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A15408 Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus 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 Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ. Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut 1633 (1633) STC 25685; ESTC S114193 2,366,144 1,184

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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
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 wo●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 re●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
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. 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
hardly be excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand no● yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. ar● ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack le●t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance
and handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Con●ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places
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 th●● are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambiti●us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and d●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 assistan● 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. ●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