doctrine 1 Cor. 7.5 But as it followeth not it is good to fast sometime to be more earnest in
contrary things of life and death peace and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one
him 2. God useth such metaphoricall speeches for our edifying to applie himselfe to our capacitie but in making such images there is no such edifying or building of faith but rather the contrarie the corrupting and destroying of it 3. There is no adoration or worship tied unto these words as there is unto such images Vrsin 2. Object God hath manifested himselfe in humane shape as to Daniel chap. 7. therefore it is lawfull for us to make the like representations of him Pâ—larg Answ. 1. The argument followeth not we may in like manner speake of God as the Scripture speaketh but to devise other signes to represent God than he himselfe hath appointed we may not God may manifest himselfe how it pleaseth him but man must not presume further than hee hath warrant from God so to speake of God as the Scripture doth is not forbidden but to make an image of God is prohibited therefore they are not alike Simler 2. Those manifestations of God had a promise of his presence but to attribute so much unto an image were plaine Idolatrie 3. Those visions were but for a time so long as it pleased God by such meanes to manifest himselfe and therefore there was no feare of any abuse Images are permanent and still in sight and so give occasion of Idolatrie Vrsin 5. Cont. Whether it be lawfull privatly to have the Image of Christ. SOme thinke that privatly to have the image of Christ it is not unlawfull so that we take heed of offence ne homines existeâ—â—ent nos illos adorationis causa habere lest men should thinke wee have them to worship Simler But I rather approve herein the judgement of Vrsinus who subscribeth to that decree of the 7. Synode held at Constantinople where it was decreed ne Christus pingeretur that Christ should not be pictured at all And the Synode yeeldeth this reason because Christ being both God and man the image of Christ must needs be a lying image which cannot expresse his Godhead So that either in such an image they divide the natures of Christ separating his Godhead from his humanity and so fall into the Nestorian heresie or else they must make the Godhead of Christ also circumscriptible and so with Eutyches confound his natures 2. Beside who seeth not that there is great perill of adoration in having an image of him who in that humane shape was worshipped The like danger there is not in having the private pictures of the Apostles and Martyrs for to their persons while they lived no adoration belonged 3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse who writ unto him to send her the image of Christ who disswadeth her from it by this argument Quis gloria ejusmodi dignitatis splendores lucentes fulgurantes effigiare mortuis inanimatis coloribus possit c. Who can with dead and unlively colours expresse the shining beames of such great glory the glory of Christ which appeared in his humanity cannot be pictured Epiphanius writeth of the Carpocratites that they had certaine pictures made with colours and some of silver and gold quas imagines Iesu esse dicebant which they said were the images of Iesus and were made in the time of Pontius Pilate when Christ was among men these Images they kept secretly Cyrillus thus writeth to Theodosius lib. de rect fide Num tanquam hominem adorabimus Emmanuelem absit deliramentum hoc esset deceptio Shall we then worship Emmanuel as a man by no meanes for this were a great madnesse and deceit tamen imagines nihil nisi Christi corpus reprasenture possunt and yet images doe represent nothing but the body of Christ. Simler who seemeth to allow the private use of such images but not in publike but these reasons condemne all images of Christ in generall 6. Cont. Against the toleration of Images in Churches ANother abuse beside concerning Images is in tolerating them publikely in Churches though they be not adored and worshipped which is the errour of the Lutherans as Marbachtus thus delivereth his opinion Quod ad templa attinet servandum imaginum discrimen ut non quaelibet imagines in eis habeantur c. Concerning Churches a difference of images is to bee observed that not all images be there had but only those which have some godly instruction c. To the same purpose Osiander But that the very sight and spectacle of Images in the publike place of Gods service is dangerous and unlawfull it may thus appeare 1. Such images set up in the place of Gods service are an occasion of Idolatry for mans heart being naturally corrupt and prone to Idolatry by such objects is nourished in errour And therefore Hezekiah when hee saw the brasen Serpent to be abused to Idolatry did breake it in peeces and so tooke away the very occasion of stumbling Augustine saith to this purpose Cum idola his locantur sedibus honorabili sublimitate ut à peccantibus immolantibus attendantur ipsa similitudine animatorum membrorum c. afâ—tâ—iunt infirmos animos When as Idols are set in such places of honour aloft that they may be beheld of those that pray and offer by the very likenesse of humane parts they doe affect the mindes of the weake Epistol 49. ad Dardan 2. Images set up in the Church for the people to gaze upon doe winne away their minde from celestiall cogitations therefore as the Prophet David saith Turne away mine eyes from regarding vanity Psal. 119.37 so all such vaine objects should be removed from the peoples sight The ancient Romanes would have no Images in their Churches that the worship of God might bee more pure And the Lacedemonians would allow no pictures in their Courts and places of assembly lest the beholding of them might have withdrawne the Senatours mindes from thinking of the affaires of the Common-wealth Simler 3. The weake are offended by such Images the superstitious and obstinate confirmed in their errour they which are without as the Turkes and the Jewes are by this meanes hindred from embracing Christianity 4. It is directly against the Commandement to make any image to represent God by therefore it is unlawfull also to keepe or retaine them Vrsin 5. The Lord commandeth all such Idols to be broken downe Exod. 23.24 and 34.13 And the good Kings in Scripture are commended for destroying and pulling downe of Idols as Asa Iehu Hezekiah Iosias Vrsin The contrary objections for the toleration of Images in Churches answered 1. Object MOses caused Cherubines to be made over the Arke and a brasen Serpent for the people to looke upon Salomon made the images of Oxen in the Temple for the brasen Laver to stand upon therefore it is Lawfull also to have Images now Answ. 1. These images had Gods speciall commandement who giveth lawes to others not to himselfe but sometime commandeth things beside the generall law as hee did the Israelites to carry away the goods of the
dishonour offered to the Image of God is a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
made unlesse they can give probable and reasonable cause of the change of their minde but they are not to bee forced by any such promise of mariage to accomplish the same 2. The other kinde of espousals is de praesenti pronounced of the time present as if one say Ego te mihi despondeo uxorem I take thee to my wife this contract is actuall and effectuall and cannot bee dissolved being lawfully made for that which God hath coupled together man cannot put asunder Matth. 19.7 and they which are thus contracted are man and wife before God as Iacob calleth Rachel being onely espoused his wife Give me my wife Genes 29.21 and the Angell calleth Mary espoused to Ioseph his wife Matth. 1.20 Hereof it was that by Moses law hee which defloured a maid espoused unto another was to bee stoned to death Deut. 22.23 3. After these espousals there came betweene them and the celebration of the mariage some convenient space of time 1. For publike honestie sake that they should not presently come together as bruit beasts in the heat of their fleshly desire 2. That by this meanes their mindes might bee first knit together before their bodies their desire of each to other by this meanes being kindled and increased 2. That this pause being made if in the meane time there should fall out any just cause of let it might appeare Bucanus QUEST XV. Of mariage consummate and the rites and orders therein to be observed MAriage is consummate by two solemne and publike actions one is religious and Ecclesiasticall the other is Civill 1. The parties espoused are first brought into the face of the congregation both to testifie their unfained consent each to other and that they may publikely bee instructed by the Minister of the duties of mariage and be commended unto God by the prayers of the congregation which godly use of the publike celebration of mariage before the congregation howsoever some schismatickes foolishly and wilfully spurne against it yet is grounded partly upon the example of God himselfe who brought man and woman together and gave them a solemne blessing saying Increase and multiplie partly upon that rule of the Apostle 1. Corinth 14.40 that all things in the Church should be done honestly and by order for by this meanes secret and 〈◊〉 mariages are prevented and the parties freed from all suspition who without this publike solemnitie might bee thought so live incontinently together and seeing all things are consecrate by the word of God and prayer 1. Tim 4.5 it is requisite that such a weightie businesse as this should bee sanctified with prayer and invocation of the name of God 2. The other publike action is Civill in the nuptiall feast or festivitie for it hath beene a commendable custome in all ages and in all nations almost to solemnize mariage with the cheerefull meeting of friendâ—â— as Laban made a feast in the mariage of his daughters Genes 29.22 our blessed Saviour was present at a mariage feast at Cana in Galile Ioh. 2. But the mariage feast ought to bee kept with this cavent that there bee no excesse riot or disorder with other abuses that often fall out in such meetings As in that great feast which the great King of Persia made unto his Nobles such good order was kept that none was compelled to drinke more than hee would himselfe Esther 1.8 This moderate and sober kinde of feasting may safely bee retained among Christians according to S. Pauls rule Philip. 4.8 9. Whatsoever things are true whatsoever things are honest whatsoever things are just c. those things doe and the God of peace shall bee with you Ex Bucano QUEST XVI What conditions are required in lawfull mariage BUt in lawfull mariage divers conditions are required and namely these 1. That Matrimony bee contracted between such parties as are apt for mariage The contracts then and espousals made betweene children are void 2. That there bee a voluntarie consent of both parties not forced or urged thereunto 3. The consent also of the parents or of those which are in the place and stead of parents must not bee wanting 4. There must bee no error in the persons as when they are espoused as virgins which prove afterward to bee otherwise or such like errors and mistakings 5. That honest conditionâ— bee propounded in such contracts with decencie and comelines 6. That Matrimonie bee contracted onely betweene two parties for though the Fathers were permitted to have many wives yet we must live not according to examples but by a certaine law and rule 7. Mariage must bee contracted in the Lord that is onely betweene the faithfull and beleevers and such as consent together in the true faith and religion 8. That such persons contract not together as are within the degrees prohibited either of affinitie and consanguinitie which are expressed Levit. 18. which prohibition of degrees is grounded upon the law of nature and therefore is morall and perpetuall for God did cast out the Canaanites because they were defiled herein Levit. 18.24 Who were not bound to the ceremoniall but to the morall lawes and the end of this prohibition of certaine degrees was for reverence of the neerenesse of kindred and blood as this reason is rendred None shall come neere to any of the kindred of his flesh to uncover their shame Levit. 18.6 and therefore this law is universall and perpetuall Vrsin Concerning the particular limitation of these degrees and right computation of them see elsewhere this matter handled at large Synops contr 15. of Matrimonie qu. 3. QUEST XVII Of the ends of the institution of matrimonie NOw the ends wherefore Matrimonie was ordained are these 1. In respect of the parties themselves there are three ends 1. That they should be a mutuall helpe one unto another both in divine and humane duties as the Lord when hee made woman said I will make an helpe meet for him Gen. 2.18 which helpe is partly in humane affaires as in domesticall duties in governing and ordering the familie in the bringing up and education of children and in personall duties one in helping and releeving another in sicknesse and in health as also in divine one in comforting another in praying one for another and such like 2. Mariage is ordained to bee a remedie against incontinencie and vagrant lust 1. Cor. 7.2 3. For procreation of children which should continue their parents name and succeed in his inheritance as the Lord said unto them Gen. 1.28 Increase and multiplie 2. In respect of the Church and Common-wealth Matrimonie was appointed as a meane to increase them both with profitable members and instruments and therefore parents are charged to bring up their children in the instruction and information of the Lord Ephes. 6.4 that they may bee fit to bee employed in the Church and Common-wealth 3. In respect of God Matrimonie was instituted principally for the setting forth of his glorie that the married parties should together better learne
they which fled thither might be preserved from the sword As Allaricus when Rome was taken gave commandement that all they which fled to the Churches of S. Paul and S. Peter should have their lives Simler 3. But on the contrary thus it is objected against such Sanctuary places 1. That by this meanes the â—ourse of Justice is hindred when malefactors are sheltred and rescued from the Magistrate by the immunity and privilege of the place 2. Servants are encouraged to be contemptuous and disobedient to their masters finding succour elsewhere 3. And anthrifty and carelesse debtorâ— by such devises will seeke to defraud their creditours 4. And herein was a great abuse committed in former times of superstition that their Sanctuary places were open to all kinde of malefactors As thus it standeth deciâ—ed Aâ—reâ—aneus 1. c. 3. Homicidas adulteros fures sive quoscunque reâ—â— c. Murtherers adulterers theeves or any other trespassers as the Ecclesiasticall Canons decret and the Romanâ— Law appointeth it is not lawfull to draw out of the Church or the Bishops house but upon oath first given 〈…〉 poenarum gâ—nere sint securi that the parties so taken out should be secure from all kinde of punishment 4. Now then to moderate the excesse and abuse herein neither is it fit that all such Sanctuaries should be stripped of their privileges as Tibeâ—iâ—â— the Emperour did as Sâ—â—â—onius and Tacitus doe write But such places of Gods service are meet still to be had in reverence according to that Law of Arcadius Irruens in Templum vel Menistros capite punitur c. That hee which did assault the Church or the Ministers should be capitally punished Cod. lib. 1. tit 6. leg 10. Yet the privilege of such places would thus be moderated and limited 1. That they should not bee open to all offenders but onely to such as trespassed of ignorance and sinned unwittingly and such as were empoverished by casualty rather thâ—◠〈◊〉 owne default 2. That the number of such privileged places should be restrained as it is already in the refoâ—â—ed Churches seeing to all the 12. Tribes of Israel there were allowed but six Cities of 〈◊〉 3. He which was rescued in the Cities of refuge was but there a while till his cause was tried 〈…〉 guilty he was delivered up so it is fit that such as sought the Sanctuary should notwithstanding ansâ—er the Law As it was decreed by the Imperiall Lawes as Cod. 1. l. 1. tit 15. leg 5. Iudaei confugieuâ—es ad Eâ—â—â—â—sias suscipi non debent c. Jewes fleeing to the Churches ought not to be received unlesse first they pay their debts Ibid. leg 5. maneri possunt vel citari in Ecclesia c. they may be summoned and cited in the Church and being so cited they are bound to make answer c. 6. Morall observations 1. Observ. Of the love which parents ought to beare toward their children Vers. 5. I Love my wife and my children c. Hence appeareth the great love which a man ought to beare toward his wife and children that he should endure much wrong yea and chuse rather to serve with them than to have his liberty and freedome without them Oleaster which condemneth the carelesnesse of such parents which preferre their owne case and pleasure before the safety of their children worse herein than the bruit beasts even then the savage and cruell Beare which rageth being robbed of her whelpes Prov. 17.12 2. Obser. Of the duty of children toward their parents Vers. 15. HE that smiteth his father or his mother vers 17. and he that curseth his father c. shall dye the death He that abused his parents in word or in deed that gave them but a tip or a reviling word was to be put to death which sheweth how much the Lord abhorreth stubbornnesse and disobedience to parents Little thought of by too many in our dayes and the rather because that continually in the Church there is not a beating of these points of Catechisme into childrens heads and hearts by carefull Ministers O that they would bee once drawne to doe this duty in their severall Churches soone should they find the fruit of it and the greatnesse of their sinne in so long neglecting it B. Babing 3. Observ. Masters not to be cruell toward their servants Vers. 20. IF a man smite his servant or his maid with a rod and he dye c. Upon this text Rabanus thus noteth Sicut disciplina opus est in eruditione subjectorum c. As discipline is needfull in the erudition of those that are in subjection Ita discretione opus est in exhibitione correpâ—â—onum c. So also discretion is needfull in the exhibiting of correction c. neither parents should provoke their children by too much rigour nor yet masters shew themselves cruell toward their servants as here the Law punisheth the immoderate severity of masters yea the Apostle would have masters put away threatning from their servants Ephes. 6.9 4. Observ. A wrong in deed must be recompenced in deed Vers. 26. HE shall let him goe free for his eye Chrysostome hereupon thus inferreth If thou hast chastised any beyond measure Injuriae peccatum beneficio est dissolvendum c. The sinne of wrong must be dissolved by a benefit Alioquin nisi quem factis laesisti factis placaveris siue causa eras 〈◊〉 Dominum Otherwise whom thou hast wronged in deed if thou doest not appease by thy deeds in vaine doest thou pray unto God c. Hom. 11. in Matth. As then the wrong is done so the amends or recompence must be made he that hath offended in word must by his words and confession acknowledge his fault but he which hath offred wrong in deed must also make some satisfaction for iâ— in deed as here the master for putting out his servants eye was to give him his liberty and freedome for it 5. Observ. Superiours are charged with the sinnes of inferiours committed by their negligence Vers. 29. IF the oxe were wâ—nt to push in time past c. As by this Law the owner of the oxe was to make good the hurt which was done by his oxe through his negligence because he kept him not so God imputeth the sinnes of the children to their fathers and of the subjects to the Magistrate si 〈◊〉 negligentia cessatum fuerit c. if through their negligence that is of the parents or governours the children or subjects faile in their duty as is set forth in the example of Holâ— 1 Sam. 2. who was punished for his remisnesse toward his children by which meanes he was made accessary to their sinne Lippoâ—â—â— CHAP. XXII 1. The Method and Argument IN this Chapter other politicke and civill Lawes are delivered which are of two sorts either concerning every ones private duty to vers 28. or the publike vers 27. to the end of the Chapter The private duties are of two sorts either touching prophane or sacred actions
In what forme the Lord appeared like consuming fire vers 17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the
Samuel After the same manner when God made a covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod
they did eat and drinke they onely escaped not death but all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being
him as he is But yet this must be understood with three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter
there exhibited unto him Habitat Christus per fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit
called regius cubitus the Kings cubit was the common cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the
Tabernacle so we are in darknesse unlesse the Lord Sursum Ecclesiam illuminet from above doe lighten his Church Calvine 7. As the six branches doe make one bodie with the shaft so Ministri in Christo concordiae studeant Ministers in Christ must studie for concord Osiand 4. Places of Doctrine 1. Doct. Of the divine nature of Christ. Vers. 9. ACcording to all that I shall shew thee so shall they make the forme of the Tabernacle c. As God appointed the forme and fashion of the Tabernacle but the matter thereof was offered by the Israelites So Christ tooke his humanitie from among men Divinitaâ— quae mera forma est à Deo patre ab atâ—rno genita est but his divine nature which is as the forme was begotten of God his Father from all eternitie Simler As touching his humanitie the Apostle saith For as much as the children were partakers of flesh and bloud he also himselfe tooke part with them Of his divine and everlasting being the Evangelist speaketh In the beginning was the Word and the Word was with God and that Word was God Ioh. 1.1 2. Doct. God will not be worshipped with will-worship FUrther it is hence gathered Forma Tabernaculi non relicta est hominum arbitrio c. The forme of the Tabernacle is not left to the will of man no not to the judgement of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himselfe hath prescribed Pelarg. Piscatâ—r So our blessed Saviour alleageth in the Gospell out of the Prophet They worship me in vaine teaching for doctrines the commandements of men Mark 7.7 3. Doct. Of the ministerie of Angels Vers. 18. THou shalt make two Cherubims of gold Which sheweth that God useth the ministerie of Angels in protecting of his Church Piscator As the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 4. Doct. Our sinnes are covered in Christ. Vers. 21. ANd thou shalt put the Mercie seat upon the Arke This Mercie seat signifieth Christ that as it covered the Arke where the tables of the law were kept so our sinnes which are discovered by the law Tecta sunt operculo illo gratia reconciliationis are covered by that covering of grace and reconciliation as it is in the Psalme Blessed is he whose wickednesse is forgiven and whose sinne is covered Psal. 32.1 Borrh. 5. Places of Controversie 1. Confut. Against the sumptuous decking and adorning of Churches Vers. 3. THis is the offering which you shall take of them gold and silver This is no warrant now because the Tabernacle in the old Testament was adorned with silver and gold and other precious things that now the Temples of Christians should be set forth with such ornaments Vbi enim verbum ubi mandatum Where have they any word or warrant for these things as Moses had then Gallas The houses of prayer are to bee reverently kept and decently set forth but superfluous and sumptuous ornaments doe not beseeme the house of God he looketh not to faire and beautifull Churches but unto the humble and contrite heart as the Prophet saith Isa. 66.2 2. Confut. Against the Manichees who refused the old Testament Vers. 8. THat I may dwell among them The Manichees who tooke exception to the old Testament said that herein it was contrarie to the New that God should dwell in houses made with hands whereas our Saviour saith in the New Testament that heaven is Gods seat and the earth is his footstoole Matth. 5. there can be then no house made for God to dwell in This objection Augustine returneth upon them againe shewing that this testimonie is first alleaged in the old Testament Heaven is my throne earth is my footstoole where is that house that you will build for me Isa. 66.1 And therefore therein the old Testament and new concurre that God dwelleth not in Temples made with hands and yet both in the old and new Testament God is said to have his house therefore he concludeth Adaliquam significationem in utroque testamento accipi c. that is so said and taken to signifie some other thing c. God then is said to dwell in the Tabernacle not because any place can comprehend his Majestie but because there it pleased him by some visible signes to manifest his presence 3. Confut. Against the superstitious opinion of the vertue of ceremonies Vers. 22. THere will I appoint with thee Though the Arke were the place where the Lord revealed himselfe and shewed evident signes of his presence yet the Israelites were too superstitiously afterward addicted to the externall ceremonie and thought themselves sufficiently protected if the Arke were with them As in Heli his time when they brought the Arke into the campe they thought themselves sure of the victorie against the Philistims but the Lord caused both them and the Arke to come into their enemies hand to teach them to lay aside all carnall confidence and to seeke unto the Lord. As the superstitious Israelites in this respect abused the Arke so the Romanists put their confidence in their breaden god consecrated host going with it in procession and carrying it about in the fields But this is to attribute too much unto signes Simlerus 4. Confut. That Moses Arke is not at Rome in S. Iohn Laterans Church THis Arke which Moses made the author of the Scholasticall historie thinketh to bee in Rome in the Church of S. Iohn Lâ—teran under the Altar there and by that supposed evidence would prove that the Arke was not made according to the measure of the Geometricall cubit But Tostatus sheweth that not to be so because it is mentioned 2 Maccab. 2. how Ieremie hid the Arke in a cave which afterward could not be found This authoritie presseth them because they hold the first and second books of the Macchabees to be canonicall And howsoever it standeth for the truth of this report it is evident that the Arke was lost before or in the captivitie of Babylon and that the second Temple built after the captivitie never had it By this then it appeareth what small credit is to bee given unto those relikes which are so much boasted of in the Papall Church 5. Confut. Against the erecting and setting up of Images Vers. 22. BEtweene the two Cherubims The idolatrous Romanists have no warrant from hence for their Images which they set up to be adored in their Churches 1. Moses had Gods commandement to doe it they have no such direction 2. That was a time of figures and ceremonies and typicall representations but now in the cleere light of the Gospell all such types and figures are ceased 3. Those Cherubims were not set forth publikly in the peoples view but kept in the most holy place whither none had accesse but the high Priest neither was it lawfull for
any other Priest or Levite to gaze or looke upon it Therefore this is no warrant for the setting up of Images in Churches in the open sight and view of the people who thereby are bewitched and withdrawne from the true spirituall worship Simler Gallas 6. Confut. Against the Iewes that they are cast off for crucifying of Christ. Vers. 22. THere will I appoint with thee or meet thee Chrysostome from hence doth notably convince the Jewes that God hath forsaken them and cast them off because now they have not the Arke nor Propitiatorie seat from whence the Lord used to speake And if the Jewes should hominibus imputare rerum suarum vastationâ—m impute unto men the ruine and destruction of their state hee thus answereth First that men could not have destroyed their Citie Nisi Deus permisisset unlesse the Lord had permitted it to be done Secondly he saith But be it granted that men pulled downe your walles Num ignem ex alto dâ—vehi vetuit homo Did man fâ—â—bid fire to be brought from heaven Num vocem ex propitiatorio audiri solitam inhibuit homo c. Did man forbid that a voice should be heard out of the Propitiatorie Did man take away the declaration of Gods will by the precious stones in the Priests breast-plate and the sacred unction c. An non Deus haec omniae submovit c. Did not God take all these away Thirdly if the Jewes shall answer Quoniam civitate â—aremus caremus istis c. Because we are without a Citie we want these things also c. He addeth further yet after the Temple was destroyed and the Altar broken downe there were Prophets in the captivitie Daniel and Ezechiel say then Quâ—m ob causam nunc non habetis Prophetas What is the cause that now ye have no Prophets Is it not evident by this Quòd Deus vos repulerit that God hath cast your off And why hath he cast you off Ob illum crucifixum impium illud facium because of that impious fact in the crucifying of Christ And whence doth this appeare because before when ye lived wickedly ye obtained many things now cum videamini modestiùs vivere when yee seeme to live more soberly yet ye suffer more grievous punishment noc quicquam eorum contigit habâ—re quae prius habebatis and ye enjoy none of those things which before ye had c. To this purpose Chrysost. 7. Confut. Against the Romanists concerning their niâ—â— orders of Angels NOw further whereas these winged pictures which were made upon the Mercie seat are called Cherâ—bim which is a name indifferently given to the blessed Angels in generall it is evident that it is no speciall order as the Romanists have curiously â—orted the Angels into nine orders whereof the Cherubim Seraphim and Thrones are the three highest And Tostatus one of their owne writers confesseth that in this place Aequaliter Cherubim ad omnes â—eatoâ— spiritus referantur That the Cherubim here equally may be referred to all the blessed Spirits c. And as in this place so in other also the Cherubim and Seraphim are names and titles given to the Angels in generall as Isai. 6. Ezech. 1. and 10. See more hereof elsewhere Synops. Câ—ntur 2. err 1. 8. Confut. Against the superstitious use of candles in Churches Vers. 37. THou shalt make thee seven lamps thereof c. to give light c. The use then of this candlesticke and the lamps thereof was to no other end than to give light in the Sanctuarie which was covered Tostatus addeth further Non solùm lumen candelarum est ad necessitatem toll â—idâ—â—um tenebrarum sed etiam ad honestatem cultum c. The light of candles is not onely for necessitie to remove the darknesse but for more comelinesse and it belongeth unto worship c. Which superstitious conceit is convinced in this place These lamps were ordained onely to give light therefore at noone day when there is no use of candle light to set up tapers and candles is a superfluous and a superstitious use 6. Morall Observations 1 Observ. God must be honoured with our riches Vers. 2. REceive an offering for me of every man c. Whereas God requireth an offering of the people out of their substance it sheweth that our goods are not ours to waste at our willes but God looketh to be honoured with them and to have them employed unto his glorie B. Babingt As the Wise-man saith Prov. 6.8 Honour the Lord with thy riches and with the first fruits of thine increase 2. Observ. We must give unto God with a willing heart WHose heart giveth it freely So also chap. 35.5 Whosoever is of a willing heart let him bâ—ing this offering unto the Lord which sheweth that what is bestowed upon Gods service should be given willingly and cheerefully as it is said in that great offering of David and the people toward the building of the Temple which Salomon made The people offered willingly unto the Lord with a perfit heart 1 Chron. 29.9 and David thus professeth vers 17. I have offered willingly in the uprightnesse of mine heart all these things So the Apostle saith The Lord loveth a cheerefull giver 2 Cor. 9.7 B. Babing 3. Observ. Of the diversitie of gifts which every man must employ accordingly as he hath received Vers. 3. TAke of them gold silver brasse c. This sheweth that in the Church there are diversities of gifts God hath endued some with gold and silver some with brasse all have not the like gifts as the Apostle saith There are diversities of gifts but the same spirit 1 Cor. 12.5 No man therefore can excuse himselfe that he hath nothing to offer if he have neither gold silver nor brasse yet heâ— may bring goats haire B. Babing He that hath neither gold silver nor brasse Osserat vel pilas capraruâ— munere suo defunctus est Let him but offer goats haire and he hath done his dutie Ferus 4. Observ. What desire we should have to the Lords house Vers. 8. THat I may dwell among them Seeing the house of God is the place of Gods habitation and there is his presence it sheweth with what delight and desire wee should come unto Gods house and with what reverence wee should behave our selves there as Iacob said How reverend iâ— this place this is no other but the house of God and the gate of heaven Gen. 28.17 So Chrysostome excellently saith Non est ecclesia tonstrina aut unguentaria tabâ—rna c. sed locus Angelorum regia coeli coelum ipsum c. The Church is no Barbers shop or Apothecaries house but a place of Angels the palace of heaven yea heaven it selfe 5. Observ. Gods law must be laid up in the heart Vers. 16. THou shalt put in the Arke the Testimonie As the tables of the Law were laid up in the Arke so the Law and Word of God must be
an habitation of sucan to dwell as the Lord himselfe saith chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes
conceit and collection is of no great force 2. Tostatus opinion herein is better that this vaile Quod ponitur ante sancta sanctorum which was put before the most holy place was that which is called Matth. 27. the vaile of the Temple and was rent in sunder and hereby saith he was signified that those things quae erant in veteri lege occultata which were hid in the old Law are by Christs death revealed quaest 14. And that it was the second not the first vaile it thus appeareth because in Salomons Temple there was but one vaile made which was drawen before the most holy place whereof mention is made 2 Chron. 3. and so Iosephus witnesseth lib. 8. cap. 2. To this purpose Ribera And the Syrian Interpreter in that place of Matth. 27.51 calleth the vaile facies portae the face of the gate Quia ingredientibus frontis instur in oculos incurreret because it confronted those which came in by the gate and looked them as it were full in the face Iun. ibid. So also reverend Beza upon the same place Aulaeum intelligit quo dividebantur sancta sanctorum à sancto Hee understandeth the curtaine or vaile whereby the most holy place was divided from the holy place And the Apostle otherwise interpreteth the second vaile than Thomas doth applying it to the opening of the way to the holiest of all that is to the kingdome of heaven Which was not opened while the first Tabernacle was standing This vaile was then rent by Christ in that by him the way is opened unto everlasting life QUEST XXXI Of the mysticall sense of these vailes THe mysticall application followeth of these vailes 1. By the inward vaile is set forth unto us the glorious heavens whereunto Christ is entered to appeare in the sight of God for us as the Apostle expoundeth Hebr. 9.24 As the Priest entred once in the yeare into the most holy place The same sense followeth Beda and Rupertus So that these two parts of the Sanctuary have a signification of the Church triumphant in heaven and of the militant Church in earth which is nourished by the word of God and the Sacraments in the hope of everlasting life as in the outward part of the Tabernacle was set the candlesticke on the one side and the table with the shew-bread on the other 2. Augustine saith the former vaile and Tabernacle was Figura veteris Testamenti a figure of the old Testament and the second vaile with the most holy place was a figure of the new Testament whereby is signified that Christ hath removed the vaile which shadowed the most holy place and opened by his bloud the way unto everlasting life which could not be opened by the sacrifices of the Law as the Apostle sheweth Hebr. 9.8 3. The Apostle also by the vaile understandeth the flesh of Christ which vailed and shadowed his Divinity by the which vaile he hath made a new and living way so that by his bloud we may be bold to enter into the holy place Heb. 10.19 20. 4. By the vaile may be understood that separation which was betweene the Church of the Jewes and the Gentiles which division and wall of partition is now removed by Christ who hath made of both one Ephes. 2.14 Marbach Pelarg. 4. Places of Doctrine 1. Doct. The Church is knowne by the Word and Sacraments Vers. 35. THou shalt set the table without the vaile Beda by the table of shew-bread understandeth the table of Christ and the Sacraments of the Church by the candlesticke the light of Gods word by the which two the Church of God militant in earth is discerned and knowne So also Simler by the same would have understood mensam Domini lucem verbi Dei the table of the Lord and the light of Gods word And as the table was never empty but alwayes had bread so saith the prodigall child In my fathers house is bread enough Luk. 15. there is the spirituall food of our soules to be had 2. Doct. That none intrude themselves into the office of teaching without calling Vers. 36. ANd thou shalt make an hanging for the doore of the Tabernacle c. This vaile was to keepe off the people from entring into the holy place whither the Priests had accesse for their daily service and ministery which sheweth that none should take upon them that Priestly function but such as are thereunto called and appointed Ne quis se temerè ingerat ad docendum that no man should rashly thrust himselfe into the office of teaching Osiander As the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aaron Hebr. 5.4 5. Places of confutation 1. Confut. Against the Iewes Vers. 33. THou shalt hang the vaile c. Chrysostome urgeth this place against the Jewes Sicut gloria domus est ubi velum pendet c. As it was the glory of the house where the vaile hanged and while it hanged so the renting of the vaile of the Temple in two ignominia templi est is the ignominy and shame of the Temple and sheweth that the Spirit of God is departed from them c. Like as while the Tabernacle stood and the vaile was whole and sound it shewed that they had the presence of God and he had not yet forsaken his habitation among them So the parting and dividing of the vaile testified that the Lord had dissolved their state and would no more dwell among them as our blessed Saviour foretold them Behold your house is left unto you desolate Luk. 13.35 2. Confut. Against the superstitious usage of the Romanists in the division of their Churches BY this hanging up of the two vailes which made two parts of the Sanctuary and the outward court made the third whither the people only were admitted Bellarmine would warrant the distinction observed in their Churches or Temples dividing it into the porch or entrence the body of the Church and the queere which they say resembleth the holy place to the which none were suffered to enter of the lay people but onely their clerkes and queere-men And to this purpose they used in time of Lent to draw a curtaine in the middest of the chancell to represent this vaile which was spred before the most holy place B. Babington Contra. 1. To follow the paterne of Moses Tabernacle or Salomons Temple for comelinesse and decencie and due proportion of building in Churches is not unlawfull for Christians but it is a thing indifferent any thing for comelinesse sake may be imitated and borrowed from the example of former times 2. But two wayes the Romanists offend in this imitation both because they make a superstitious distinction of places thinking the queere or chancell to be a place of greater holinesse and in making a difference of the people as though some were more holy than others and not fit to enter into the holy place whereas Christ hath made
to the use of the Tabernacle Iosh. 6.19 And they may as well say that the hatchets to hew wood and cutting-knives and cleavers and such like wherewith they did slay flea and divide the beasts for sacrifice were of brasse which was no fit mettall for such uses 3. Therefore seeing there were three kinde of instruments belonging to the service of the Tabernacle some that directly concerned some act of religion as the vessels belonging to the Altar others which were necessary parts of the Tabernacle though not imployed specially to any religious use as the pins and nailes and some againe that were no parts of the Tabernacle but were used only to set up the Tabernacle and take it downe as hammers spades mattockes and to prepare things necessary for the use of the Tabernacle as hatchers knives and such like the two first kinds must be of brasse it was not necessarie the third should for they were not properly vessels or instruments belonging either to the constitution or daily service of the Tabernacle These then might be made of iron and steele as fittest to make them of Tostat. qu. 5. 4. By all the vessels of the Tabernacle Cajetane understandeth such vessels and instruments which were not before expressed and appointed to be made of gold yet served for the Tabernacle as he saith the brasen nailes served to joyne together the double boords in the corners But for that use there were rings appointed chap. 26.24 which were of gold vers 29. neither is it like that any brasse was used within the Tabernacle but either gold or silver Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brasen Altar But they were at large described before vers 3. Thou shalt make all the instruments thereof of brasse so that this repetition needed not Iunius seemeth by the Tabernacle to understand the outward court onely But the words following as well the pins thereof as the pins of the court shew that the court is distinguished from the Tabernacle Therefore I thinke rather that this is but an explanation of the former part of the verse All the instruments of the Tabernacle namely the pins not before spoken of which were fastned in the ground together with the pins of the court So Pellican understandeth this verse Etiam clavi paxilli non negliguntur The very nailes and pins are not neglected And this may further appeare chap. 38.20 where after the description of the outward court which was made according to the direction given unto Moses in this place it is added as this verse is here But all the pins of the Tabernacle and of the court round about were of brasse no other instruments are mentioned but the pins QUEST XIX Of the mysticall application of the court COncerning the mysticall application of this part of the Tabernacle namely the outward court 1. I will omit that curious allegorizing of Beds who by the fine linen hangings the matter whereof groweth out of the earth and by much knocking beating whiting washing is brought to that perfection understandeth the mortifying and subduing of the flesh by the pillars the Doctors of the Church who in respect of the sound of preaching are resembled to brasse and for the puritie of doctrine to silver by the 50. cubits in length the great Jubile of eternitie by the three posts in the sides the three theologicall vertues faith hope and charitie And in this manner Beda goeth on in a large discourse allegorizing every part of the court 2. Rupertus by this court understandeth the Prophets and Patriarks who were as the brasen pins without the which the court nor Tabernacle could stand so without their faith the Church of God was not builded The length of 100. cubits longaâ—imem significat Patriarcharum spem doth signifie the patient hope and expectation of the Patriarks So also Gregor 3. Procopius by the pillars would have signified the Apostles and by the brasen sockets the beautifull feet of those which preach the Gospell 4. But thus better may this part of the Tabernacle bee applied 1. The great capacitie of the court signifieth the amplitude and largenesse of the Church In qua tam periti quam imperiti habitantes c. Wherein both the skilfull and unskilfull dwelling are pronounced blessed as Psal. 64.5 Blessed is he whom thou chusest he shall dwell in thy courts Borrh. It signifieth also the length of it from East to West and widenesse from North to South the dispersing and propagating of the Church into all the world Marbach 2. The vaile set up at the entrance that all must not bee admitted into Gods presence but such as are prepared with humilitie and repentance Pelarg. 3. The sockets and pins wherewith the court was staied doe shew Ecclesiam ita esse firmatam c. the Church to be so confirmed and setled that the gates of hell cannot prevaile against it Osiander 4. And the ornaments of the pillars de donis Spiritus sancti nos commonefaciâ—â—t doe put us in minde of the divers gifts of the Spirit which the Lord hath bestowed upon his Church to every one in measure for the edifying thereof Marbach QUEST XX. What manner of oyle they are willed to bring Vers. 20 COmmand the children of Israel that they bring unto thee pure oyle olive beaten c. 1. This charge and commandement is so to bee understood that it was not imposed as an absolute and strict precept under some penaltie if they did it not but they onely hereby were advised and admonished of the Lords will and so charged to doe it as yet notwithstanding they brought it with a willing heart as they are required to doe chap. 25.2 2. They are willed to bring of the purest oyle beaten not pressed out There were three kinds of oyle first that which flowed forth from the olive berries of it selfe without any forcing and strayning which was the best of all the second sort was that which was beaten out of the olives with some beating instrument the third kinde was that which was made by grinding and crushing them all to peeces As there are three sorts of wine one which commeth of the grape in the wine presse without any pressing the second is forced with treading the third is drawne forth by great weights and stones laid upon the grapes The first of these as well of the oyle as wine is the best the second next the third is the worst R. Salomon thinketh that the first of these was for the lamps the second for their drinke-offerings the third for the use of the people But the text is against this opinion which appointeth it should be beaten oyle 2. Tostatus thinketh that the meaning is not that they should onely bring oyle beaten out which was of the second sort but it should at the least be of that sort they might bring of the first and best sort if they would quâ—st 19. But it is like that God would have
them bring of the best and fittest oyle and did set them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus
doe not light candles at noone day but to qualifie the darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
have their ministerie the more reverenced and had in reputation Marbach As Iosephus writeth how Alexander the Great when the high Priest met him adorned with his Priestly attire reverenced him and adored the great God of heaven in him whose Priest he was 3. Beside the comelinesse and outward glorie of the Priestly attire there was another cause of their institution specialiâ— actiâ— ipsarum vestâ—um the speciall action and use of those garments for some of them were for some speciall ministration and service as the breastplate which was set with twelve precious stones in remembrance of the twelve tribes of Israel Tostat. quaest 1. 4. Ornatus exterior veri spiritualis defectum notavit The outward adorning noted the defect of the true spirituall ornaments c. Calvin And hereby was signified the insufficiencie of Aarons Priesthood 5. And God by this glittering shew of the Priestly garments voluit plâ—â— quam Angelicum 〈…〉 splâ—ndorem ostendere would set forth the more than Angelicall brightnesse of all vertues which should shine in Christ. 6. And as those vertues served ad vitia â—egenda to cover the faulâ—s of the bodie so wee are thereby taught that we must come before God not cloathed withouâ— owne righteousnesse but apparelled with Christs robes which shall make us to appeare comely in the light of God Simler QUEST VI. Of the cunning men that wrought in the Tabernacle Vers. 3. THou shalt speake to all cunning men whom I have filled 1. Although there might be men of ordinarie skill in the host yet that had not beene sufficient for this extraordinarie worke Coâ—munis peritia non satisfecisset huic operi Common skill had not beene answerable to this worke Gallas and therefore the Lord infused into them a speciall gift of understanding and dexteritie to worke in all kinde of curious worke 2. And it is probable that these principall and chiefe workmen had not onely their skill and knowledge increased which they were indued with before but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts as the text is that God had filled them with the Spirit of wisdome Oleaster Like as the twelve Apostles were men altogether unlearned whom God used in the spirituall building up of the Church as these were emploied in the materiall Tabernacle 3. These were not onely endued with an understanding heart to invent curious works and give direction to others but their hands and other parts of their bodie were fitted accordingly for the execution and practice and finishing of these works And chap 31.4 it is said they were filled with wisdome c. to finde our curious works to worke in gold and silver c. They did not onely invent and finde them out but did also helpe to worke themselves Tostat. qu. 4. 4. It may be that such like works quotidie nunc fiunt c. are now made in many places but then in that simple age and rude time such things having not beene seene before these curious works seemed strange and admirable Tostat. qu. 2. QUEST VII Whether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished TOstatus here putteth forth a question whether after that the Tabernacle and the worke thereof was finished these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may bee thus proved that their knowledge and skill then ceased because there was no more use thereof after they had finished that worke for the which it was given them As also like as the gift of prophecie alwaies continued not with the Prophets but during that time onely wherein they prophesied 2. But Tostatus here answereth that though the worke were ended for the which the cunning men were indued with such wisdome yet it was not necessarie that the gift should be taken from them though the act were discontinued and againe there is difference betweene an habit of the minde and an act onely of the minde The Prophets had not a Propheticall habit infused but onely an actuall illumination was sent upon them while they prophesied and that illumination being intermitted they left prophesying and therefore he concludeth Deum non abstulisse habitus iâ—fusos That God did not take away from them the habits of these Arts and Sciences infused after the Tabernacle was finished quast 3. 3. But the more probable opinion is that this gift was neither altogether lost which they had received neither yet did it wholly remaine for these workmen were indued with a double facultie one was in the illumination of their minde to invent how to fashion the worke according to Moses direction and that platforme which was shewed in the mount the other was a dexteritie and agilitie in their hand to worke that which they had devised and invented The first of these being a propheticall gift and proceeding of a speciall instinct to invent and find out worke answerable to the patterne ceased and was intermitted in them after the Tabernacle was finished for it was an act rather of the minde than an habit neither was there any cause why that inward instinct should continue the end being atchieved wherefore it was first infused But the other facultie in their handiworke which was increased by their practice and experience and was confirmed by use and custome could not be so soone forgotten and laid aside it is not unlike but that the same remained still which they might have put in practice in other works and buildings if there had beene occasion offered QUEST VIII Of the number of the Priestly garments and ornaments Vers. 4. NOw these shall be the garments 1. Beda is of opinion that there were but eight kinde of garments in all which the high Priest was apparelled with namely these 1. The breast-plate or pectorall for the breast 2. The Ephod for the shoulders 3. The robe 4 And coat for the whole bodie 5. The Miter for the head 6. And the girdle for the waste 7. The linen breeches to cover the secret parts 8. And the plate of gold for the Miter whereof three the linen breeches the linen coat and the girdle were common to the inferiour Priests But Beda is greatly deceived and in these three points 1. The coat here named called cetoneth tashebets the embroidered coat was not common unto the inferiour Priests but peculiar to the high Priest vers 39. Moses is bid to make Aarons sonnes coats also cetâ—neth but they were not embroidered vers 40. 2. The high Priest also had a kinde of girdle proper to himselfe which was made of needle worke vers 39. and the inferiour Priests also had other girdles beside vers 40. 3. The other Priests also had bonnets which were of a divers fashion from the Miter which was made for the high Priest vers 40. 2. R. Salomon maketh but nine parcels of the Priestly attire and Ribera likewise namely foure which were common to all the Priests
because by that Ratio reddebatur de his qua â—nquirebamure A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with
of opinion that the breast-plate was fastened by chaines to the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding
heavens the celestiall conversation of the Ministers of the Gospell 6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth
life of Priests Vers. 40. ANd thou shalt make them girdles Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath
reines and kidneyes the pleasure of the flesh and the liver unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the
though it were moved to and fro yet was chiefly heaved up and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely
of the next sonne of Aaron which should succeed him which was Eleazar but of all the rest of his posteritie which should succeed Aaron in the priesthood and this order of consecration was rather fulfilled in them after they came into the land of Canaan and had a setled State there than in Eleazar in whose initiation and entrance into the Priests office many of these rites and ceremonies were omitted in respect of the necessitie of the time and place for hee is only said to have put on Aarons priestly cloathes there is no mention made of his washing anointing sprinkling 1. Some thinke that those things were done also though they are not there expressed as in Scripture many things belonging to the historie and narration are omitted But the ceremonies here prescribed to be done in Aarons consecration are not only omitted there in the narration but they could not be performed in act for the high Priest was ordinarilie to be brought to the doore of the Tabernacle and there to be first washed and then to put on the priestly garments but Eleazar was in mount Hor when hee put on Aarons cloathes where the Tabernacle was not for this was done in the sight of all the people who could not see what was done in the Tabernacle And if Aaron had died in the Tabernacle it should have been thereby polluted for the tent wherein any died was uncleane Numb 19.15 Againe the high Priest who was anointed in his head and hands was not to come neere any dead bodie Levit. 21.10 11. Eleazar then could not be anointed here in the presence of Aaron who died there before his face 2. Some other thinke therefore that Eleazar onely put on Aarons cloathes there the other ceremonies were performed afterward when they were come downe from the mount but Eleazar for the comfort of his father was there bid to put on his cloathes that hee might see his sonne consecrated in his stead before he died But this is not like for the ceremonies could not be kept according to the law of the consecration seeing the high Priest was first to he washed at the doore of the Tabernacle before hee put on the holie garments he was not by the usuall order to put on the Priests apparell first and then to bee washed Againe seeing Aaron by stripping off his cloathes was together with them deprived of his Priesthood Eleazar together with the cloathes received the full right and authoritie of the Priesthood as Vatablus well expoundeth those words of the Lord to Moses Numb 20.26 Cause Aaron to put off his garments and put them upon Eleazar his sonne that is constitues pontificem Eleazarum thou shalt appoint Eleazar Priest for his father 3. Some further may alleage that seeing Eleazar was consecrated to bee a Priest before there needed now no new consecration but onely the putting on of the priestly garments But this answer doth not fully satisfie though Eleazar were now consecrated with his father and in that respect needed not in all respects to bee consecrated as they which had received no such consecration for there were certaine peculiar things used in the consecration of the high Priest whose head and hands were anointed with the holie oyle Levit. 21.10 and so were not the inferiour Priests 4. Therefore Tostatus opinion upon the former reasons is most probable that Eleazar was made high Priest speciali modo after a speciall manner qu. 15. QUEST XXXVIII What services the high Priest was bound to do in the Sanctuarie Vers. 30. TO minister in the Sanctuarie or holy place 1. The holie place or Sanctuarie is taken divers waies 1. For the whole Tabernacle together with the outward court in which sense it is said that Aaron and his sonnes should beare the iniquitie of the Sanctuarie Numb 8.1 2. For the Tabernacle it selfe without the outwart court as Exod. 28.35 His sound shall be heard when he goeth into the holy place that is when he went into the Tabernacle 3. It is sometime taken for the outward court chap. 28.43 when they come to the Altar to minister in the holie place here it is taken for the Tabernacle 2. Aaron had foure services to doe in the Tabernacle 1. To set the bread in order upon the table Levit. 24.6 2. To dresse the lampes morning and evening Levit. 24.3 3. To burne incense upon the golden Altar chap. 30.7 4. To goe into the most holie place once in the yeere to make reconciliation Levit. 16. But the three first services were common unto the inferiour Priests the last was peculiar to the high Priest Tostat. qu. 16. 5. Augustine is here deceived with whom Borrhaius accordeth that the most holy place is here meant into the which the high Priest entred only once in the yeere for the high Priest did not then put on his glorious apparell as he did here at his consecration when he went into the most holie place but the common linen garments Levit. 16.4 QUEST XXXIX Of other rites belonging to the ramme of consecration Vers. 31. ANd seeth his flesh in the holy place Now follow other rites and ceremonies belonging to the ramme of consecration 1. The flesh thereof that is the third part remaining beside that which was offered upon the Altar and that which was due for this time unto Moses Osiand was to be boyled not upon the Altar nor yet in any prophane place but in the outward court here called the holy place 2. They must eat them at the doore of the Tabernacle after they had boyled them in some place of the court further off then they shall come neerer to the Tabernacle and there eat them Tostat. qu. 16. 3. A stranger shall not eat thereof not only they which were strangers from Israel but even the Israelites themselves not of the tribe of Levâ— yea the Levites not of the familie of Aaron could not eat hereof Tostat. Borrhaius Osiander though Simlerus thinketh otherwise understanding by strangers such as were polluted and uncleane because the lay people might eat of their peace offerings But though the people might eat of their ordinarie peace offerings yet here because the Priests were the offerers they only must eat thereof yea here is no exception of their wives or children Lippom. 4. The flesh and bread must be eaten the same day if any remained till the morning it should be burnt with fire this is required lest by reserving any part thereof either they might grow into contempt of the holy things making no difference between them and their ordinarie food which they might reserve at their pleasure or lest that which remained might be abused to superstition Simler And whereas in ordinarie peace offerings they might eat of it the next day but not upon the third day Levit. 7.18 but no part of this must be eaten the second day this was to shew that this ramme of consecration was a more holy thing than their ordinarie peace offerings Tostat. quaest 16.
in minutias secare peccata Wee must divide our sinnes into small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall
blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3. Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive
contented with those things which Moses had taught them must adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that
had conceived that Moses were dead they would not have spoken so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus
videt populum fic furere when he saw the people so madly bent c. or when he saw that they would kill him Nisi Altare construeret unlesse he would build an Altar then he proceeded Tostat. qu. 12. QUEST XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day Quia sperabat Mosem rediturum c. because hee hoped Moses would returne before the next day Vatablus Tostat. But Cajetans opinion is here more probable that noteth great forwardnesse in Aaron to keepe this solemnitie the people no doubt urging and in a manner forcing him Non poterat festum citius indici The feast could not be sooner appointed than against the next day So by this it rather may be gathered that Aaron to satisfie the peoples desire when he saw they would not be gainsaid proclaimed this solemnitie upon a very short warning 2. But Cajetans opinion in the rest is very harsh that Aaron was herein more besotted than the people for whereas the people gave but the common name Elohim to the idoll Ipse ineffabile incommunicabile nomen attribuit He attributeth unto it that incommunicable name not to be uttered c. hee meaneth Iehovah and that Nullo instigante none pricking him forward Et voce publica and with publike proclamation Contra. Aaron was not so prophane and irreligious as to ascribe the name Iehovah unto an idoll but he would seeme to doe all this for the honour of God Ill◠culium hunc institutum indicat He sheweth that this solemne worship was instituted for God Simler Gallas Osiand Calvin Like as Micah having made him images and gotten a Levite into his house thought that God was thereby well pleased and would surely blesse him Iud. 17. And with the like superstitious devotion they sacrificed unto God afterward in high places thinking that service to be acceptable unto God as here Aaron would seeme to celebrate this solemnitie unto the Lord Ferus QUEST XXI Of the sacrifices who and what was offered upon the Altar that Aaron made Vers. 6. SO they rose up the next morning and offered burnt offerings c. 1. Here their diligence is observed that earely in the morning rose up to keepe this idolatrous and impious solemnitie Simler Cajetan 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood it is like that according to the ancient custome the first borne offered sacrifices as it is observed c. 24. how Moses sent certaine young men of the children of Israel to sacrifice 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices yet herein they followed the ancient practice continued among Gods people in offering sacrifices and that of cleane beasts for that distinction of cleane and uncleane beasts was of old time observed even before the floud as is evident Genes 7. 4. They offer but two kinde of sacrifices burnt offerings which were wholly consumed upon the Altar and peace offerings part whereof they did eat which brought the sacrifices and therewith the people did feast now sin offerings they brought none because they had not seene Moses hitherto to have offered any sacrifice for sin but onely of the two former kinds And the people did flatter themselves that herein they did well and were farre off from acknowledging their sinne and therefore thought not of any sin offering Tostat. qu. 16. QUEST XXII What is meant in that it is said They rose to play Vers. 6. THe people sate downe to eat and drinke and rose up to play 1. Whereas this word tzachak to play signifieth foure things either play and sport as children use to play as Ismael did with Isaak Gen. 21. or to dally as man and wife as Izhak sported with Rebekah Gen. 26. or to fight as Abner spake to Ioab that the young men might play together in which sword play the one killed another 2 Sam. 2. or to commit idolatrie Here R. Salomon whom Tostatus followeth doth thinke it to bee taken in the last sense as the Apostle seemeth also to affirme 1 Cor. 10.7 Neither be yee idolaters as were some of them as it is written they sate downe to eat and drinke and rose up to play But this their wanton and lascivious playing was a fruit rather and effect of their idolatrie they first had committed idolatrie in offering sacrifices before the golden calfe then Ex idololatria ad gulam prorumpunt ex gula in lasciviam From idolatrie they fall to gluttony from gluttony to wantonnesse And the Apostle doth not conclude their idolatrie out of that word but Ludos illos inter idololatrica sacra recenset Rehearseth their play among the ceremonies and rites of idolatrie Osiander They were idolaters because they did all these things in honour of that idoll 2. By their playing therefore properly is understood their dancing singing and leaping before the golden calfe as appeareth by the noise which was described by Moses and Iosua before they came at the campe Iun. Tostat. Simler Thus the people turned all upside downe their earings and jewels which God had given them from the Egyptians they bestow upon an idoll with the same feet wherewith they walked thorow the red sea they dance before the golden calfe and with the same mouth wherewith they sung praises unto God after the destruction of the Egyptians in the red sea they now sing unto the idoll 3. But although by play is chiefely meant here the mirth and melodie which they made yet they by all likelyhood fell into a further degree of wantonnesse and lascivious behaviour as when Israel joyned themselves to Baal peor they did not onely commit spirituall fornication in bowing unto their gods but defiled their bodies also with the daughters of Midian Such were the sacrifices of the Gentiles set forth with obscene spectacles in their sacrifices called floralia the harlots were brought forth naked upon the stage Simler So Procopius Immunditia conspicitur in idololatrarum solemnitatibus Uncleannesse and filthinesse is seene in the solemnities of idolaters 4. Where it is said they did eat and drinke Calvin saith Inscitè multi ad crapulam torquent Many unskilfully doe wrest it to shew their riot and excesse and thinketh thereby onely to bee signified simplie that they feasted But I rather here approve Simlerus judgement Credo hoc convivium immodestum fuisse intemperans c. I beleeve rather that this feast was immodest and intemperate And so Ambrose expoundeth it Nemo se luxui committit nisi qui recedit à praeceptis Dei No man giveth himselfe over to riot but he which departeth from the precepts of God and then he alleageth this place QUEST XXIII Whether this sin of Aaron and the Israelites can any way be excused BUt now all this fact of Aaron and the Israelites in making a golden calfe
as Moses serpent devoured the Magicians serpents sic diabolus consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the
sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any
last verse of this chapter Tostat. quaest 46. So also Iunius Analys But we reade not of any such plague mentioned in the Scripture and therefore it being a conjecture without ground is with more reason rejected than received 6. Rab. Salomon thinketh that every day wherein the Hebrewes were punished was this day of visitation and R. Moses Gerundens saith that there is no revenge to this day in Israel Wherein there is not an ounce of the iniquity of the calfe Ex Oleaster But the Lord meaneth some speciall day of visitation here Tostat. quaest 46. And this is the Jewes blindnesse to thinke still that they are punished for their fathers sinnes because they see not their owne 7. Simlerus and Borrhaius Pelargus doe thinke this day of visitation to be understood of all those plagues and calamities which they suffered in the desart where all their carcasses fell which were above twenty yeere old when they went out of Egypt onely Caleb and Ioshua excepted And though this befell them for their murmuring as is declared Numb 14. yet other former sinnes might concurre withall 8. But it is not necessary to set downe any certaine time of punishment which should be this day of visitation Cum varie tum in paâ—res tum in filios Deus animadvertit Seeing God did divers wayes punish both the fathers and the children Gallas And it is no new thing with God Plura simul peccata uno vindictae genere vocare in judicium In one kinde of punishment to judge many sinnes Calvin Therefore seeing God often times deferreth the punishment of the fathers to the third and fourth generation the Lord afterward when he saw his time and other sinnes gave occasion did also remember this 9. But together this must be understood that God would in the meane time expect their repentance and if they did not repent then when time served he would remember them accordingly Marbach Yet the Lord doth also herein a manner foretell that the people would give novas subindies occasiones new occasions still of punishment such was their hardnesse of heart Calvin QUEST LXXXV When the Lord plagued the people for the calfe Vers. 35. SO the Lord plagued the people 1. R. Salomon thinketh that this was some plague sent into the host by the Lord at this time beside the slaughter of three thousand by the Levites So also Tostatus But there being here no expresse mention made thereof this opinion wanteth a foundation to be built upon 2. Lyranus addeth further that thus the Latine text may be helped which readeth 23. thousand for three thousand these 20. thousand might be those which died of the plague But Tostatus taketh away this answer for still if the originall only make mention of three thousand and the Latine of 23. thousand it must needs be in errour departing from the Hebrew fountaine quaest 46. Yet Tostatus falleth into a worse inconvenience in justifying here the Latine text before the Hebrew as is shewed before quest 72. 3. Therefore these words And the Lord plagued the people have relation to the slaughter of three thousand made by the Levites vers 28. and it is said the Lord plagued them that they might know that this punishment Non à Mosis arbitrio sed judicio Dei profectum est Proceeded not from Moses minde but from the judgement of God Gallasius So also Simler Calvin Oleast Osiand Marbach Pelarg. 4. Iunius thinketh that this plague was alio tempore at another time when the Lord punished them for other sinnes But the former exposition is to be preferred because wee reade not of any such plague inflicted for this sinne So Hugo de S. Victor interpreteth so God plagued the people sciliâ—et supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâ—c instinctu Dei factum non malevolentia Mosis That this was done by instinct of God not through the malice of Moses QUEST LXXXVI Of the difference betweene the act of sinne the fault staine and guilt Vers. 35. BEcause they made or procured the calfe which Aaron made The Latine Translater readeth the Lord plagued them pro reatu vituli for the guilt of the calfe that is the sinne committed about the calfe Tostatus hereupon taketh occasion to shew the difference betweene pâ—ccaâ—â—do reatus the sinne and the guilt thereof which Hierom thus translating seemeth to confound and because some use may be made of his tractate here I will compendiously and summarily abridge it In every sinfull act then there are five things to be considered Actus peccati cuâ—pa â—acula reatus poena The very act of the sinne the fault the blot the guilt the punishment 1. The act of sinne as it is an act is not alwayes evill for idem est actus in peccato in honesto there is the same act in substance in sinne and in that which is honest as in adultery there is the like externall act as in lawfull matrimony the fault which is in respect of the circumstances which are not observed maketh the difference 2. The second thing to bee considered is culpa the faultinesse of the action which is committed by the not due observing of circumstances which are these 1. Quid what it is that he doth whether it bee lawfull or unlawfull honest or dishonest 2. Quantum the quantitie must bee considered as one may steale much or little and raile sparingly or with a full mouth 3. Quoties how often for hee that committeth the same sinne often is more blameable than he which doth it but seldome 4. Qualiter in what manner whether willingly or unwillingly whether hee be quicke or slow in doing it 5. Cum quo with what instrument as he that smiteth with a stone is not equall to him that striketh with a sword 6. Ad quem with whom the sinne is committed as fornication betweene them that are married is more heinous than betweene single parties 7. Vbi where in what place as to steale any thing out of the Church is worse than out of an house 8. Quando when for it is more to sinne upon the Lords holy day than upon another 9. Ad quid to what end for the end maketh a thing of it selfe lawfull unlawfull to make an action good all these things must concurre but it is enough to make it evill if it faile in any of them Now this faultinesse of the action passeth with the action it selfe which is the subject thereof and remaineth not 3. But there is left behind macula a certaine staine or blot in the soule whereby the image of God is deformed 4. And beside this staine there is a guiltinesse of punishment 5. And then the last thing is the punishment it selfe in this world or the next QUEST LXXXVII How God may justly punish twice for one sinne BUt seeing it is here said that God plagued the people how can it stand with Gods justice to punish them againe for
seene God face to face hee would not have desired to see his face afterward 6. Wherfore by this phrase is only meant that cleere revelation which the Lord shewed to Moses more than to any other so that it is spoken comparatively to other Prophets the Lord will speake by vision and dreame but to Moses mouth to mouth Num. 1â— 8 Simler He spoke to him face to face valde familiariter very familiarly his divine essence he could not see as the Lord answereth him afterward vers 20. Lyranus As a friend imparteth to a friend his secretâ— and counsell so Deus non abscondebat ab illo consilium God did not hide from him his counsell Rupertus The face of God is the knowledge of God Cognoscitur Deus per speculum cognoscitur per seipsum God is knowne as by a face in a glasse he is seene by himselfe in a glasse here in himselfe in heaven Gregor Moses saw God here as in a glasse but as he is in himselfe he could not see him But it will be objected that Iacob also saw God face to face therefore he saw as much as Moses but the meaning onely is that God appeared there to Iacob more manifestly than before sed pro ipsius gradu mensura but according to his degree and in measure Gallas Marbach Burgensis hath another answer that he which spake with Iacob face to face was an Angell he is called Elohim which name is given unto Angels as well as unto God but here he that spake with Moses is called Iehovah which name is proper and peculiar unto God But in as much as that Angels name was ineffable for Iacob desired to know it but it was not declared unto him it is certaine that it was Christ himselfe who in hmmane shape there wrestled with Iacob and therefore I preferre the former answer QUEST XX. Why Ioshua is here called a yong man Vers. 11. HIs servant Ioshuah a yong man 1. Ioshua was not in respect of his yeeres a yong man but was at the least at this time 43. yeeres old as Simlerus collecteth for he lived after this fortie yeeres during the sojourning of Israel in the desart and afterward was Captaine and Governour of the people 27. yeeres which all make together 100. and 10. which was the whole age of Ioshuah But allowing unto Ioshuah 17. yeeres of government only as Iunius which is more probable then Ioshuah was 53. yeeres old at this time And it is evident that Ioshuah was of good yeeres and experience who was before made Captaine of the warres against Amalek chap. 17. 2. And that Ioshuahs time of government was not 27. but only 17. yeeres may bee thus gathered from the going out of Israel out of Egypt unto the fourth yeere of Salomons raigne are 480. yeeres 1 King 6.1 which are thus gathered fortie yeeres in the wildernesse the Judges make 299. yeeres Eli Samuel and Saul 80. David 40. of Samomons reigne there must be counted foure there want only 17. yeeres to make up the former summe of 480. which time must be given unto Ioshuahs government and no more 3. He is therefore called a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar not so much with relation to his manners because he was integer an upright man and innocent without guile or fraud Simler Cajetane or in respect of his service or attendance as sometime in that sense puer a lad is taken for a minister as Iun. Oleaster Tostatus for there is another word meshartho which signifieth his minister Lippoman But it either may be taken here pro discipulo for a disciple or scholar as our blessed Saviour after his resurrection said to hâ—s Disciples children or lads have ye any meat Ioh. 21. Lippoman or else he is called juvenis respectu Mosis a young man in respect of Moses Lyranus QUEST XXI Whether Ioshuah is here understood not to have departed from the Tabernacle Vers. 11. DEparted not out of the Tabernacle 1. The most doe understand this of Ioshuah that he departed not out of the Tabernacle But after the Lord was departed from Moses and the cloud removed mâ—nebat ibi ad custodiam he remained there to keepe it Oleaster ne cui pateret accessus homini aut bestiae that none should come neere it man or beast Tostat. qu. 11. 2. Upon this ground they further make Ioshuah a type of Christ qui semper in conspectu Dei intercedit pro nobis who is alwaies in the fight of God to make intercession for us Osiander Rupertus maketh Ioshua a figure of the Gospell as Moses signifieth the Law Spiritus viviâ—icans à tabernaculo cujus pontifex Christus non recedit The quickning spirit doth never depart from the Tabernacle the high Priest whereof is Christ which spirit the Law hath not Gloss. interlin applieth Ioshuahs continuall being in the Tabernacle unto Christs promise that he would be with his Disciples to the end of the world 3. Some hereupon further note that Aaron quasi sacerdotio suo privatur Aaron is for the time deprived as it were of his priesthood and the keeping of the Tabernacle committed to Ioshua Simler Pelarg. 4. But all these collections are grounded upon the false interpretation of the text for this last clause must be referred unto the Lord mentioned in the beginning of the verse not unto Ioshua for over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar is the distinction rebiah which doth distinguish and divide it from the sentence following So that thus the sentence must bee read When Moses returned into the host and his servant Ioshua a yong man hee departed not from the middest of the Tabernacle that is God who was present in the visible signe of the cloud Iun. The meaning then is that the cloud departed not from the Tabernacle which was without the campe whereby the Lord signified that he would not go among them as he had said vers 3. And seeing Moses could not enter into the Tabernacle while the cloud was thereon chap. 40. how is it like that Ioshua could abide there continually And further whereas only Moses and Ioshua as Cajetane noteth were admitted to come unto the Tabernacle quia soli immunes erant à peccato populi because they onely were free from the sinne of the people it was fit that Ioshua should attend upon Moses being his Minister and that Moses should not go and returne alone into the campe 5. Procopius so understandeth it as that Ioshua intra castra se continet did keepe himselfe within the campe because he was yet but a young man and not perfect and so not fit to be admitted to the colloquie or speech of God But Ioshua neither stayed in the campe when Moses went forth to the Tabernacle neither yet is it to bee supposed to have stayed behind in the Tabernacle when Moses returned but he did accompanie him and attend upon him both to and from the Tabernacle 6. The Tabernacle needed no keeper
God shewing there continually evident signes of his presence the cloud by day resting upon the Tabernacle and fire there appearing by night QUEST XXII When the Lord thus said to Moses Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth that all this which followeth to the end of the chapter is set downe in the same order of time as it was done and that there is no anticipation of the historie as there is before from these words in the fourth verse And when the people heard c. unto these words vers 12. Then Moses said to the Lord and he yeeldeth three reasons why the historie is transposed in the former place and not in this 1. Because in the beginning of the next chapter there is a word of coherence deinceps afterward which coupleth that historie with that which goeth before 2. The argument is continued from the 12. verse to the end of the chapter and so one thing hath dependance of another 3. The historie must not be transposed without great necessitie for then we shall have no certaintie in Scripture in what order any thing was done Contra. As these reasons may well be admitted for the consequence and coherence of the rest which followeth in this chapter that the things here rehearsed were done before Moses was called up with the second tables so they serve as well to prove that the former narration from vers 4. to vers 12. which Tostatus thinketh to have been done after Moses comming downe from the mount is set in order according to the time of the doing and went before Moses going up the second time into the mount 1. There is the same word of coherence used in the beginning of the 12. verse vaiomer and Moses said which beginneth the next chapter vaiomer and the Lord said 2. There is also a coherence of the matter and argument for Moses having shewed how the Tabernacle where was Gods visible presence was without the host which was a signe of the Lords departure from the people now Moses entreateth the Lord that he would returne unto his people and that his presence might go with them 3. Neither is there any necessitie why the former historie should be imagined to be transposed and therefore according to Tostatus owne conclusion Semper est accipienda quaelibet litera c. Every place of Scripture must be taken according to that order wherein it is set downe without any anticipation or recapitulation nisi ex litera ipsa vel aliâ—â—de demonstrâ—tur c. unlesse by the letter it selfe or otherwise it may be shewed that it is otherwise to be taken Tostat qu. 13. QUEST XXIII How Moses desireth to know whom the Lord would send with them seeing he had promised before to send his Angell Vers. 12. THou hast not shewed whom thou wilt send with me And yet the Lord had pormised to send his Angell before them vers 2. 1. Some thinke that Moses causatur differri adventum Messia doth complaine that the comming of the Messiah was deferred Lippom. And that he speaketh of one which should lead them not into that earthly countrie sed in terram viventium but into the land of the living Rupertus But it is evident that Moses heere speaketh of the conducting of them into the promised land therefore he saith vers 15. if thy presence go not with us carrie us not hence neither was Moses ignorant of the true Messias who should conduct him and all Gods people to the heavenly Canaan 2. Some againe take it as though Moses should desire some assistant and associate videbat se solum omni auxilio destitutum he saw himselfe to be left alone and void of all helpe for Aaron who was joyned with him before had made himselfe unworthie of the government and Ioshua was yet too young to take upon him the administration Gallas But it appeareth by the Lords answer vers 14. My presence shall go with thee that Moses required no humane coadjutor to be given him but the Divine assistance 3. Osiander thinketh that Moses thus saith because the Lord had retracted and revoked his former grant that his Angell should go before them and therefore laboureth for the renuing of this promise But it is evident that twice together the Lord promised to send an Angell chap. 32.34 and 33.2 but it no where appeareth that the Lord retracted that promise 4. Oleaster thus reconcileth these places Quia non acceptaverat Angeli ducatum because Moses had not accepted of the guiding and leading of an Angell which was promised therefore he further presseth God to know who shall be sent with them But seeing this Angell should cast out the Canaanites before them vers 2. it is not like that Moses would not accept of so gracious a promise 5. Calvine thinketh that the Angell before promised to be sent was a created Angell and ministring spirit and that being a common benefit which is granted to other nations over whom the Angels of God are set therefore de continua serie prioris gratiae certior fieri cupit he desireth to be sure of the continuall course of Gods former grace But Moses could not be ignorant that the Angell which was promised to be sent before them was God himselfe of whom the Lord had said before chap. 23.21 my name is in him 6. Some understand it of the meanes ostende mihi media auxilia shew mee the way and meanes whereby I should evercome so many nations Ferus But this had been curiositie in Moses to have enquired after the particular meanes and it had shewed some weaknesse and infirmitie in him 7. Cajetane interpreteth thus God had promised his Angell before but he shewed not quem Angelum what Angell he would send quantae authoritatis cujus praesidentiae of what authoritie and presidencie Lippom. But Moses looketh higher than to the presidencie of Angels for he saith vers 15. If thy presence go not with us carrie us not hence 8. Burgensis hath this observation that Moses intelligitur implicite petivisse quod regimen populi esset sibi commissum sine alicujus Angeli praesidentia c. is heere understood secretly to have made request that the regiment of the people should have been committed to him without the presidencie of any Angell But Moses rather declined the government of the people as being to heavie a burthen for him to beare as Numb 11.14 I am not able to beare all this people alone therefore it is unlike that hee desired here the sole government This opinion of Burgensis shall bee handled more at large in the next question following 9. Therefore Moses meaning is nothing but this that whereas onely he had a generall promise before that an Angell should be sent but the Lord himselfe would not go that is in those visible signes and working wonders for them Moses desireth here to be instructed in the manner which he calleth the waies of God vers 13. whether the Lord would still
all his courses shew the contrarie that hee sought still the good of the people and not his owne 2. Cajetan also hath the like note Dola tibi non mihi ego enim non indigeo tua dolatione Hew to thy selfe not for me for I need none of thy hewing nor yet any of these tables 3. But it is rather a phrase of speech in the Hebrew tongue as Vado tibi ibo mihi Goe thee or I will goe me wherein the English phrase is answerable unto the Hebrew manner of speech And this kinde of speech is often used when no profit is intended as Numb 13.3 the Lord saith to Moses shelach 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
of doctrine and the right administration of the Sacraments Some which are peculiar unto it though not so essentiall as the practice of charitie as our blessed Saviour saith By this shall men know that yee are my disciples if yee one love another and to be exercised under the crosse for all that will live godly in Christ shall suffer persecution Marbach 5. Places of Confutation 1. Confut. Against excessive giving to superstitious uses Vers. 5. THe people bring too much and more than enough c. Lyranus here giveth this note Hoc possumus diebus istis dicere c. we may say the like in these dayes that in many places Christian people and Princes have offered too many things to the Prelates and Ministers of the Church above necessitie yea and against the profit of the Church in respect of the abuse thereof For many doe abuse the goods of the Church unto pomp and enriching of their carnall kindred And therefore according to the example of Moses Superiours ought sinem imponere temporalium augmentationum to stint the augmenting of such temporall things Thus Lyranus And indeed in former times of superstition the people of a blinde devotion gave too much to the Church which to this day by the Romane Prelacie is much abused to riot excesse and vaine pomp But in these dayes charitie is waxt so cold that the people had more need to be bid to give to the Church than to be stinted in their giving 2. Confut. Churches not more holy in themselves NOw further though the Israelites had but one Tabernacle and afterward a Temple that was not as though it were a more holy place in it selfe than other but partly that place was commanded to maintaine order and unitie in religion partly it was a type and figure of Christ the true Tabernacle So Churches now and the places appointed for Gods service are not more holy in themselves but they serve for comelinesse and order for otherwise the Lord is everie where present to the prayer of the faithfull and therefore Saint Paul willeth men everie where to lift up pure hands c. Simler 3. Confut. Against superfluous cost in Churches THough Moses Tabernacle and afterward Salomons Temple were sumptuously set forth with gold that is no warrant now for Christians to adorne their Churches with gold and precious stones as the Papists do their images 1. That was prescribed to the Hebrewes in regard of their infirmitie to win them from the glorious vanities of the Heathen 2. Most of those golden instruments had their speciall uses in the service of the Tabernacle which being now abolished there is no longer use of any such 3. Neither were they simply necessarie for Gods service for then he would not have suffered the vessels of the Temple to have beene carried into captivitie 4. They had a direct commandement from God to make the Tabernacle in that costly and sumptuous manner but no such charge is now given under the Gospell The Churches of Christians are to be kept after a comely and decent manner But two things are here to be taken heed of 1. That needlesse and unnecessarie cost be not laid upon Churches Exuperius the Bishop of Tolouse used to carrie the body of Christ that is the bread representing his body in a wicker basket and the wine in a glasse 2. The necessitie of the living members of Christs Church must bee preferred before the adorning of Churches Cyrillus Bishop of Jerusalem and Acacius Bishop of Amida among the Persians when they saw that the people were like to be famished melted the Church vessels and sold them fot the releefe of the poore Simler 6. Morall Observations 1. Observ. Peace and concord is required among the spirituall builders of Christs Church Vers. 2. THen wrought Bezaleel c. and all the wise hearted c. Here is commended unto us consensio eollegarum the consent of these colleagues and fellow work-men that they all joyne together in peace to set forward the Lords worke Pelarg. Which should teach the Ministers of the Gospell that they doe not by any unnecessarie contentions breake the peace of the Church but like as in the building of Salomons Temple there was not heard the noise of an hammer so much more the spirituall building of the Church should be set forward without contention 2. Observ. Ministers must use their gifts with discretion Vers. 8. CVrtaines of fine twined linnen of blue silke purple Origen hereupon giveth this note Sciamus miscere aurum cum hysso c. quid tibi prodest ut habeas haec si uti nescias c. Let us also know how to mingle gold with silke c. what doth it profit thee to have these things if thou know not how to use them c. Origen commendeth the wisdome and prudence of these artificers that thereby Ministers should learne to labour also for wisdome with discretion to use their gifts 3. Observ. Faithfulnesse is required in Officers Vers. 5. THe people bring too much Herein appeareth the faithfulnesse of these work-men which might have purloyned much to their owne advantage but they deale most faithfully not turning any thing to their owne private profit Tostat. qu. 2. So did Ioshua when he divided out the land of Canaan to the children of Israel hee allotted nothing to himselfe neither would bee his owne carver but when everie tribe had received his part then they cast out a portion for Ioseph Iosh. 19. CHAP. XXXVII 1. The Method and Argument IN this Chapter are rehearsed such things as were before declared chap. 25. and in some part of the thirtieth 1. The Arke is described with the Mercie-seat which was in the most holy place to vers 10. 2. Those instruments are made which were in the Sanctuarie without 1. The table of shew-bread with the instruments to vers 17. 2. The golden candlesticke with the parts and ornaments to vers 25. 3. The golden Altar with the things thereto belonging to vers 29. These things are more fully set downe chap. 25. chap. 30. so that it were needlesse to rehearse them againe here 2. The divers readings See before the diversitie of translations in chap. 25. with the which this chapter agreeth verbatim almost word for word unnecessarie repetitions of the same things may well be spared 3. The questions discussed QUEST I. How the rings are said to have beene in the sides of the Arke Vers. 3. HE cast foure rings for the corners thereof This must be understood with a double limitation or exception 1. Properly the corners of the Arke were either above or below where the plaine superficies did meet with the corners for a solid angle cannot consist of fewer quam ex tribus superficiebus trigonis than of three corner points But it had beene inconvenient for these rings either to be placed in the corner point above or below therefore here the angle or corner is taken for the meeting of the two sides together 2.
with the second tables he called all the people together and charged them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours
Ephod a robe a linen coat a bonet so their Priests have an albe a stoale a delmatike and their Bishops forked miters beside and the Pope a triple crowne imitating yea rather exceeding Aarons coronet which was but a golden plate set upon his miter And whereas all these were types and shadowes of the glorious priesthood of Christ they as though Christ were not yet come doe retaine this typicall priestly apparell still and as not contented that God hath given unto his Church the true and perfect high Priest Christ Iesus they set up one in his place to be his Vicar here in earth and universall Bishop over the whole Church Thus they rob Christ of his honour deriving that unto themselves which was fulfilled in Christ converting the substance of Christs glorious priesthood to a vaine earthly pompe Simler Simlerus in the same place toucheth two other questions 1. Whether Ministers are to be distinguished by any apparell in their civill and ordinarie conversation 2. Whether any peculiar kind of vesture is to be used in divine service 3. Controv. Whether Ministers may be prescribed a fashion of civill apparell VPon the first question he determineth thus 1. That in it selfe the garment is an indifferent thing and that as the Apostle saith The kingdome of God is not meat and drinke Rom. 14.17 so neither doth it consist in apparell 2. The Priests under the Law were onely prescribed what apparell they should weare in their Ministerie not in their civill conversation 3. So that it is not necessarie that Ministers should be discerned by their habit but that it is indifferent in it selfe for them to weare what kind of apparell they thinke good so that these two inconveniences be avoided that they neither exceed in the matter or fashion of their apparell otherwise than becommeth the gravitie of their persons and holines of their profession nor yet place any superstition in their habit as the Monkes and Friers did 4. But where the Magistrate prescribeth an oder of apparell for comelinesse sake because Christian religion taketh not away humane policies omnino Magistratui parendum erit the Magistrate must altoâ—â—ther be obeyed 5. Yea if such a forme of garment be commanded by the Magistrate as was used in 〈◊〉 being appointed only for a civill use not for any religion resistance is not to be made for 〈…〉 all such things polluted because they were used in poperie and some things though used in poperie yet were not by them invented 6. But the chiefe care of the Magistrate ought to be that Ministers be discerned from the people non pileo sed pietate not by their cap but by their pietie and integritie of life 4. Controv. Whether a peculiar forme of Church garment should be prescribed and used COncerning the other question whether a peculiar forme of garment should be prescribed for the publike Ministerie first none of any sound judgement thinke any such thing to be necessarie for the garment of it selfe is an indifferent thing and the example of the Priests which had their garments appointed them doth not bind Ministers now under the Gospell there are then two principall opinions herein 1. Some thinke that no peculiar garment ought at all to be prescribed for the publike Ministerie because this was a legall observation and the priestly garments were types of Christ the bodie being then come the types and figures should cease and to keepe some of the legall ceremonies should bind us unto all 2. These were the inventions of Antichrist therefore to be rejected 3. The outward glorie of the vestiments doth affect the eye of the beholders and so hindreth their meditation Some affirme the contrarie that where the Magistrate commandeth a set forme of vesture for the Church he is to be obeyed 1. Because of themselves garments are indifferent and therefore such things must be borne with lest other things more necessarie bee hindered 2. This kind of Ecclesiasticall vesture must not simplie be condemned for this were to judge some reformed Churches which doe use them 3. The Apostles for peace sake did suffer some ceremonies to remaine therefore some thing must be yeelded unto that the course of the Gospell be not hindered And to the former reasons they make this answer 1. That some things were used among the Jewes which still are retained as the paying of tithes neither are such things kept now as types and ceremonies but as they have a profitable and seemely use neither doth it follow that if some things then used under the Law be now admitted all the rest should 2. Neither are all things instituted in poperie held to be impious many things consecrated to idolatrie among the Heathen were converted by the Christians to good uses 3. If vestures be of themselves not impious but indifferent they whose minds are therby withdrawne are in fault themselves the thing is not to be blamed So Simlerus resolution is this he approveth rather their sentence which would not have such things revived in the Church sed Apostolicam simplicitatem retinendam dicunt but hold rather the Apostolike simplicitie to be retained But if the Magistrate do urge such things then he would have it done with these limitations 1. That it be ad commoditatem concordiam Ecclesiae for the commoditie and concord of the Church 2. Vt spectetur decorum that it be decent and comely 3. That the minds of the weake bee not offended with such things 4. That it may be granted to the Ministers to instruct the people concerning such things 5. That speciall care be had ne superstitio obtrudatur Ecclesiae that superstition be not brought into the Church 6. That chiefely the true comelines of the Church bee respected which consisteth not in serico auro sed adificatione in silke and gold but in edifying To this purpose Simlerus 6. Morall observations 1. Observ. The praise of God to be sought not of men Vers. 33. THey brought the Tabernacle to Moses As these workmen endevoured to approve their worke unto Moses so we should most of all seeke to have the approbation of Christ. Some propound unto themselves vaine glorie as the Pharisies in giving almes some profit as Iudas but we should seeke the praise and approbation of God Simler As the Apostle saith Hee that praiseth himselfe is not allowed but hee whom God praiseth 2. Corinth 10.18 2. Observ. God approveth cheerfull obedience in his service Vers. 42. ACcording to every point that the Lord had commanded c. so the children of Israel made c. The singular obedience of the workmen of the Tabernacle may bee shame unto Christians that are so negligent in Gods service Simler We should say with the Prophet David One thing have I desired of the Lord that I may dwell in the house of the Lord all the daies of my life Psal. 27.4 3. Observ. They which take from the Church are accursed Vers. 43. MOses blessed them As well the workmen as those that
such like but in these cases the partie was uncleane sometimes onely to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the
the Tabernacle the Romanists would warrant their consecrating of Churches with oyle and other ceremonies and they hould it as a principle that it is not lawfull to say Masse in a Church not hallowed 2. By such ceremonies and rites they say religion and devotion is stirred up in mens minds 3. By such hallowing devils are expelled 4. Constantine when he had built a Chruch called thither the Nicene Fathers to consecrate it 5. Christ vouchsafed to be present at the dedication feast in Ierusalem Contra. As we condemne not a Christian dedication blessing and sanctifying of things without superstition as David dedicated his house which he had newly built Psal. 30. in the title which kind of sanctifying is done partly by prayer grounded upon Gods word as the Apostle sheweth 1 Timoth. 4.5 partly by the sober and right use of such things when they are employed to a good end as the Churches of Christians are hallowed and sanctified by the word of God and exercises of religion there used So yet such superstitious consecrations as with oyle tapers crossings and such like we utterlie condemne 1. There is no hallowing or sanctifying of any thing without the warrant of Gods word 1 Timoth. 4.5 but they have no word for such ceremonies to bee used 2. They make more account of their owne traditions than of Gods institution for every Priest may baptise but their Bishops onely hallow Churches 3. They commit idolatrie by this meanes in dedicating Churches to Saints and so take away part of Gods honour 4. They make these ceremonies a part of Gods worship and ascribe spirituall vertue unto them for they give indulgences and pardons of sinnes by the vertue of such hallowed Churches The former reasons are of no force 1. The typicall ceremonies of the Law such as was the anointing of the Tabernacle doe not bind us now they are abolished 2. True devotion and religion cannot be stirred up in the mind by humane rites and observations which are not grounded upon Gods word 3. By the same reason if by their anointing devils are driven out of Churches it were good that all houses and other places were anointed to drive away evill spirits but our Saviour sheweth that devils are cast out by prayer and fasting therefore not by such toyes 4. Constantines Church was consecrated by the prayers and thankesgiving of the Christian Bishops not by any such superstitious usages 5. The dedication of the Temple was a legall observation and concerneth us not now neither doth it follow because Christ observed it that it is to be kept still for he was also circumcised to shew his obedience to the Law Simlerus 3. Confut. That there is not in Orders imprinted an indeleble character Vers. 15. THe anointing shall bee a signe that the Priesthood shall be everlasting unto them Tostatus out of this place would inferre that in orders as likewise in Baptisme there is imprinted an indeleble character in the soule which can never be blotted out as these were but once anointed during their life to minister in the Priesthood qu. 4. Contra. 1. This place proveth no such thing for it is not spoken of the anointing of their persons which could be for no long continuance but of the anointing and consecrating of Aaron and his posteritie for the priesthood perpetually the anointing and consecrating of the Fathers could not print an indeleble character in their posteritie 2. This indeleble character or badge which they say is by Baptisme and Orders imprinted in the soule and can never be blotted out is but a device of their owne for what badge or marke of Iudas Apostleship could remaine when hee had betrayed his Master and manifestly shewed himselfe to be the child of perdition or what could be imprinted in Simon Magus soule by Baptisme of whom Saint Peter saith He had no part nor fellowship with them and his heart was not aright in the sight of God Act. 8.21 See more of this controversie Synops. Cont. 2. error 98. 4. Confut. Outward succession not alwaies required in the Ministerie Vers. 12. THou shalt bring Aaron and his sonnes c. The Romanists make this speciall exception against the Ministers of the Gospell that they can shew no lawfull succession which is required in an ordinarie calling nor yet miracles to prove their extraordinarie calling therefore they hold their calling to be none at all Contra. 1. Aaron was the Lords high Priest not by succession from any other but by consecration from Moses the civill governour at Gods appointment and so no doubt but Princes reformers of religion by their authoritie may establish Ministers and Preachers thereunto rightly called 2. Everie extraordinarie calling was not confirmed by signes as divers of the Prophets are not found to have wrought miracles 3. And though it were granted that the calling of the first Ministers of the Gospell were in respect of the manner extraordinarie yet because for the matter and doctrine it is not new but the same which the Apostles preached there need no miracles seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles Simlerus See Synops. Centur. 1. err 20. 6. Morall observations 1. Observ. Not to come before the Lord without due preparation Vers. 31. THey washed their hands By this ceremonie was signified that none should assemble or draw neere unto God with impure and unwashen affections Oleaster As Moses also was bid to put off his shooes when hee drew neere unto the fire burning in the bush So the Apostle will have men to examine themselves before they come unto the Lords table 1 Cor. 11.28 2. Observ. Gods house is to be reverenced Vers. 34. THe glorie of the Lord filled the Tabernacle God shewed such glorious signes of his presence to the end his Tabernacle should be the more reverenced of all Marbach As Iacob said Gen. 28.17 How fearefull is this place this is none other than the house of God So David also saith Psal. 5.7 In thy feare will I worship toward thy holy Temple 3. Observ. The greater gifts one hath the more hee should humble himselfe Vers. 35. SO Moses could not enter Moses the more familiarly the Lord vouchsafed to speake unto tanto se humiliorem praebet c. sheweth himselfe so much the more modest and humble he will not presume to enter into the Tabernacle where Gods presence was though at other times the Lord had admitted him to familiar conference This example teacheth men that the more excellent gifts they have they should so much more shew themselves humble and lowly Gallas As Saint Paul though he laboured more than all the Apostles yet confesseth He was the least of the Apostles and not worthie to be called an Apostle Ves. 36. VVhen the cloud ascended the children of Israel went forward Oleaster hereupon giveth this good note Beatus homo quem direxeris Domine qui non se movet nisi signum ei ostenderis c. Happie
Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu. Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that
of Moses Questions upon the ninteenth Chapter 1. QUest Of what yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu.
not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the
fashion thereof inscription and fastening 36. qu. How Aaron is said to beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name
of the children of Israel whether the Levites also are there comprehended 34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water
Of the Fâ—unes and Satyres Pereriâ—s deceived Hebrewes curious obseruations The latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib.
the daughters of Israel came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and
song of his Church Vers. 2. THe Lord is my strength and song and he is become my saluation 1. These words are repeated both by the Prophet David Psal. 118.14 and by the Prophet Isay cap. 12.2 whereby appeareth the excellencie of this song and that the praise of God is a most principall part of Gods service Simler 2. God is said to be the strength of his servants being not only mightie and omnipotent in himselfe but giving them also might and strength for as Iehosaphat said There is no strength in us in respect of this great multitude 2. Chron. 20.12 So for the most part the people of God are weakest in outward meanes and in their extreme distresse that God may have the more glorie in assisting and strengthning them 3. He is said to be their song that is both the matter of their song to whom they do returne the honour and praise of all their victories as also he is the song of his Church in whom they onely rejoyce and make their boast as Saint Paul onely rejoyced and gloried in Christ. Simler QUEST VI. Whether God appeared in any visible shape to the Israelites at the red sea Vers. 2. THis is my God 1. The Hebrewes opinion that God appeared to them in a visible forme as like a man of warre upon the red sea whom they pointed at with the finger and said This is my God hath no ground nor warrant at all First the Lord knowing how prone the people were to Idolatrie would not shew himselfe publikely in any visible shape lest they should have imagined God to be so as Moses saith unto them Take heede to your selves for yee saw no image in the day 〈◊〉 the Lord spake unto you in Horeb out of the middest of the 〈◊〉 Deut. 4.15 And for the 〈…〉 the Lord would not shew himselfe in any visible 〈◊〉 unto Israel though privaâ—â—l◠〈◊〉 was seene of Iosuah like a man of warre Ios. 5. But in 〈◊〉 manner the Lord shewed himselfe is expressed before cap. 14.24 The Lord looked unto the â—oast of the Egyptians sending thunder raine and lightning with storme and tempest upon them Perer. 3. They therefore by the visible and sensible effect which they saw before their eyes do demonstrate God as verily present Lyran. 2. They therefore in saying This is my God make a difference between the true God and the false such as the Egyptian 〈◊〉 were as if they should have said Hic est 〈…〉 non 〈…〉 erant quos in Egyptâ— colebaâ—â—â—â—punc This is the true God 〈◊〉 falsely 〈…〉 whom we worshipped 〈◊〉 Egypt Basil. And againe they acknowledge him Non novum aâ—t recentem Deum Not a new start up god but their fathers God whom Abraham worshipped and hereby as before they distinguished the true God from the heathens Idols so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus By this word the faith of Abraham is discerned from all the superstitions of the Gentiles Calvin And these words This is my God have a speciall reference unto Christ their peculiar God whom their Father Abraham worshipped as our Saviour saith Your Father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 Rupert And Christ specially is said to be the strength of his members for the strength of the head is the strength of the members Ferus QUEST VII In what sense Moses saith he would build the Lord a tabernacle I Will build him a tabernacle 1. Some reade I will glorifie him Latine and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Calvin and Piscator but the usuall signification of the word navah which signifieth to dwell doth not favour that reading 2. Some reade Habitaâ—o eum I will inhabite him Cajetan But the word being in hiphil includeth beside an active power as I will cause to inhabite 3. Wherefore the best reading is I will build him a sanctuarie or seemely tabernacle as the Chalde Paraphrast and Vatab. Iun. Montâ—â— Pagnin So that heere Moses by the spirit of Prophecie foreshewed that the Lord would have a peculiar tabernacle made for himselfe as the Idols of the Gentiles had their temples Simler QUEST VIII How the Lord is said to be high I Will exalt him or set him high That is exalt his praise and acknowledge the Lord to be the only high God foure wayes in Scripture is the Lord said to be high 1. In respect of his incomprehensible nature which none can behold as it is or attaine to the knowledge of it Who only hath immortalitie and dwelleth in the light that none can attaine unto whom never man saw neither can see unto whom be honor and power everlasting 1. Tim. 6.16 2. In respect of his deepe and unsearchable wisedome as the Apostle also saith O the deepenesse of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out Rom. 11.33 3. The Lord is said to be most high in respect of his high dominion farre above all Kings and Princes as Nebuchadnezzar confesseth the Lord to be most high Dan. 4.31 though he were the most high Prince then in the earth yet he confesseth God to be higher than he 4. The Lord is very high in his habitation he dwelleth in the heavens God is in the heavens and thou art in the earth Eccle. 5.1 who although he is in everie place yet heaven is said to be his seate in respect of the more glorious signes which he hath there placed of his presence Let us also with the Hebrewes thus acknowledge the Lord to be high and exalt his praise QUEST IX In what sense the Lord is said to be a man of warre Vers. 3. IEhovah is a man of warre That is an excellent warrier 1. God is said to be a warrier in these respects 1. Because he giveth victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breaketh battels and subdueth warre as the Septugaint Victor bellorum an overcommer of battels as the Chalde Paraphrast 2. Because he is exercised in warre and fighteth the battels of his people giving them good successe as Ezechiah thus encouraged his people against Senacherib With him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2. Chron. 33.7 Simler 3. He is a man of warre in respect of his prudencie and policie as a wise Captaine will watch his best opportunitie and then he will set upon his enemie so the Lord a great while suffred the Egyptians to go on but when he saw his time he came upon them and overthrew them all at once Ferus 4. A wise warrier will make best choice with what weapon and force he will encounter his enemie so Christ was this wise warrier who having not to deale with flesh and bloud but with spirituall enemies did not arme himselfe with carnall but with spirituall weapons Contra potestatem superbiae humilitatem induit contra spiritualia nequitiae fortitudine
charitatis seipsum prâ—cinxit Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as
is shewed before in the divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people
among other things to make the candlesticke therefore the Jewes conceit hath but a slender ground because it is said tegasâ—h â—iet the candlesticke shall be made for before it is put in the active vegasitha And thou shalt make 2. And in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tegaseh they have another observation as slender curious because the letter jod is superfluous for ordinarily it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiggaseh with dagâ—sh without jod they thinke jod which signifieth ten to be added to signifie that afterward Salomon should make ten candlestickes as he did 1 King 7. But it is an usuall thing with the Hebrewes for this letter sometime to be defective sometime to be superfluous without any mystery Yet Tostatus is here deceived that saith they ground this their conceit here quia deficit litera jod because the letter jod was wanting for in the foresaid word jod is not wanting but superfluous QUEST XLVI Of the instruments belonging to the candlesticke Vers. 38. THe snuffers and snuf-dishes 1. There were two kind of instruments which belonged unto the golden candlesticke the snuffers wherewith the lampe was purged the word malecâ—chaim is taken also for tongs wherewith coales are taken out of the fire Isay 6. and because snuffers are as it were little tongs to the like purpose they are called by the same name Oleaster The other instrument Iunius thinketh served to cleanse the dropping of the lampes Lyran. So also Tostatus thinketh they were certaine vessels containing water to quench the snuffe in that it should not smell 3. There were also certaine pipes to every lampe wherein the oyle was put to run into the nosle or boule of the candlesticke where the lampe burned as may appeare by Zacharies description chap. 4.2 where the Prophet alluding unto the fashion of the golden candlesticke in the Temple for otherwise if he had made any new description the Jewes would not have given any credit unto him maketh mention of seven lampes and a boule that is to every one a boule to receive the oyle and of seven golden pipe Now all these are here in Moses comprehended under the name of lampes which had both their severall pannes and receptacles of the oyle and certaine little pipes and conveyances beside to powre in the oyle by Tostat. qu. 30. QUEST XLVII How much a talent was Vers. 39. OF a talent of gold 1. The scholasticall historie maketh mention of three kinde of talents the Merchants talent which was fiftie pound the Citizens talent which was 70. pound and the talent of the Tabernacle which was 120. pound Tostat. qu. 33. 2. There was also the common talent which contained 60. pound and the great talent which was 80. pound Ribera 3. Oleaster thinketh that the word here used cicar signifieth not a talent but portionem frustum a peece or portion who herein dissenteth from all Interpreters in this place and if no certaine quantitie of gold had beene named it had beene a very imperfect description to say Of a peece of gold 4. Iosephus esteemeth this talent at 100. pound Epiphanius at 125. pound but the right valuation as Rab. Salomon thinketh was 120. pound double to the common talent So also Rupertus Tostatus Ribera Lippoman And every pound contained 60. common sicles Ribera As may be gathered by comparing these places together 1 King 10.17 and 2 Chron. 9.16 For in the first place it is said Three pound of gold went 〈◊〉 a shield and in the latter Three hundred shekels went to a shield A talent of gold then by this account weighed 7200. shekels counting the talent at 120. pound and every pound at 60. shekels And a pound of gold in value is esteemed at 100. crownes and the talent at 12000. crownes Iun. Montanus then is deceived which maketh the weight of a talent to be but a thousand and eight hundred sicles therein following Camhius and Levi Getson in 1 Sam. cap. 17. 5. Now the reasons why the summe of gold is named whereof the candlesticke should be made and so not in the rest may be yeelded to bee these two both because the candlesticke was all of gold so were not the other neither the Arke nor the table and for that their measure is seâ— downe both the length and breadth and so they might ghesse how much gold might goe to the making of them by the measure but here because there is no proportion set downe of the candlesticke the gold is summed that went to the making of it Tostat. qu. 33. QUEST XLVIII Of the mysticall application of the candlesticke COncerning the application of this ceremoniall part of the Tabernacle 1. Iosephus by the seven lampes understandeth the seven Planets and the greatest in the middest sheweth the Sunne the greatest and the middlemost of the Planets 2. Tostatus by the candlesticke would have set forth the life of man and by the seven branches the seven dayes of the weeke which being multiplied doe measure out the time of mans life q. 33. 3. So Rupertus by the six branches would have insinuated the six dayes of the creation and by the shaft in the middest which made the seventh the seventh day wherein God rested 4. Beda by the three branches one way and three another thinketh to be understood the Doctors of the Church which in the old Testament did fidem sanctae Trinitatis designare c. hold the faith of the holy Trinitie But these applications are somewhat curious and against the Apostles rule Which are shadowes of things to come but the bodie is in Christ Coloss. 2.17 These types therefore and figures are shadowes of things to come not past or then present and they must be referred to Christ the bodie of them 5. Wherefore 1. this candlesticke some understand to be the Church of God as Apocal. chap. 1.2 3. the Churches are compared to candlesticks Ribera Piscator But they are single candlesticks not the candlesticke with seven lampes 2. It better therefore signifieth Christ who is the true light that inlighteneth his Church as Gregorie Quis in candelabro nisi redemptor humani generis designatur Who is expressed in the candlesticke but the redeemer of mankinde So also Beda Hastile candelabri ipse qui est caput Ecclesia debet intelligi By the shaft of the candlesticke must the head of the Church be understood Ferus also to the same purpose Candelabrum Christus qui veri luminis est sustentaculum Christ is the candlesticke who is the upholder of the true light 3. The six branches doe betoken the Apostles and Pastors of the Church which are as branches which come from Christ who is the vine as these doe issue out of the shaft or bodie of the candlesticke Marb 4. The seven lampes doe signifie the manifold gifts of the Spirit Pelargus 5. The knops and flowers the divers graces and ornaments which the Lord endueth the faithfull with Simler 6. As the candlesticke gave light unto the
swallowing up of Cora Dathan and Abiram by the earth and the burning of the rest of the seditious with fire Numb 16. But as well this as all other wonders which the Lord did for his people must be here comprehended seeing the covenant was made with them all 6. Wherefore here are understood better all those wonders which God wrought for the people in the desart by Moses and afterward in Canaan under Ioshua Iun. Marbach As the destruction of the foresaid rebellious company the dividing of the waters of Jordan the standing still of the Sunne Lyran. The overthrow and subversion of the Cananites and the victorious conquest over them Calvin Balaams asse spake and God miraculously turned his cursing into blessing Simler To know then what these marvels were we must learne out of the rest of the bookes following what great things the Lord did for his people Gallas Osiander QUEST XXIII Why the Girgashites are here omitted Vers. 11. I Will cast out before thee the Amorites c. Here are only six nations of the Canaanites rehearsed the Girgashites are omitted 1. Lippoman thinketh this to be the reason thereof because before the entrance of the Israelites into the land of Canaan forte de terra illa recesserat it may be that they were departed out of the country But it is like that they would rather have made a league with Ioshua as the Gibeonites did than have forsaken their country for feare of the Israelites 2. Some thinke they are not named because they did not fight against Ioshua Ex Tostat. quaest 79. in Exod. 23. But the contrary appeareth Iosh. 4.10 where the Girgashites are rehearsed among those nations whom the Lord would cast out before them And none of the Canaanites saving onely the Gibeonites are said to have made peace with Ioshuah Iosh. 11.19 3. The Septuagint whose manner is to supply out of one place that which is wanting in another doe here also insert the Girgashite But this is too great boldnesse to adde any thing to the authenticall originall 4. Wherefore the Girgashites either being a small people might be comprehended under the rest Tostat Or by a Synecdoche when part is taken for the whole under these nations here named the other also are signified which is the reason that sometime two or three of these nations are set downe often for all the rest Calvin QUEST XXIV How it stood with Gods justice to destroy all the inhabitants of Canaan I Will cast out It may seeme both a cruell edict decreed of God for the utter extirpation of these inhabitants of Canaan and as cruelly to have beene executed by the Israelites 1. The equity of God in decreeing this to be done may thus appeare 1. If God might rightfully assigne that country unto his people as the earth is the Lords and the fulnesse thereof he may dispose of it at his pleasure then by the same right it was lawfull for the Lord to expell and root out the former inhabitants 2. Yet there is another reason beside of Gods equity the Lord had now spared them a long time even 400. yeeres expecting their repentance and they waxed worse The Lord said in Abrahams time and to Abraham the sinnes of the Amorites were not yet full Genes 15.16 Now then after so long patience in forbearing these wicked nations non fuit crudelitas poenae gravitate moram pensare it was no cruelty with greatnesse of punishment to recompense the long stay thereof Calvin 3. The earth is said to have spued out this people for their great impiety Si mortuo elemento intolerabilis est impietas c. If their impiety were intolerable to the very dead element how much more might the Lord exercise his judgement with rigour Calvin 4. Againe the Lord having decreed to plant his people in Canaan was to expell the idolatrous inhabitants lest they might have beene a ruine and occasion of falling to his people Marbach 2. And as the Lord decree was just againe these wicked inhabitants so the execution thereof by the Israelites in destroying them all was also just 1. Because non est hominiâ— revocare pâ—â—am c. It is not in mans power to revoke the punishment decreed by the Lord for then they should have incurred the same penalty themselves as the Lord by his Prophet said to Ahab who had let Benhadad goe Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his Marbach 2. Seeing the victory and conquest of those nations was only of the Lord it was just and right ipsum leges victoriae statuere that he should set the lawes of the victory who were to be spared who not therefore the Israelites could not alter any part of Gods will on that behalfe Gallas 3. And if the Israelites had spared them privassent se legitima haereditate c. they had deprived themselves of the lawfull inheritance which was ordained them of God Calvin QUEST XXV Why they were to make no compact with the Canaanites Vers. 12. THou shalt make no compact with them 1. The Israelites are specially warned to take heed of the Canaanites to make no league with them because they were most in danger to be corrupted by them seeing they were not all destroyed at once but many remained and dwelt among them not only in Cities by themselves as the Canaanites had their Cities in the midst of Ephraim and Manasses Iosh. 16.10 and 17.16 but they dwelt among them in the same City as the Jebusites did in Jerusalem Iosh. 15.63 there was not so much danger to be feared by the nations which were further off and therefore when they tooke any of their Cities they might save their persons alive but if it were a City of the Canaanites they were to save none alive Deut. 20.15 16. Tostat. quaest 12. 2. Another cause of this prohibition was the great impiety and wickednesse of the Canaanites among whom was practised all ungodlinesse for the which cause their land spued them out Levit. 18.28 And this reason is touched here Lest they bee the cause of thy ruine this amity and league betweene them might be a meanes to draw them to idolatry Marbach 3. Further the Lord had appointed the Canaanites to destruction and therefore with such as were Gods enemies no league was to be made Simler 4. By this meanes also legitima sua haereditate privarent they should deprive themselves of their lawfull inheritance which the Lord had promised to Abraham Isaack and Iacob and to their seed Simler 5. Duos pessimos fructus illiciti foederis numerat He reckoneth up two very bad fruits of this unlawfull league the land should be defiled with their altars and superstitious monuments which they would erect under the colour of this league and beside humanitatis praetextu populum corrumpent they will corrupt the people under pretense of humanity in calling them to their idolatrous feasts Calvin 6. But
tempore Sabbato debero cessari That they ought to rest at all times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords
feasts were celebriora more solemne and kept with greater majesty 6. Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the