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
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
or they signifie duplicem populum c. the two people the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud
in the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
to any of the altars which the Patriarkes had made to aske counsell of God seeing God was every where present to the prayers of the faithfull 7. Neither are we to imagine that she used any such superstitious way as to lay aguâ—â— castus lawrell or any such thing under her head to have a dreame or a vision as she had seene her friends to doe in her owne countrey sic author histor scolastic in Gen. c. 66. for she was farre from such superstitious toies ex Perer. 8. Nor yet did she consult with God by Abraham then living as Aben Ezra Iun. for this oracle was given her by Gods owne mouth rather than mans Calvin 9. But she went to some secret place to pray and received some revelation from God Muscul Calvin Mercer Perer. QUEST XXXII How many waies they used to consult with God in Israel FOure waies they used to aske counsell of God in Israel 1. Beside the casting of lots which was but seldome used as by Iosua in Achans cause Iosua 7. and by Samuel at the election of Saul 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan 1 Sam. 14. there were three waies beside to aske counsell of God which are mentioned together 1. Sam. 28.6 by dreames urim and prophets 2. The second way was by dreames and visions as the Lord spake to the elder Patriarkes but this way God seldome revealed his will by after he sent them prophets and for these visions they used to prepare themselves by fasting and prayer Dan. 10.3 3. They used in hard and difficult matters to seeke unto the prophets as Saul went to Samuel 1. King 9. Ieroboam sent his wife to Ahiah the Prophet 1 King 14. These Prophets had such matters revealed unto them three waies 1. The Lord instructed them aforehand as he did Samuel before Saul came at him 2. Sometime at the same instant when they were consulted with as the Angel of God spake to Eliah 2. King 1.15 3. Sometime the Prophet presently gave no answer but waited upon God by prayer as Dan. 9. or stirred himselfe up extraordinarily that the spirit might come upon them as Elisha did 2. King 3.15 4. They also consulted with God by the priest who asked counsell of God for them by his Vrim as Abiathar applyed the Ephod for David 1. Sam. 23.9 30.7 Now the Priest received answer by the Ephod not as the Hebrewes fable by finding written in the foulds and pleats of the Vrim the sentence or answer of God nor as Iosephus supposeth by the extraordinary shining of the stones in the Vrim which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time 3. antiquit Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests and more than two hundred yeares before Iosephs time who lived vnder Domitian were such gifts of prophecying ceased as under Iudas Maccabeus 1 Maccab. 4.46 yea long before that the Church complained We see not our signes there is not one prophet more Psal. 74.9 And further the Scripture would not have beene silent in setting downe such a miraculous gift Therefore God did otherwise reveale unto the priest and inspire him with the knowledge of his will by the illumination of his minde for so Vrim signifieth illumination Perer. QUEST XXXIII How the elder is said to serve the younger Vers. 23. TWo manner of people shall be divided out of thy bowels c. the greater shall serve the lesse 1. The Hebrewes apply this text against the Empire of the Romans whose Emperors they say came of the Idumeans as Iulius Caesar the rest that succeeded him who though they held the Iewes in subjection in the end should be destroyed sic David Kimhi Rabbi Salomon ex citat Perer. 2. But the right literall meaning is of the Idumeans and Israelites the posterity of Esau and Iacob for so we read that the Idumeans were subdued unto Israel by King David 2. Sam. 8.14 and so continued to the reigne of Iotham Mercer 3. Neither were the Israelites onely superiour in temporall dominion but also in spiritual blessings for they were the visible Church of God Edom was cut off Calvin 4. Spiritually these two people doe signifie the carnall Iewes subdued unto the Christians being yet themselves the elder people August lib. 16. de civitat c. 25. Againe by the striving of Esau and Iacob in their mothers wombe is signified the continuall fight in the wombe of the Church betweene the true and carnall professors which are said to be the greater because they are more in number but as the greater here did serve the lesse so the wicked while they persecute the righteous quibus nocere volunt prâ—sunt plurimum stirâ—â—â—tem ipsi maxime nocent they profit those whom they goe about to hurt hurting themselves most Augustin serm de tempor 78. Beside Origen draweth from hence this mysticall sense understanding these two people to be within vs and this strife and combat to be betweene the flesh and the spirit vertue and vice hom 12. in Genes QUEST XXXIV How Iacob was sanctified in his mothers wombe FUrther whereas Iacob strove with Esau in his mothers wombe which was an extraordinary motion and worke of Gods spirit here ariseth a question whether Iacob were sanctified in his mothers wombe which doubt not resolved but onely expounded by Pererius may thus briefly receive satisfaction 1. that first if santification be taken for an actuall and inherent holinesse so neither Iacob nor any other were sanctified but onely Christ in which sense the Angel saith to Marie That holy thing which shall be borne of thee shall be called the sonne of God Luke 1.35 2. There is also a certaine holinesse ascribed to all the children of the faithfull because they are within the covenant 1. Cor. 7. vers 4. whereby they are distinguishâ—d from the seed of unbeleevers Iacob was sanctified otherwise than thus 3. There is a particular sanctification that is a setting apart or preparing of a thing to some speciall use as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell Galath 1.15 Thus also was Iacob sanctified and separated to be the father of the people of God 4. A thing also is said to be sanctified when any extraordinary worke or motion is wrought upon it by the spirit of God as Iohn Baptist was sanctified in his mothers wombe when as at the voice of Maries Salutation the Babe sprung in his mothers belly Luk. 1.44 and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother not that he had any sense or understanding in fighting against the carnall generation but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world QUEST XXXV Esau
for so saith he the word signifieth in the Punicke language but we must not fâ—tch the originall of an Hebrew word from another tongue 5. Wherefore the best reading is he found mules that is first coupled divers kinds together the â—e asse and the mare of whom came the mules thus the word is best interpreted though it be only found in this place both because the circumstance of the place giveth it for hee kept his fathers asses as also the thing may bee noted for the strangenesse of it being a mixture of divers kinds against nature and therefore the mules ingender not and forbidden also by Moses law Levit 19.19 Thou shalt not suffer thy cattell to gender with other kinds sic Musul Mercer Iun. Rupert Lyran. c. But Pererius misliketh this opinion though with no great reason QUEST XII Of Dishon and Aholibamah Vers. 25. THe children of Anah were these Dishon and Aholibamah c. 1. This Anah is not the same which in the verse before is said to have found out the mules but he is the fourth son of Seir named before vers 20. for the generation of Seirs seven sonnes is set downe in order It seemeth then as there were two called Anah one the brother of Sibeon vers 20. the other the son of Sibeon vers 24. so there were two women of the same name Aholibamah one the daughter of Anah Sibeons brother here mentioned the other the daughter of Anah Sibeons son the wife of Esau vers 2. so that this Aholibamah is not the same with the other as Iunius with some other Hebrews thinke 2. So Dishon here is the sonne of Anah the fourth sonne of Seir there is another Dishon also brother to Anah the fift sonne of Seir whose generation is expressed verse 27. there is a third Dishon or Dishan brother to this last Dishan the 7 sonne of Seir who is called Dishan vers 21. with this difference the first Dishon is written Dishon with van without jod the second the seventh sonne of Seir Dishan with jâ—d without van the third the sonne of Anah without either jod or van although this difference bee not alwayes kept for vers 26.28 they are both called Dishan with the same letters QUEST XIII Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom c. 1. The Hebrews are somewhat curious who against these eight Kings of the Edomites set as many kings of Iudah Saul Isboseth David Salomon Rehoboam Abia Asa Iehosaphaâ— during whose time there was no king in Edom but in the reigne of Ioram Iehosaphats sonne the Edomites rebelled and made themselves a king 2 King 8.20 that king of Edom in the time of Iehosaphat was no absolute king but a Viceroy deputed by the Iewes 1 King 22.47 Beside they note that Edom had 8. kings because Iacob 8. times calleth Esau Adonai Lord Mercer 2. He meaneth not those kings of Israel which succeeded after Saul as Mercer for there were many more kings in Edom before Saul was elected their king though I deny not but Moses by the spirit of prophecie did foresee that there should be kings in Israel as he describeth the duty of a king Deut. 17.3 Moses then meaneth before there was any certaine forme of government or supreme magistrate in Israel that is till his time who is said to be as a king Deut. 33.5 sic Aben Ezra Iun. though learned Mercerus mislike this opinion QUEST XIV Bela the sonne of Beor neither Balaam nor Balac Vers. 32. BEla the sonne of Beor 1. This neither could be Balaam that troubled Israel as some thinke who neither was a king nor yet an Idumean but a Syrian 2. Nor yet Balac as the Septuagint reade who was the sonne of Zippâ—r not of Beor and king of the Moabites not of the Edomites Mercer and this Bela being the first king of the Edomites was long before the time of Moses QUEST XIV Of what country and kindred Iob was Vers. 33. IObab the sonne of Zerah of Bozrah 1. This neither was Iob that famous man for his patience whose book is canonicall as thinketh Tostatus and it is affirmed by the Septuagint in the end of Iob that he was this Iobab the sonne of Zerah the sixt from Abraham for there is great difference in the names Iob is written with aleph in the beginning but Iobab without aleph Mercer Againe Iob dwelt in the land of Huz but this Iobab was of Bozrah in the confines of Moab and Idumes neither can it be gathered that Iob was a king though hee were a man in authority for his wisdome and justice 2. Some affirme Iob to be a Canaanite and apply that place Numb 14.9 where it is said of the Canaanites their shield is gone from them unto Iob who while he lived by his righteousnesse delivered Canaan R. Salomon 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petrâ—a But it is not like that Iob so vertuous a man came of cursed Cham the father of the Canaanites and Arabians and all the rest of Iobs friends were either of Abraham Nachor or Esâ—u whom hee calleth his brethren 4. Neither was Iob of the posterity of Naeâ— or Abrahams brother which is the opinion of Hierome Lyranuâ— with some others for though Huz were one of Nahors sonnes yet it is more like that the first Huz the sonne of Aram of Sem Genes 10.22 gave denomination to Iobs country and as Elihu one of Iobs friends was a Buzite of Nahor Iob. 32.2 so Bildad was a Shuite of Abraham by Keturah Eliphaz a Temanite of Esau therefore that concludeth not that he descended of Nahor 5. Nor yet doe I thinke that Iob was of the posterity of Esau which is the common opinion of Chrysost. Augustine Theodoret and of the new writers Mercer Perer. with others 1. For though the daughteâ— of Edom be said to dwell in the land of Huz Ier. 4.21 because Edom had so farre extended their habitation yet they were two divers and distinct countries in themselves as may appeare Ierem. 25.20 21. where Huz and Edom are named asunder 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau so was Eliâ—u a Buzire of Nahor 3. Neither is it like that Huz the sonne of Dishan the Horite that dwelt in the land of Seir before the Edomites Genes 36.28 gave that name unto Iobs country which is Tostatus opinion but of the first Huz of Aram as is before said was that country so called Iun. 4. I thinke it therefore more probable that Iob came of Abraham by Keturah as Bildad the Shuire was of Shuah Abrahams sonne by Keturah whom with the rest Iob calleth his brethren And these sonnes of Keturah are said to be sent into the East country Genes 25.6 and Iob is said to be the greatest of all the men in the East Iob. 1.3 Abraham also had a greater care to instruct his sons and to
holinesse of the time as they imagine as though marriage were a pollution either of time place or person 6. Places of exhortation and morall use 1. Morall To cleanse our selves when we come before God Vers. 14. HE changed his raiment and came to Pharaoh As Ioseph changed his outward raiment and put off his filthy clothes when he came into the Kings presence so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord Muscul. as the Preachet saith Take heed to thy foot when thou entrest into the house of God Eccles. 4.17 2. Morall Not to glory in our gifts but to referre all to the praise of God Vers. 16. WIthout me God shall answer Ioseph doth extenuate his owne gifts detracteth from himselfe and giveth the glory to God so wee should not rejoyce in any thing that is in us but acknowledge every good gift to be from God for as the Apostle saith Neither he that planteth nor he that watereth is any thing but God that giveth increase 1 Cor. 3.7 3. Morall Gods speciall care in providing for his Church Vers. 16. GOd shall answer for the wealth of Pharaoh Though God had great mercy upon Pharaoh and all Egypt in forewarning them of the great famine to come that they might aforehand make provision for it yet Gods speciall care and providence watched over his Church in Iacobs house that they might be preserved as Ioseph himselfe acknowledgeth God sent me before you to preserve your posterity in this land Gen. 45.7 4. Morall Wisdome not to be despised though cloathed in rags Vers. 15. I Have heard say of thee thou canst interpret c. Though the Butler before making mention of Ioseph for feare rather than of love lest by others it might have beene made knowne to Pharaoh how Ioseph had expounded his dreame in prison did in tearmes disgrace him saying he was a young man a childe in a manner an Hebrew who were an abomination to the Egyptians and a servant or bondslave vers 12. yet Pharaoh disdaineth not to take counsell of him we should not then despise wisedome though cloathed with rags not contemne the graces of Gods spirit in poore and base men to the world Mercer Muscul. Thus saith the Prophet There was found a poore and wise man and he delivered the City by his wisdome Eccles. 9.15 5. Morall Famine is unsatiable Vers. 10. THe leane kine did eat up the seven fat kine c. and it could not be knowne that they had eaten them When God sendeth the judgement of famine there is not onely an outward want but there is also a greedy appetite within that cannot be satisfied and that which is eaten is not seene in the body as these seven leane kine were never the fuller nor fatter though they had swallowed up the seven fat and well liking kine so the Prophet saith He shall snatch at the right hand and be hungry and eat at the left hand and not be satisfied Isay 9.20 This judgement God sendeth upon men for abusing of plentie and he which eateth and drinketh of wantonnesse more than sufficeth is justly punished with a greedie and doggish appetite that never can have enough 6. Morall Men of gifts must be called to publike office Vers. 38. CAn we finde such a man as this in whom is the spirit of God Pharaoh thinketh Ioseph a fit man for government because he was indued with the graces of the Spirit So none should bee called to place of rule and oversight in Church or Common-wealth but such as are thereunto fitted and furnished with convenient and sufficient gifts as Numb 11.17 those Elders which were chosen to beare part of the burden with Moses received also part of his spirit 7. Morall The Kings office to provide for the want of his people Vers. 55. THe people cried to Pharaoh and he said goe to Ioseph Although the people knew that the King had deputed Ioseph the chiefe officer for corne yet they make their complaint to the King It then belongeth to the King to provide for the necessities of the people and to see that his officers doe their duty so the woman in time of famine cried to the King Helpe my Lord O King 1 King 6.27 CHAP. XLII 1. The Method or Argument of the Chapter IN this chapter first is set downe the comming of Israels sonnes into Egypt wherefore they came to buy food vers 1 2. which of them came all but Benjamin and why left he should die by the way vers 4. Secondly the manner of their entertainment in Egypt is described from vers 7. to v. 26. 1. Ioseph dealeth roughly with them in charging them to be spies vers 7. to 16. then in detaining Simeon and binding him before their eies till such time as they brought Benjamin vers 20. to 24. other interlocutory speeches are inserted of the Patriarkes among themselves in confessing their sinne toward their brother vers 21. 2. Ioseph sheweth this kindnesse to his brethren in causing their money to bee put in their sacks mouth vers 25. Thirdly their returne home is expressed 1. What happened in the way as they went that in opening of their sacks they found their money 2. The report and narration to Iacob of their manner of handling and entertainement in Egypt 3. The refusall of Iacob to send his sonne Benjamin with them although Ruben earnestly perswaded him 2. The divers readings v. 1. Why are yeâ— negligent or sloathfull H.S.C. why gaze yee or looke ye one upon another B.G.T.P. heb v. 2. Buy us necessaries from thence H. buy us food S.G. corne B. buy us from thence T.C.P. heb v. 4. 36. Lest he take hurt by the way H. be sicke by the way S. die in the journey C.G. lest destruction befall him B. T. P. asâ—n destruction death v. 7. He considered what he should say unto them C. he made himselfe strange unto them caeâ—er v. 9. Ye are come to consider the passages of the land S. to see the weakenesse or nakednesse caeter v. 11. We are peaceable men and intend no evill H. we are peaceable and no spies S. we meane truly and are no spies B. G. we are true or honest men and no spies C.T.P. heb cun right true v. 16. By the health of Pharaoh H.S. by the life of Pharaoh C.B. G. so may Pharaoh live T. P. heb Yee shall be carried away S. ye shall be in bonds caet v. 19. Carry the corne which ye have bought for your houses H. carrie the corne which ye have bought S. carrie the corne which faileth in your houses C. carry corne for the famine of your houses G. to put away the famine of your houses B. P. carry corne the famine whereof is in your houses T. carry corne of the famine of your houses· heb v. 25. To fill their sacks with corne H.B.G. to fill their vessels or instruments with corne C. T.P. calah a vessell v. 30.
herein as God is to have the chiefe glorie being the author of this counsell and the onely revealer of secrets so your Highnesse is to be honoured as the instrument whose cogitation the Lord directed as a light to search out the mysterie of darknesse and as a cunning Pilot to guide the ship beside the rocks and sands Now is fulfilled that saying of the Wise-man A King that sitteth in the throne of judgement chaseth away all evill with his eyes It was David not the sons of Zerviah Ioab and Abishai his Counsellors that found out by consulting with God the treacherie of the men of Keilah intended against him And Pharaoh himselfe had the instinct by dreame to foresee the calamitie of Egypt by the future famine And the King of Nineveh gave the advice how to prevent the destruction of the Citie by repentance Like as Ambrose doth celebrate the memorie of the Emperour Valentinian who sitting in his Consistorie assisted with his Nobles when they all gave counsell to restore unto the Romans their Idoll Temples Solus velut Daniel excitato in se Dei spiritu Gentilibus obviabat He onely as another Daniel the spirit of God moving him resisted the Gentiles request The Seraphims in Isaiah which Hierome was taught by an Hebrew Rabbine to understand of the Kings and state of Iudea had six wings with two they covered their face with two their feet and with two they did flie so while the face of the men of State was as it were blinded and the feet and inferiour parts had their counsell darkned thanks bee to God that your Majesties wings of judgement were not pinioned but did flie aloft with the Eagle to espie what was working below And so as he well saith Necesse erat ut qui potentior cunctis fuerat prudentior fieret universis It was fit that hee which was beyond all in power should exceed the rest in prudence But now may it please your Majestie to the glorie of God and for eternall memorie to bee transmitted to posteritie to give mee leave in few words to describe this worke of darknesse and to bring it to the light whereby this Cockatrice brood consulting with infernall spirits in the earth thought at once to have undermined and subverted both the Civill and Ecclesiasticall State of this land Wicked Abimelech slew upon one stone seventie of Gedeons sonnes yet Iotham escaped but here none within danger could have beene delivered Adonibezeks crueltie is noted that cut off the thumbs of hand and feet of seventie Kings but in this mischievous plot both the heads and hands of many honourable persons should have beene miserably rent from their bodies Cruell Saul in one day commanded fourescore and five Priests to bee murthered yet Abiathar the sonne of the high Priest was delivered but in this bloudie exploit all our Reverend Fathers were appointed to the slaughter Ambitious Athaliah destroyed all the Kings seed yet Ioash the Kings sonne was preserved but here no not the heire of the Crowne should have beene spared Savage Caligula was not more barbarous who wished that all the Senatours of Rome had but one necke that hee might smite it off at a blow Nor yet Hannibal who when he saw a pit filled with humane bloud cried out O formosum spectaculum O goodly sight Or Valesus Proconsul of Asia under Augustus Caesar who having put to death three hundred men walked and vaunted himselfe among the dead bodies saying O rem regiam O Kingly act Sylâ—a was not so bloudie who commanded seven thousand Citizens to be killed whose crie was heard to the Senate house where Sylla with the Senatours was assembled for hee did forbeare the Senate house nor that King of Persia which commanded the people of Syria to have their â—oses cut off or irefull Cambyâ—es who in his expedition against the Aethiopians caused every tenth man to be tithed out for food his armie being almost famished But here scarce one man of ten that feared God and loved the truth should have beene left alive yea the very infants could not have beene exempted from this generall massacre but as Hierom speaketh of the crueltie of the Hunnes Cogerentur mori qui nondum vivere coeperant nescientes malum suum inter hostium manus â—ela riderent They should have beene forced to die that yet begun not to live and not knowing their doome should have smiled under the bloudie hand of the enemie Blessed be God therefore who hath in his great mercie and love to his Church disappointed their wicked imaginations in this snare which they laid for others is their owne foot taken and they are sunke into the pit that they made for others the stone which they would have rolled upon us is fallen upon their owne head And as Ambrose writeth of the Bees Apes quae non obtempera verint legibus regis immoriuntur aculei sui vulneri That they which disobey the order of their King amongst them die upon their owne stings So that engine wherewith the Romanists thought to have gored others hath wounded themselves As they with Abimelech sought to have fired the tower of Sichem so their owne parts have justly felt the fire and as with Sathan that used the winds to overwhelme the house upon Iobs sonnes they attempted with a sulphureous spirit to have blowne up that honourable house so now most worthily their owne members are exposed to the winde and aire and their wicked acts leave a sulphureous smell behind them This I write not God is my record as rejoycing in their confusion but grieving rather at the cause thereof pitying their persons but hating their actions ut probem me as he saith non homines odisse sed erroâ—es To shew that I hate not the men but their manners They with Dathan and Abiram are gone downe into the pit whose mouth they opened to swallow others as they laboured in the earth to worke iniquitie so their names are written in the earth to blot out their memorie they which wickedly imagined to deprive others of buriall with Iehoiakim are themselves buried as an asse is buried and cast forth without the gates of Ierusalem Now nothing remaineth most Christian King but that we give due thanks unto our gracious God who hath wrought this glorious deliverance In which action of thanksgiving the Church of God hath used to performe three duties To give solemne praise unto God to send presents one to another in signe of joy and to give gifts to the poore In the first your Majestie hath given us example who in the same place where the danger was devised and deliverance received publiquely with godly Iehoshaphat blessed God and this honourable Parliament concurring with your Christian Majestie hath well seconded your princely example in decreeing an annuall commemoration to bee kept of that day no lesse worthie to bee remembred than the Iewes feast
Hebrew originall NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar with the reason of the imposition of his name all which is not in the Hebrew in this place but is transposed hither from the 18. chap. of Exodus vers 4. Bellarmine would therefore make us beleeve that herein the Latine text is perfecter than the Hebrew because mention is made onely of one of Moses sonnes whereas he had two lib. 2. de va Dei cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another that therefore the Hebrew text is defective as S. Marke making mention of one blind man chap. 10.46 and S. Luke likewise chap. 18.36 whereas S. Matthew speaketh of two blind men chap. 20.29 are not therefore defective So neither is the Hebrew here thought to be wanting expressing onely one of Moses sons seeing the other is supplied chap. 18.2 And if the Septuagint is to be justified here then let them be borne out also for adding five more of Iosephs posteritie Machor Gilead of Manasseh and Suâ—â—am and Taam and Edom of Ephraim Genes 46. which are not mentioned in the Hebrew as not then borne but borrowed from the 26. of Numb and 1 Chron. 7. Likewise Exod. 6.19 the Latine and Septuagint put unto Moses and Aaron Miriam which is not in the Hebrew this rather sheweth great boldnesse 〈◊〉 thâ—se translators to adde that which the spirit of God passeth over in silence 5. Cont. Prayers are not meritorious Vers. 24. THen God heard their mâ—ne and God remembred his covenant The Israelites prayers are heard not for any worthinesse or merit of their sorrow but the Lord for his promise sake the foundation whereof is Christ heareth their complaint and hath respect unto them Simler Borrh. And that our prayers are not meritorious but heard in mercie Salomon sheweth Then heaâ—s thou in heaven and be mercifull to the sinne of thy people 1 King 8.24 6. Places of morall use 1. Mor. Rich and great men should have compassion on the necessities of their poore brethren Vers. 11. HE went forth to his brethren to looke on their burdens Moses though himselfe lived in all ease and courtly pleasure yet could not so content himselfe but goeth to visit his afflicted brethren and is touched in compassion towards them as Queene Hester also was moved with pity toward her people which teacheth us that rich and mighty men that are in high and wealthy place should submit themselves to take knowledge of the necessities and wants of their poore brethren therefore the Prophet reproveth the rich men of Israel that dranke wine in bowles and lived at ease but no man was sory for the affliction of Ioseph Ferus 2. Mor. Friendly admonition is not to be despised Vers. 14. WHo made thee a man of authoritie Moses here for his friendly admonition is recompensed with scornefull and disdainfull words which is the property of naturall and carnall men to repay them with evill which carefully watch over them by wholesome admonitions for the good of their soule Simler But the Wise man saith The eare that hearkeneth to the correction of life shall lodge among the wise but he that refuseth instruction despiseth his owne soule 3. Mor. Godly names to be given unto children Vers. 22. WHose name he called Gershom Moses giveth unto his sonne a name that might put both himselfe and his sonne also when he came to yeeres of discretion in minde of their state and condition that they were but pilgrimes and strangers here So did the Fathers use to give names unto their children of good signification and godly edifying that fond use therefore is to bee reproved among Christians that give names unto their children borrowed and taken from the Gentiles and such as have no good signification or which they understand not Pellican 4. Mor. Patience is necessarie in prayer Vers. 24. THen God heard their mone Yet it was forty yeeres before the Lord sent them deliverance we must not then thinke that our prayers are neglected of God if presently we see not the effect thereof but we must waite the Lords leisure and expect with patience till it bee his pleasure to performe our prayers and grant our requests Ferus S. Paul prayed thrice that is often that the pricke of the flesh the messenger of Satan might be taken from him yet was it not but the Lord gave him his sufficient grace with patience and strength to endure that combat 2. Cor. 12. 5. Mor. In affliction we must flie unto prayer ANd in that the people cried unto God in this their distresse they rebelled not nor sought to deliver themselves by their owne arme or strength it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer Pellic. as Saint Iames saith If any be afflicted let him pray Iam. 5.13 CHAP. III. 1. The method and parts THe generall preparation of the Instrument of this great deliverance is set forth in the Chapter going before in his preservation education persecution Now followeth the more speciall preparation in the vocation of Moses in this third Chapter and his confirmation chap. 4. In this Chapter is set forth first the preparation to his vocation to vers 7. Secondly the vocation it selfe to vers 22. The preparation consisteth partly in a vision which Moses saw both in what place vers 1. what vision it was vers 2. how Moses behaved himselfe vers 3. partly in the voice of God which Moses feared wherein Moses is charged what he should doe vers 4.5 and the Lord proclaimeth who he is vers 6. The vocation of Moses is either a generall charge or commandement to goe unto Egypt where 1. Moses office is injoyned him of God vers 10. with the occasion thereof the afflictions of the people vers 7. the twofold end thereof to deliver them out of Egypt and to bring them into the good land of Canaan vers 8.2 Moses excuseth himselfe 1. By his infirmity where the Lord satisfieth him by that present signe and assuring him of the future event that they should serve him in that mount vers 11 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him verse the 13. where the Lord also satisfieth him by shewing his name vers 14 15. Beside the generall charge followeth a particular direction what course hee shall take to vers 19. and what effect it shall have For the first there is prescribed whom hee shall joyne with him the Elders of Israel vers 16. what he shall say unto them vers 17. what they shall doe goe unto Pharaoh vers 18. The effects or events are foure 1. Pharaoh shall refuse to let them goe vers 19. 2. The Lord will worke signes and wonders 3. Then he will send them out vers 20. 4. They shall goe out richly with ornaments and jewels
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
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
bloud Galas 5. Polluitur foedatur terra yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one
and in the time of Samuel Saul and David the Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved
lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people
is the man whom thou directest O Lord and who will not stirre unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning