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
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
and of the soule or life of beasts which was produced out of the earth contrary to the opinion of Porphirius and the Pythagoreans who taught that the soule of man tooke beginning from the elements as the life of other creatures 5. Doct. That God hath no humane shape 5. LEt us make man after our image vers 26. which image was shewed before to be in the graces of the soule and not in the body against the heresie of the Anthropomorphites who imagined God to be of a humane shape like unto man 6. Doct. God not the author of evill 6. Vers. 31. GOd saw all he had made and â—oe it was very good From hence we conclude that God only is the author of good and that whatsoever the Lord doth is very good Against the Manichees who affirmed that the God of the law was the Prince of darknesse and anchor of evill 7. Doct. Marriage made free for all men 7. Vers. 28. BRing forth fruit and multiply This Scripture sheweth 〈◊〉 marriage had the institution in mans innocency and that this blessing to increase should have taken place though 〈◊〉 had not fallen against the heresie of the Tatiâ—â—i and Maâ—ichees which condemned marriage as a work of the devill Againe seeing God giveth here a liberty to all men and women by marriage to increase and multiply it maketh strongly against the Popish inhibition of marriage in Ecclesiasticall persons and Monasticall enforced vowes for by both these this generall liberty given of God is restrained To this argument divers answers are framed 1. That this precept of multiplying was onely to hold â—ll the world was replenished Magister lib. â— distinct 2â— 2. This precept was not given to all but onely to the multitude Thomas 2.2 quast 152 art 2.3 This precept was not for all times but only in case of necessâ—ty when propagation failed Scotus 4. Some say this precept did hold onely till Christ. 5. Some that this increasing is to be understood of â—â—â—ctifying in the soule not in the body But all these answers mislike the moderne Papists And therefore now their answer is that these words increase and multiply containe not a precept but an institution of nature and a promise of fecundity â— for the same words are uttered untâ— other creatures which are not capable of precepts and if iâ— were â— precept iâ— should binde all to increase and multiply by marriage and so injury should be offered to Christ to Mary and other holy Virgins thus Bellarmine de Clericis lib. 1. c. 21. Pererius in Genes lib. 4. p. 657. Contra. 1. Our adversaries fight here with their owne shadow for neither doe wee say that this is an absolute precept binding all to marriage but a liberty granted to all that will marry that thereby mankinde may still be propagated like as where Christ faith if they persecute you in one City flye into another hee doth not take away this liberty that flyeth not having received a greater gift of strength and patience to stay and endure the utmost triall but he which shall deny this remedy to the weake So they offend not against this grant of marriage for increase that need it not but are indued with a more excellent gift of continency but they which deny it to those that are apt to generation 2. Though bruit beasts are not capable of mans precepts yet when God biddeth the creatures understand in their kind and obey Ion 2.10 God spake to â—he fish and it cast up Ionah upon the dry land 3. If it bee an institution of nature then they tyrannize by their superstitious lawes over the bodies of men forcing them to single life against the generall inclination of nature 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is places of confutation out of this first chapter 1. Confut. Against the Manichees and Atheists I Will briefly first set downe the objections of the Manichees and ancient Pagans concerning the creation because they are sutable to the impious conceits of the Atheists in these dayes 1. Object If God in the beginning made the world what did hee before was hee weary in doing of nothing Answ. God as Augustine saith nec cessando torpuit nec operando laboravit neither was idle in resting nor weary in working neither received he any happinesse by the things created without which he was happy but when it pleased him he made the world to manifest his glory and declare his mercy August cont aedvers leg lib. 1. c. 2. 2. Object If God created light hee was before in darknesse Answer God needeth no corporall light which was made but dwelleth in a spirituall and uncreated light Aug. de gâ—n cont Manic cap 4. 3. Object If God made the light who made darknesse Answer Darknesse is nothing it need no creation being but the absence of light as nakednesse is the want of cloathing silence the ceasing of a sound ibid. 4. Object If the spirit moved upon the waters then were they the habitacle or mansion of the spirit Ans. The Sunne is carried above the earth yet is not the earth the habitation thereof and the spirit did so move upon the waters as the workman over the worke which he intendeth to make Aug. ibid. c. 5. 5. Object But who made the waters whereupon the spirit moved Answ. It is comprehended under the name of the earth which was covered with the waters made at the first as an unformed lumpe or matter whereout other creatures were made Aug c. 7. 6. Object God saw that the light was good it should seeme he knew it not before Answ. It followeth not that because God approveth the light being made he knew it not before Christ wondred at the Centurions faith which he himselfe had wrought God saw it before in his intention and now approveth it brought forth in action 7. Object How could there be light or the distinction of daies and nights before the Sun was made Cels. lib. 6. Orig. and so object the Manichees Ans. Augustine answereth that there was a division of the day and night before the sunne but a more exact division afterward de genes cont Manich. c. 15. Ambrose saith the light of the day is one thing the light of the sunne another as wee see by experience that there is a light before the sunne rise and after he is set lib. 4. Hexemer c. 3. But we doe againe say that God is not tyed to the creature as though hee could not make light without the sunne â—ee that made the â—unnâ— was able to make light before and without the sunne see more hereof in the Theologicall explanation upon vers 3. I will now touch some of the Papists objections 2. Confut. Sacraments doe not conferrâ— grace BEllarmine by the moving of the spirit upon the waters enforceth that the Sacrament of Baptisme conferreth grace as those waters concurred to the making of naturall things so the water of baptisme toward spirituall regeneration lib. 2. de sacram ca.
worship him as also this line is continued to shew the accomplishment of Gods promise that the seed of the woman should breake the serpents head and so S. Luke doth fetch the petigree of Christ after the flesh from these fathers before the floud 2. Vers. 22. In that Henoch first walked with God in earth before he walked with him in heaven it sheweth that we must first seeke Gods glory in earth before we can bee admitted unto that everlasting glory so Saint Peter reasoneth that because we looke for new heavens and a new earth we should bee diligent to be found of him without spot c. 1 Pet. 3.13 3. Vers. 29. In that Lamech said of his sonne Noah this same shall comfort us c. it appeareth that the faithfull then looked for a comforter that should deliver them from the curse and give them true rest of which comforter and deliverer Noah was a figure who both by faith was made heire of righteousnesse himselfe Heb. 11.7 and by the arke which was a type of Baptisme 1 Pet. 3.21 did preach and testifie to the world the true deliverance by the Messiah CHAP. VI. The Method THis Chapter hath two parts 1. Gods determination to destroy the world 2. The preparation or making of the Arke In the first part there is set downe 1. the occasion which provoked God to purpose mans destruction which was the sinne of that age described in particular the sinne of carnall pleasure vers 1. of oppression and tyranny v. 4. in generall vers 5. 2. In Gods determination there is first his repentance that hee had made man vers 6. then the limitation of one hundred and twenty yeares to see if they would amend vers 3. 3. Gods full resolution to destroy all flesh vers 7. In the second part there is first set downe the ground of this favour of God towards Noah which was Gods mercy and grace towards him Noah found grace in the eyes of the Lord vers 8. and Noahs justice and righteousnesse vers 9. which was by faith Heb. 11.7 then followeth in the next place the commandement of God concerning the making of the Arke and Noahs obedience thereunto vers 21. In the prescription or commandement for the Arke there is described 1. the forme and fashion thereof both of what matter it should be made vers 14. of what length breadth height vers 15. in what order for the cabbines vers 14. window doore vers 16. 2. The use thereof for the preservation of man vers 18. of beasts vers 19. of foules vers 20. and their sustentation in laying up their food vers 21. The grammaticall sense v. 2. They tooke them women T. they tooke them wives caet v. 3. sonnes of princes Ch. sonnes of God cat Elohim hebr of Gods or God v. 4. my spirit shall not remaine or continue in these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.H. this evill generation shall not remaine forever Ch. my spirit shall not strive alwayes with man or because of man Tr. B.G. heb don to judge contend because their workes are evill c. a terme shall be given them of 120. yeeres if perhaps they will be converted Ch. my spirit shall not alwayes be as sheathed P. neden a sheath v. 4. There were Giants S.H.B.G.P. Ch. there were defectores backsliders Tr. Heb. Nephilim à naphal to fall because Giants cause men to fall through feare the first reading is the best 1. because they are called mighty or strong men heb gabar which the Septuagint also translate Giants 2. So it is taken Num. 13. 34. and cannot be otherwise 3. Because of the consent of interpreters and Iunius in his last edition so readeth v. 6. God considereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it repented God in his word Ch. it repented God caet v. 7. and the Lord said this clause the latine have not the rest have v. 6. and he thought S. he spake in his word that hee would breake the strength of them according to his good pleasure Ch. and hee was grieved in his heart cat praecavens taking heed for afterward hee was touched with griefe of heart H. v. 7. every one thinketh in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently unto evill all the dayes of his life S. all the thought of his heart is intent to evill all time H. the sense of his cogitation iâ— evill all time Ch. the imagination of the thoughts of his heart onely evill every day T.B.G.P. rach onely v. 9. Noah pleased God S. walked in the feare of God Ch. walked with God T.B.G. v. 11. filled with iniquity S.H. Rapine Ch. violence T. cruelty B. G. chamas to oppresse v. 2. the time of all flesh is come before me S. The end of all flesh caet v. 14. of square wood S. levigatis plained wood H. Pine tree B. G. of Cedar wood Ch. of Gopheâ— T.P. which is a kinde of Cedar v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering shalt thou make the Arke S. a window shalt thou make in the arke caet â—sahar a window heb a cleare light T. v. 16. the doore shalt thou make in the side S. thou shalt make the doore of the arke in the side below H. the doore of the Arke in the side caeter thou shalt make parlâ—rs tristega and three lofts therein H. thou shalt make the lower second and third roomes caet The explanation of doubts or theologicall explication QVEST. I. Of the greatnesse of the sinne of the old world 1. THe sinne of the world was very great seeing God could endure the wicked inhabitants no longer but swept them away with the floud which may appeare by these severall considerations 1. their wickednesse was universally spread vers 12. all flesh had corrupted his way 2. Their sinne exceeded in greatnesse it was come unto the very height vers 5. God saw that the wickednesse of man was great 3. Not onely the wicked race but the righteous seed the sonnes of God fell to folly vers 2. 4. They were exercised a long time in doing evill a thousand yeares and more that they were growne to such an habite that they could doe nothing but thinke evill in their heart 5. Unto this may be added their gracelesse obstinacie that having an 120. yeares given them by the preaching of Noe to call them to repentance yet despised Gods long suffering QVEST. II. When the world beganne to be so wicked 2. THis overflowing of iniquity beganne when men beganne to be multiplied upon the earth vers 1. not so soone as the world began to be peopled which might bee within two or three hundred yeares after the creation for then they began to build Cities Ninus King of Assyria who reigned there some 230. yeares after the floud is reported to have had in his armie 70. hundred thousand footmen and 200. thousand horse men in the like time after the creation might the world be exceedingly replenished
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
Hebrewes thinke that Rebecca only knew the divine oracle concerning Iacob and had not yet communicated it to Isaack 2. Nor yet that Isaack understood the oracle otherwise than Rebecca did that Esau was preferred for the birthright because Iacob held him by the heele and would have hindred his first comming out but could not 3. But Isaack rather of a carnall affection forgetting what sentence God had given before of his two sonnes doth favour Esau for some temporall regard and so we read that the Prophets of God were deceived till they received further direction from God as Samuel in the choyce of David 1 Sam. 16. Mercer 4. Yet this equality is observed that both the parents doe not affect the one and altogether neglect the other but as Ambrose saith Mater deferat affectum pater judicium mater circa minorem tenera pietate propendeat pater circa seniorem natura honorificentiam servet The mother sheweth affection the father judgement she tenderly affected toward the younger the father giveth the honour of nature to the elder lib. 2. de Iacob c. 2. Perer. QUEST IV. Why Iacob is bidden to bring two kids Vers. 9. BRing me thence two kids 1. Not as though Rebecca had her flocke by her selfe as receiving two kids every day of Isaack for her dowry as the Hebrewes imagine 2. Neither was one for meat the other for the passeover which was not yet instituted 3. But hee brought two that the daintiest morsels might be culled out of both and that if the one were not dressed to Isaacks liking the other might Mercer Rupertus by the two kids understandeth the profession of the two Testaments the Old and the New but this is forced QUEST V. Of Rebeccahs confidence Vers. 13. VPon me be the curse c. 1. Iacob though in generall perswaded of Gods promise that it should take effect yet faileth in particular doubtfull of the successe of this meanes 2. And Rebeccah not of a womanly rashnesse as Aben Ezra thinketh thus saith but looking to the truth of Gods promise she doubteth not of the conveying of the blessing Mercer QUEST VI. What cloathes of Esau Rebeccah tooke Vers. 14. REbecca tooke faire cloathes of her elder sonne Esau c. 1. I will let passe the allegories hereupon framed as how Ambrose understandeth by these cloathes put upon Iacob the Scriptures taken from the Jewes and given to the Gentiles and Augustine applieth it to Christ who was cloathed with our sinnes as Iacob with Esau his rough garments ex Perer. 2. These faire cloathes were neither priestly garments for the first-borne did not execute the priesthood while his father lived neither were they Isaacks garments which he had worne in his fathers house much lesse those garments of skin which were made for Adam at the sight whereof the beasts did flye away which afterward Nimrod did weare whom Esau slew and tooke his garments these are but Jewish fables but it was the rayment properly made for Esau which were rather in Rebeccahs custody than in his wives whom hee saw to bee displeasing to his parents Mercer QUEST VII Whether Iacob offended in his dissimulation HEre further a question is moved whether Iacob sinned in dissembling himselfe to be Esau 1. Some excuse Iacob herein because Iacob non studio nocendi contexit fraudem did use fraud but without a fraudulent mind or desire to hurt having respect to the promise of God Chrysost. hom 53. in Genes 2. Some because primogeniti benedictionem non per fraudem surripuit sed sibi debitam accepit hee did not by fraud steale the blessing but received it as due Gregor hom 6. in Ezech. 3. Augustine excuseth Iacobs fraud because it was done in mystery 4. Tostatus because Rebecca spiritu Dei mota being moved by the Spirit perswaded Iacob 5. Some make a difference betweene dissimulation or lying in words which no way is lawfull and dissembling in behaviour which may bee excused because words doe properly expresse the minde the behaviour and gesture but accidentally Perer. 6. All these wayes doe make Iacobs dissimulation some way excusable but not simply justifiable for although the will and purpose of God were thus brought to passe yet there was some failing in the meanes though the action in generall intendment was good yet the execution wanted not particular error Mercer Muscul. QUEST VIII Of divers kinds of dissimulation and whether it be lawfull upon any occasion to dissemble BUt for the further explanation of this point there are divers kinds of dissimulation one is unlawfull when as one dissembleth to anothers hurt either in the breach of charity as Merchants in buying and selling or the hindrance of faith and with offence as Peter by his dissimulation caused the Gentiles to doe like the Jewes Galath 2. There are three kinds of dissimulation tolerable and commendable 1. When it is done for deliverance out of danger without the hurt of another as David by faining himselfe mad escaped 1 Sam. 21. after this manner the Physitian by a prudent dissimulation deceiveth his patient for his health 2. When one dissembleth to profit his brother as Ioseph caused his plate to bee put into his brothers sackes mouth whereby they were brought to know themselves our Saviour made shew as though he would have gone further to try the humanity of the two Disciples 3. When some common service is to be performed to the Church or Common wealth of which sort are the stratagems and policies used in warre by such meanes Iosue circumvented the men of Hai and surprised their City Iosu. 8. 4. There is another kind of dissimulation which commeth by the extraordinary motion of Gods Spirit as the Hebrewes pretending to borrow of the Aegyptians robbed them 5. Iacobs dissimulation may thus be excused because Gods extraordinary worke was in it though not his speciall motion it faileth in the other points for it seemeth to tend to the hurt both of Isaack deceiving him and of Esau depriving him of his blessing 6. The reason why dissimulation in outward gesture if it faile not in the end is tolerable is this because the meaning of the speech is in the speaker and therefore if he tell a lye he cannot bee guiltlesse but the meaning of the gesture is in him that doth interpret it to his owne understanding so that the party is freed and if Iacob only had dissembled his habit and not in his speech in saying he was Esau his fault had beene the lesse or none at all QUEST IX Whether Iacob lied unto Isaack and in lying sinned Vers. 19. I Am Esau thy first-borne divers have laboured to excuse Iacob and to cleare him of the sinne of lying 1. Some thinke that Iacob indeed lied to his father but that therein he sinned not because some kind of lye is by them approved of this opinion is Origen who saith that a man cui necessitas incumbit â—entiendi sic uti debet mendacio ut condimento which is urged
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
father in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as
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
that are called gods c. 4. by way of similitude as Princes and Magistrates in respect of their authoritie wherein they represent God in earth are called gods so also Prophets in respect of their divine knowledge holy men for their sanctitie and Angels for the excellencie of creation and the ministers in regard of their divine function and calling have that name and title given them Perer. 2. To this agreeth also the distinction of Gregorie that some are called gods nuncupativè that is by a kinde of title and appellation as Moses is here called Pharaohs God but the Lord is called God essentially The God of Abraham Isaac and Iacob Exod. 3. Gregor hom 8. in Ezechiel 3. QUEST II. In what sense Moses is called Pharaohs God MOses is called Pharaohs God 1. not onely for that from God and in Gods name he declared his will unto him for the delivering of his people as Vatab. 2. nor yet that he was as a Prince onely to Pharaoh as being mightier than he and of greater power as the Chalde readeth and Simlerus consenteth 3. but he is so called in respect of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to feare him as God and the Magitians afterward acknowledged that he wrought by the finger of God Perer. 4. Augustines note also is not here to be omitted that otherwise Moses is said to be in Gods stead to Aaron Exod. 4. that is a director of him in things belonging to God otherwise here he is said to be Pharaohs God that is to execute judgement upon him Augustine much to his purpose quaest 17. in Exod. QUEST III. In what sense Aaron is called Moses Prophet AAron thy brother shall be thy Prophet 1. This word Prophet is taken five wayes First it signified such as did prophesie and foretell things to come which in old time were called Seers and in this sense this name also was given unto false Prophets that tooke upon them to declare things to come as also S. Paul calleth Epimenides the Cretensian Prophet because he truly prophesied of the manners of the people Tit. 1. 2. They are said to prophesie which had a speciall gift to sing and play upon instruments as Asaph and Heman are said to prophesie upon their harpes 1 Chron. 25. 3. They also had the name of prophesying given them which onely in the outward behaviour were like unto Prophets that is as men ravished for the time and beside themselves as Saul is said to prophesie when the evill spirit came upon him 1. Sam. 18.10 that is he was as a man beside himselfe 4. To prophesie is taken for the doing of any strange and miraculous worke as the dead body of Elisha is said to prophesie Eccl. 48. because by the vertue thereof one was restored to life 5. To prophesie is to expound and interpret as S. Paul useth this word 1. Cor. 14. comparing prophesying and the gift of tongues together and in this sense is Aaron Moses Prophet that is his interpreter and spokesman to Pharaoh Pererius QUEST IV. Why the tribes of Israel are called armies Vers. 4. ANd bring forth mine armies 1. The Israelites are so called in respect of their numbers because every tribe of them by it selfe was able to make an army for if the summe of 600000. be divided into 12. partes each part will make 50000. Simler 2. Beside this sheweth that they should goe forth of Egypt not as men afraid or fleeing but with courage and strength as chap. 13.18 it is said they went up armed or well appointed out of Egypt 3. Hereby mystically is signified the great numbers of servants and people of God Borrh. 4. They came up by their armies that is by troupes and companies for as yet their commonwealth was not constituted nor distributed into tribes Iunius QUEST V Of Moses age Vers. 7. NOw Moses was 80. yeere old 1. To this agreeth S. Stephens narration that Moses was forty yeere old when he fled out of Egypt and that forty yeere more was expired before he returned into Egypt Act. 7.23.30 2. This is inserted concerning Moses and Aarons age for the further evidence of the story and to serve for the chronology of the Scripture and computations of times 3. And in that Moses and Aaron were called to place of governement being now aged it sheweth that it is not safe that the publike administration of offices should be committed to young men especially such as are but young in gifts necessary for governement QUEST VI. Whether Pharaoh asked a signe and whether a signe may be required Vers. 9 IF Pharaoh speake unto you saying shew a miracle c. 1. Though it be not expressed afterward that Pharaoh asked a miracle yet it is not to be doubted but that according to Gods direction to Moses he first shewed not this signe till Pharaoh had called for it because it is said vers 10. that they did as the Lord commanded 2. But to aske a miracle is not alwayes peculiar to the wicked sometime the godly may require a miracle for the confirmation of their faith as Gedion did But Pharaoh here asketh a signe of a captious minde that if Moses could not have warranted his calling by a signe hee might 〈◊〉 have rejected him and yet after that the signe was shewed he would not give place but seeketh 〈◊〉 evasions 3. This is the third time that this signe was shewed once in mount Horeb where the Lord gâ—ve this signe to Moses and afterward before the people to assure them of Moses calling Exod. 4. and now here before Pharaoh Ex Simler QUEST VII Of the divers names of the Egyptian Magicians here used Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers 1. Here are foure words used to describe the Magicians of Egypt the first is chacamim or chacam to be wise which Simlerus taketh to be a generall name of that superstitious sect of Magicians that challenged unto themselves the onely opinion of wisdome being full of sophistry and deceit as the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than of true wisdome Vatablus saith the next word Sorcerers is an exposition of the former But I thinke rather it was a peculiar kinde of Magicke whereof there are set downe 8. severall professions Deut. 18.10 and the same that is there called jidghoni a wisard of jadagh to know the Septuagint readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marker or observer of signes such as by the intrals of beasts and such other observations gave conjecture as Gen 41.8 they are taken for those which were cunning in the interpreting of dreames The next word is mecasphim praestigiatores whom we call Juglers which deceived mens senses the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficos or as the Latine maleficos such as by sorcery bewitched men or beasts The third sort are chartumim which are taken to be the Genethliaci the casters of mens nativities The Septuagint
call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enchanters R. Levi taketh them to be those which by naturall meanes seeme to doe strange things while their craft is not perceived as here they seeme to make serpents of rods R. Saadias would derive it of chor and atam which signifieth an hole and secret because they did hide in secret holes and places as in graves those whom they consulted with and which gave answer unto them but this seemeth to be curious The fourth word is lahate of lahat which signifieth fire or the blade of a sword as Gen. 3.24 because Magicians use not onely words to enchant with but other instruments Aben Ezra But their enchantments are rather so called because they deceive men making them to take one thing for another as the fight is easily deceived in shaking of a bright sword Borrh. QUEST VIII Of the divers kindes of magick BEsides these here named there were other kindes of Magick as Plinie rehearseth divers as how they divined by water by the aire by the starres by basons shadowes talke with the dead lib. 30. c. 11.2 Augustine out of Proclus and Porphyrius sheweth that they made two kindes of Magick the one was thourgia which by certaine sacrifices and a fained purity of the body and by other rites did invocate as they thought the good spirits the other was called goetia because they used mourning in invocating of spirits and Necromantia because they consulted with the dead 3. Suidas maketh three sorts Mâ—gia art Magicke which was by invocating of the spirits for the effecting of some good worke as they were made to beleeve Goetia which by mourning called upon the spirits of the dead Pharmacia when they used or applied any venomous or poysoned thing Ex Perer. 4. But to know the divers devilish devices which Magicians used we can have no better direction than from the Scripture it selfe Deut. 18.10 Where beside these two kindes before rehearsed of jidgeni the wisard and casheph the Jugler or deceiver there are six more magicall practices set downe The first is Kasam the diviner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint such as tooke upon them to tell of things which were lost and to declare hid matters and things to come such as divined by visions as Micah 3.6 The next is meghonen an observer of times Planetarius a Planetary such as by the aspect of the starres moving of the cloudes and by such like tooke upon them to prognosticate not of naturall things but of civill and humane affaires so is the word used Isai. 2.6 They are Southsayers as the Philistims and what the Philistims were we may read 1. Sam. 6. who by the going of the cart and by the way it tooke did take upon them to finde out the author of the plagues that were sent upon them the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as observe words and use spels The third is nachash an Augur or Conjecturer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by the flying of birds or such like doe make conjectures as they that count the crossing of a hare the way ominous and such like The fourth is casheph the plurall whereof is cashphim deceivers touched before The fift is chober chaber the Inchanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint that useth inchantment as it is expounded by another word Psal. 58.6 lachash which signifieth to mutter or whisper such as take upon them to charme Serpents and adjure Devils and to doe great cures by hanging inchanted things about the necke or such like the word chabar signifieth to joyne because such have a league and conjunction with evill spirits The sixt is shoel obh that asketh of familiars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloquus Septuagint that give answers as though a spirit or familiar spake within them for obh signifieth a bottle or the belly swelling and puffed up and ready to brast as Iob. 22.20 The seventh is jâ—dgoni the Wisard spoken of before The eight is doresh el hamethim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inquireth of the dead such as make men beleeve they can raise up the dead to consult with them whereas it is the Devill in their likenesse as the witch of Endor brought up the Devill in likenesse of Samuel 1. Sam. 28. QUEST IX Of the first author and inventor of art Magick Vers. 11. THese Charmers of Egypt Though Egypt was much given to this devilish invention of Magicke yet neither were they the first founders nor the onely professors of it 1. Most Writers doe make Zoroastres of Persia the author of it as Plinie and Diogenes Laertius Iustinus Plinie writeth of him that hee only of all men that ever were laughed the same day hee was borne and his braine so moved up and downe that it would remove or put off the hand laid upon it which they say was a signe of his great and mysticall knowledge the author of the Scholasticall history saith that this Zoroastres was Ninus who wrote this art Magicke and the seven liberall Arts in fourteene pillars seven of brasse and seven of bricke to preserve them from the destruction of the world one by water the other by fire 2. Concerning the antiquity of Zoroastres hee was neither so ancient as some write that hee was 600. yeeres elder than Plato or five thousand yeeres before the battell of Troy as Hermippus as Laertius citeth him nor yet was he so late as Xantus Lydius maketh him to be but six hundred yeeres before Xerxes expedition into Greece For Zoroastres was in the time of Ninus when Abraham lived from whose birth to the first Olympiad are counted 1268. yeeres and the battell of Troy was 407. yeeres before the beginning of the Olympiades But Xerxes passage into Greece followeth in the 75. Olympiade and Plato his death in the 108 Olympiade by this it is evident that Zoroastres was neither so many yeeres before the first nor so few as the rest imagine 3. But Cassianus deriveth the first invention of Magicke from before the floud for whereas Adam having the knowledge of the celestiall bodies and elements taught the same unto Seth which kinde of knowledge continued uncorrupt in the righteous seed till they joyned in marriage with the posterity of Cain then they abused and prophaned the same to the finding out of superstitious and Magicall devices which wicked inventions they say were preserved by Cain and by him graven in certaine plates of mettall sic Cassianus collat 8. cap. 21. So these devilish practises continued along and were dispersed in the world they were rice in Canaan in Moses time as may appeare by the Lawes made against such in divers places but especially Deut. 18.10 And afterward about the time of the Trojane warre these Magicall studies were much followed as Homers fable of Circes sheweth Orpheus among the Thessalians and Osthanes that accompanied Xerxes in his warre against Greece were famous in this kind Pythagoras and after him Empedocles Democritus Plato seemed to make great
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
Pompeius the successe of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or
Aaron for a Priest and Miriam was a Prophetesse Ferus QUEST XXIX Why Miriam taketh a timbrell TOoke a Timbrell in her hand 1. Ferus thinketh that the women did here more than the men singing not only with voice but with instrument Quia infirmi quales sunt mulieres pluribus incitamentis opuâ— habent Because the weake such as women are had need of more incouragements But this was no signe of weaknesse in Miriam being here called a Prophetesse 2. Therefore shee tooke this instrument Vt ad certos modos caâ—erâ—nt That they might sing in measure and order Osiander For timbrels Prae cateris instrumentis ad numeros mensuram aptiora sunt are fitter to keepe number and measure by than other instruments 3. Because the striking of timbrels might seeme somewhat too light in so waighty a businesse it is here divers wayes excused First Mos gentis â—um excusat the fashion of that nation doth excuse them with whom it was ordinary for the women to play upon timbrels as Psal. 68.26 The singers went before the players of instruments after in the middest were the maids playing with timbrels Calvin Secondly their intent is to be considered Choreos ducunt non ad petulantiam carnis sed adjucunditatem spiritus c. They dance not to shew the wantonnesse of their flesh but the sweet joy of the spirit rejoycing for Gods benefits Pelican Thirdly Shee did it motu prophetico by a propheticall motion Iun. QUEST XXX Whether the women came with pipes beside their timbrels or with dances Vers. 20. THe womâ—n came out after her with timbrels and dances Iun. readeth with timbrels and pipes or flutes but the first rather as shall thus appeare 1. The word mecholoth here used hath three significations it sometime signifieth a pipe or flute as Psal. 149.3 Let them praise his name with the flute c. with timbrels also and harpe Sometime it signifieth the company it selfe of the dancers as Iud. 21.21 The daughters of Shiloh came forth Lachâ—l Bamechâ—lâ—th to dance in companies it also signifieth the dancing it selfe as Iud. 11.34 Iepthahs daughter came forth with timbrels and dances There is no mention made of any company that was with her for then Iepthah would have taken any of the company rather all comming out together than his onely daughter 2. Now that it is here taken rather for either of the two latter senses than in the first it may appeare by these reasons 1. Because Mechâ—lâ—th more usually and in most places is so taken for dances or companies dancing than for pipes as in the places before alleaged Iudg. 11.34 Iud. 21.21 1. Sam. 18.6 and beside Cantic 6.12 Ier. 31.4 2. Because so was the use and practice for women to play upon timbrels dancing withall as is evident in Iepthahs daughter meeting her father and the women of Israel meeting Saul and David and Psal. 68.26 there were other that played upon instruments and the maidens played upon timbrels 3. And hereunto the two reasons before alleaged in the divers readings upon this place that it is like the rest of the women did imitate Miriam now shee is mentioned onely to have taken a timbrell againe Miriam sang first and they all answered her but if they had played upon pipes it would have hindred their singing QUEST XXXI Of the lawfulnesse of instruments of musike NOw concerning this example of Miriam and her company playing upon timbrels how farre it is to be imitated shall briefely be shewed 1. Such signes whereby men expresse their joy such as these timbrels were and of the same kind are other instruments of musike are of two sorts either such as were commanded and so necessary or voluntary the signes commanded were either ceremoniall and typicall prefiguring somewhat concerning Christ and his Church which being but shadowes of things to come are abolished now the things whereof they were types and figures being exhibited or else they were politicall which only concerned the policy of the common wealth which being now dissolved the date of such signes is also expired The voluntary signes are likewise of two sorts either such as come of a naturall motion as the using of instruments for recreation which may be used so long untill they should be found to bee against common order or honesty or against any worke of grace or regeneration Or they are such which are used to serve to set forward any act of godlinesse and grace as David by his musike allayed the malady and evill spirit of Saul and these are no longer to serve than as they may be helpes unto such workes of grace But this signe here used by Miriam to testifie her spirituall joy was not of this latter sort but she did it by a propheticall motion therefore it was not voluntary but she was thereunto moved and directed by God Then this is no warrant for them that abuse instruments and dauncing to wantonnesse for in that it is said she did it being a prophetesse and so with a propheticall spirit it sheweth that this example is extraordinary and therefore not to be drawne into imitation Iun. in Analys that is in respect of the particular manner but in regard of the generall use and intention it may and ought to be followed to use singing to the praise of God that as Mary did sing Non amatoriâ— non turpia cantica sed pia Not love songs or wanton sonets but godly sic nos cantemus Domino so let uâ— sing unto God Ferus QUEST XXXII Of dancing COncerning dancing we find thereof foure sorts in Scripture 1. There was a spirituall kind of dancing which proceeded of an extraordinary motion as David danced before the Arke to testifie his joy 2. There was a civill kinde of dancing used in triumphes when they met the Captaines with dancing returning from the conquest of their enemies as David and Saul were met 3. They used dancing for honest recreation as the daughters of Shiloh used to doe in their yeerely solemne feast Iud. 21.19 4. There was a fourth sort of wanton and lascivious dauncing such as Herodias daughter came skipping in with to please Herod wherewith his amorous and lustfull eye was intangled and Iohn Baptists head begged of these the two first are lawfull and commendable the last wicked and abominable the third indifferent and tolerable QUEST XXXIII Whether Miriam did sing the whole song or repeated only the beginning Vers. 21. ANd Miriam answered the men Sing yee unto the Lord Moses repeated only the first verse which seemeth to be the ground and foot of the song but it is like that Miriam sang the whole song as is partly shewed before quest 2. and shall be now further declared 1. Beside the opinion of Ferus Vatablus Pellican Simlerus Osiander that all consent herein that shee with her company did sing the whole song by these reasons further it may be gathered because shee is said to be herein a Prophetesse she shewed her propheticall gift in
together with the fire was seene a thicke and darke cloud but there bright shining flames of fire like cloven tongues shewing the cleare light of the Gospell in respect of the cloudy darknesse of the Law Simler Here onely Moses was suffered to goe up the hill there all which were present received the holy Ghost here the people tremble and are afraid but there they were emboldened by the Spirit to preach the wonderfull works of God 4. Doct. By the preaching of the Word we are joyned unto God by faith Vers. 17. MOses brought the people out of their tents So Ministrorum officium est It is the dutie of Ministers by the preaching of the Gospell to draw men out of the tents of sin to joyne them unto God by faith Lippom. As the Apostle saith Faith is by hearing and hearing by the Word Rom. 10.17 5. Doct. Distinction of offices in the Church Vers. 24. COme up thou and Aaron with thee The people stand below in the campe but Moses and Aaron ascend up into the mount This sheweth the distinction of offices and callings in the Church betweene the Ministers and the people that none should take upon them the office of teaching and delivering the high things of God but they which are thereunto called as the Apostle would have every one to abide in the same vocation wherein he was called 1 Cor. 7.20 Marbach 5. Places of Controversie 1. Cont. Angels carrie not up our prayers unto God as Mediatours Vers. 8. ANd Moses reported the words of the people unto the Lord. Tostatus hereupon inferreth thus that as Moses carried up the peoples answer unto God Sie Angeli coram Deo proponunt orationes nostras So the Angels propound before God our prayers quaest 3. in fine Contra. 1. This followeth not for Moses was a messenger betweene God and his people hee was commanded to propound unto them what the Lord had said so when it can be shewed in Scripture that the Angels have the like charge from God to report our prayers the argument will follow else not 2. If the Angels should returne our prayers and sayings unto God as they doe the rest of our doings they do not as mediatours interpose themselves but onely as reporters returne as they find in the world and it is to this end as Augustine saith Vt super his Domini voluntatem consulant That they may know Gods pleasure further therein in Psal. 67. No doubt they doe observe who are faithfull and devout in prayer and who are otherwise The devill observed Iob as the Lord saith Hast thou not considered my servant Iob how none is like him in the earth Iob. 1.8 But he did it with envie the good Angels were witnesses of his pietie with joy So the Angels which were sent thorow the world returne this answer That all the world sitteth still and is at rest Zachar. 1.11 There was no devotion or exercise of godlinesse but all given to securitie and carelesnesse In this manner Angels may report as mens doings so their sayings unto God but this maketh nothing at all for the invocation of Angels which is by the Romanists hereby intended 2. Cont. That man hath no free will unto good Vers. 5. I◠yee will heare my voyce indeed and keepe my covenant c. From hence Lippoman would gather that man hath free will ad quid enim ita loqueretur c. For to what end should hee so speake if it were not in the peoples power to heare and keepe the covenant Contra. 1. If this were in mans power to keepe Gods covenant which is to observe his law and obey the commandements to what end then came our blessed Saviour to performe the law for us which wee in respect of the weaknesse of our flesh could not doe 2. Therefore these precepts are propounded in Scripture to these two ends that thereby mans drowsie nature should be stirred up to labour unto perfection and that finding himselfe to come farre short of the commandement he might see his owne weaknesse and flee for succour unto Christ. And therefore S. Paul saith that the law is a Shool-master to bring us unto Christ Gal. 3.24 3. Cont. No absolute faith or credit to be given unto teachers but as they agree with Scriptures Vers. 9. LOe I come unto thee in a thicke cloud that the people may heare while I talke with thee It was Moses credit with the people that they heard the Lord speaking with him And Moses desired no further to be beleeved than he had his warrant from God Non alio jure fidem in Ecclesia obtinuit quà m quia Dei mandata pertulit He by no other right obtained credit in the Church but because he brought the commandements of God Calvin It is therefore great presumption for those which take upon them now to bee the Pastors and Doctors of the Church to arrogate and assume more unto themselves than Moses did As the Romanists doe hold that we ought to receive all the decrees and constitutions of the Church without any further discussing We ought to take our faith and all necessary things of our salvation at the hands of our superiours Rhemist Act. 10. sect 8. We must beleeve the Church and trust it in all things 1 Tim. 3. sect 9. Whereas the Apostles themselves required not their doctrine otherwise to bee received then as it was consonant to the Scriptures for the Bereans are commended for conferring those things which they taught with the Scriptures Act. 17.11 4. Cont. Perpetuall abstinence from marriage not required of Ministers Vers. 15. COme not at your wives Bellarmine out of this text would enforce the single life of the Clergie because the people being to appeare before the Lord are commanded to abstaine from their wives Lib. 1. de Clericis cap. 19. Contra. 1. It followeth not the people were commanded abstinence for three dayes Ergo Ministers all their life should abstaine or they had wives and came not at them for three dayes therefore Ministers must have no wives 2. The practice of those times was otherwise for the Priests and Levites were married if this example pressed not them it doth not enforce perpetuall single life now 3. Neither doth the argument follow because then there was in the use of marriage in the naturall issue a legall pollution which made them uncleane untill the even Levit. 15.18 and therefore such abstinence and forbearance was required but such uncleannesse now is taken away as in like manner he that touched a dead corse then was uncleane and yet therein he sinned not there was then a kind of legall uncleannesse which was not sinne Simler 4. But so much as is morall in this precept bindeth now that to make our prayers more fervent as by fasting so by this kind of abstinence for a time is fit agreeable to the Apostles doctrine 1 Cor. 7.5 But as it followeth not it is good to fast sometime to be more earnest in
but tbe Sonne and the holy Ghost are of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they
and unregenerate are wholly sold over unto sinne and their very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch
foundation as there were two sockets under every boord by the bars are understood the Ministers and teachers of the Gospell by whose preaching the frame of the Church is held together 3. The two vailes did both keepe the people from curious gazing and bold accesse which admonisheth us that we must not draw neere unto God without great reverence 4. The large outward court did represent and prefigure the vocation of the Gentiles which should be called in great multitudes whereas the Church of the Jewes was straitned and pent up in a small corner Simler 4. Places of Doctrine 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar The Israelites had but one onely Altar appointed upon the which they were to offer all their sacrifices and therefore both Ieroboam sinned that afterward set up two other Altars one in Dan the other in Beersheba and Vrias the high Priest who to please the idolatrous King Ahaz caused a new Altar to be set up after the patterne of the Altar of Damascus This one Altar was a type of our blessed Saviour who onely satisfieth for our sinnes neither are we to use any other helpes in our owne works or in the merits or mediation of Saints beside Christ for this were nothing else Quam aliud novum Altare prater Christum instituere Then to appoint another new Altar beside Christ who onely is ordained of God to bee the Saviour of the world Marbach As S. Peter saith Neither is there salvation in any other for among men there is given no other name under heaven whereby we must be saved Act. 2.12 2. Doct. That all things should be done orderly in the Church Vers. 9. THou shalt make the court of the Tabernacle We learne by this that Nihil in Ecclesia confusum esse debet Nothing in the Church must be confused but all disposed in order as in the Tabernacle the outward court was appointed for the Levits and vulgar sort the holy place for the Priests the most holy place none could enter into but the high Priest So now in the Church of God all things should be done in comelinesse and order Our assemblies should be orderly and reverently set and disposed Distinction of degrees and persons to be observed not all confusedly shuffled together as now in many Churches men and women one with another are mingled together Oleaster This is S. Pauls rule that all things be done honestly and by order 1 Cor. 14.40 3. Doct. The mysteries of Christian religion are manifested to all Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits Although the court were compassed about with curtaines yet Ostium satis amplum habuit It had a doore wide enough thorow the which they might see all the breadth of the Tabernacle and the Hebrewes thinke that the curtaines were made with holes Quibus ea quae in atrio agebantur conspici potuerint Whereby such things as were done in the court might be seene By the which is signified that the holy mysteries of the Church are not such as the ceremonies of Ceres of Eleusis which were not imparted to strangers or of Iuno of Coos unto the which servants were not admitted but the secrets of the Gospell are revealed to all the world Pelargus Lippoman As the Apostle saith If our Gospell bee hid it is hid to them that are lost 2 Cor. 4.3 5. Places of Controversie 1. Confut. Against free will in good things Vers. 4. THou shalt make unto it a grate like networke c. Beda thinketh that the fire was made under tbis grate and that thorow the holes thereof the flame ascended and consumed the sacrifice whereupon he giveth this note Nequaquam obduremus corda nostra more Pelagianorum c. sed liberè aperiamus c. Let us not harden our hearts and locke them up as the Pelagians against the grace of God but so open them that as thorow many doores in all things that we begin well the grace of God may illuminate us c. And he sheweth what the error of the Pelagians was Sâ—â—e gratia Dei se aliquid boni perficere posse praesumunt They presume they can without the grace of God doe some good thing And so they doe not set a grate before their hearts for the sacred fire of Gods Spirit to enter Sed quasi parietem solidum inter se ignâ—m Spiritus sancti interponunt But doe put a thickâ— wall betweene them and the sire of the holy Spirit lest they should be heated thereby and warmed with love With the Pelagians herein consent the Romanists whose assertion is this That a man naturally without faith both with speciall assistance from God and without it can performe some morall good worke if no temptation let Bellarmin But against both these may be opposed that saying of our blessed Saviour Without me can ye doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 43. 2. Confut. Against Altars in Popish Churches Vers. 7. THe bars shall be in the two sides of the Altar c. This Altar was a type and figure of Christ and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse But now the Church of God knoweth no such materiall Altars as Rupertus well observeth this Altar was holy Antequam Christus qui per hoc promittebatur veniret c. before Christ came who was promised by it but after that he is entred into the most holy place Nunc reprobatum abjectum est Now it is repelled and rejected The Romanists therefore doe Judaize in retaining still Altars in their Churches Antiquitie knew no such Altars of stone as Celsus as Origen saith objected it as a fault among the Christians Quod nec imagines nec Templa nec aras haberent That they had neither images Temples nor Altars Augustine calleth it Mensam Domini The table of the Lord Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy boord Athanasius Mensam ligneam The table of wood B. Babing Neither have they any colour for their Altars out of that place Heb. 13. We have an Altar whereof they have no authoritie to eat which serve in the Tabernacle c. For the Apostle there speaketh of no materiall Altar but of the death and passion of Christ as it followeth vers 12. And Bellarmin forbeareth to urge this place because divers of their owne writers apply it to Christs crosse lib. 5. de miss cap. 9. 3. Confut. Against the setting up of candles in the day in popish Churches Vers. 1. SHall dresse them from evening to morning The lamps burned in the Tabernacle onely in the night and were put out in the day as is before shewed quest 21. which sheweth that the Romanists are herein more superstitious than the Jewes in setting up candles and tapers by day in their Churches Hierom saith Ceras non clara luce accendimus c. We
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
have their ministerie the more reverenced and had in reputation Marbach As Iosephus writeth how Alexander the Great when the high Priest met him adorned with his Priestly attire reverenced him and adored the great God of heaven in him whose Priest he was 3. Beside the comelinesse and outward glorie of the Priestly attire there was another cause of their institution specialiâ— actiâ— ipsarum vestâ—um the speciall action and use of those garments for some of them were for some speciall ministration and service as the breastplate which was set with twelve precious stones in remembrance of the twelve tribes of Israel Tostat. quaest 1. 4. Ornatus exterior veri spiritualis defectum notavit The outward adorning noted the defect of the true spirituall ornaments c. Calvin And hereby was signified the insufficiencie of Aarons Priesthood 5. And God by this glittering shew of the Priestly garments voluit plâ—â— quam Angelicum 〈…〉 splâ—ndorem ostendere would set forth the more than Angelicall brightnesse of all vertues which should shine in Christ. 6. And as those vertues served ad vitia â—egenda to cover the faulâ—s of the bodie so wee are thereby taught that we must come before God not cloathed withouâ— owne righteousnesse but apparelled with Christs robes which shall make us to appeare comely in the light of God Simler QUEST VI. Of the cunning men that wrought in the Tabernacle Vers. 3. THou shalt speake to all cunning men whom I have filled 1. Although there might be men of ordinarie skill in the host yet that had not beene sufficient for this extraordinarie worke Coâ—munis peritia non satisfecisset huic operi Common skill had not beene answerable to this worke Gallas and therefore the Lord infused into them a speciall gift of understanding and dexteritie to worke in all kinde of curious worke 2. And it is probable that these principall and chiefe workmen had not onely their skill and knowledge increased which they were indued with before but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts as the text is that God had filled them with the Spirit of wisdome Oleaster Like as the twelve Apostles were men altogether unlearned whom God used in the spirituall building up of the Church as these were emploied in the materiall Tabernacle 3. These were not onely endued with an understanding heart to invent curious works and give direction to others but their hands and other parts of their bodie were fitted accordingly for the execution and practice and finishing of these works And chap 31.4 it is said they were filled with wisdome c. to finde our curious works to worke in gold and silver c. They did not onely invent and finde them out but did also helpe to worke themselves Tostat. qu. 4. 4. It may be that such like works quotidie nunc fiunt c. are now made in many places but then in that simple age and rude time such things having not beene seene before these curious works seemed strange and admirable Tostat. qu. 2. QUEST VII Whether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished TOstatus here putteth forth a question whether after that the Tabernacle and the worke thereof was finished these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may bee thus proved that their knowledge and skill then ceased because there was no more use thereof after they had finished that worke for the which it was given them As also like as the gift of prophecie alwaies continued not with the Prophets but during that time onely wherein they prophesied 2. But Tostatus here answereth that though the worke were ended for the which the cunning men were indued with such wisdome yet it was not necessarie that the gift should be taken from them though the act were discontinued and againe there is difference betweene an habit of the minde and an act onely of the minde The Prophets had not a Propheticall habit infused but onely an actuall illumination was sent upon them while they prophesied and that illumination being intermitted they left prophesying and therefore he concludeth Deum non abstulisse habitus iâ—fusos That God did not take away from them the habits of these Arts and Sciences infused after the Tabernacle was finished quast 3. 3. But the more probable opinion is that this gift was neither altogether lost which they had received neither yet did it wholly remaine for these workmen were indued with a double facultie one was in the illumination of their minde to invent how to fashion the worke according to Moses direction and that platforme which was shewed in the mount the other was a dexteritie and agilitie in their hand to worke that which they had devised and invented The first of these being a propheticall gift and proceeding of a speciall instinct to invent and find out worke answerable to the patterne ceased and was intermitted in them after the Tabernacle was finished for it was an act rather of the minde than an habit neither was there any cause why that inward instinct should continue the end being atchieved wherefore it was first infused But the other facultie in their handiworke which was increased by their practice and experience and was confirmed by use and custome could not be so soone forgotten and laid aside it is not unlike but that the same remained still which they might have put in practice in other works and buildings if there had beene occasion offered QUEST VIII Of the number of the Priestly garments and ornaments Vers. 4. NOw these shall be the garments 1. Beda is of opinion that there were but eight kinde of garments in all which the high Priest was apparelled with namely these 1. The breast-plate or pectorall for the breast 2. The Ephod for the shoulders 3. The robe 4 And coat for the whole bodie 5. The Miter for the head 6. And the girdle for the waste 7. The linen breeches to cover the secret parts 8. And the plate of gold for the Miter whereof three the linen breeches the linen coat and the girdle were common to the inferiour Priests But Beda is greatly deceived and in these three points 1. The coat here named called cetoneth tashebets the embroidered coat was not common unto the inferiour Priests but peculiar to the high Priest vers 39. Moses is bid to make Aarons sonnes coats also cetâ—neth but they were not embroidered vers 40. 2. The high Priest also had a kinde of girdle proper to himselfe which was made of needle worke vers 39. and the inferiour Priests also had other girdles beside vers 40. 3. The other Priests also had bonnets which were of a divers fashion from the Miter which was made for the high Priest vers 40. 2. R. Salomon maketh but nine parcels of the Priestly attire and Ribera likewise namely foure which were common to all the Priests
from 215. the time of Israels sojourning in Egypt there will remaine 140. But Tostatus buildeth upon uncertaine suppositions for these might as well beget at fortie or fiftie yeeres as at 25. For it is directly expressed of Hezron that he had a child at 60. yeeres after hee had married his third wife 1 Chron. 2.21 And he had Caleb by his second wife Ephoach he had another wife Azubah before 1 Chron. 2.19 he may therefore bee supposed to have begotten Caleb at 60. yeeres or thereabout and Caleb likewise his sonne at the same yeeres or more wee may allow unto them both 120. yeeres that they at 60. had those children so that Hur should not be in this account above 95 yeere old And it is not necessarie to suppose him to bee so old seeing he is in the same degree from Ezrom of the tribe of Iudah that came downe with his father into Egypt which Moses was in from Kohath of Levi that likewise descended into Egypt with his father Gen. 46.11 for Ezron begat Caleb and Caleb Hur so Kohath begat Amram and Amram Moses Hur was in the third generation or degree from Ezron and so was Moses from Kohath and the Hebrewes hold that Amram begat Moses at 77. yeeres By this comparing of these two lines it is not necessarie to make Hur much elder than Moses Therefore whether he were the same Hur or not Tostatus reason inforceth not the contrarie but that in respect of his age this Hur might bee the same before mentioned QUEST IIII. Of the age of Bezaleel 2. FUrther Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. yeers old But it is not like that the Lord would have chosen so aged a man to worke with his hands in the worke of the Tabernacle for hee as well wrought himselfe as taught and gave direction to others as is here expressed vers 4. especially seeing the Levites were at fiftie yeeres discharged from the service of the Tabernacle Then supposing his grandfather Hur to have been now 90. yeere old or thereabout his grandchild Bezaleel might be thirtie or fortie yeeres old which was a fit age both for ripenes of understanding and for agilitie and strength in working Both these supputations then of Tostatus are but weakly grounded concerning the age of Hur and Bazaleel QUEST V. Of the difference betweene the gifts of wisdome understanding and knowledge Vers. 3. I Have filled with the Spirit of God in wisedome and understanding and in knowledge 1. Some by these three doe understand the same thing and thinke that nothing else is here expressed but the same thing in divers words that God had indued them with singular skill and dexteritie to make the workes of the Tabernacle Ex. Tostat. qu. 2. But it is not like that so many words are set downe without speciall use and signification the rehearsall of the same thing in divers words without some difference would have seemed superfluous 2. Augustines opinion is hoc significativâ— dictum esse that these things are spoken in another signification that these three the spirit of wisedome understanding and knowledge must be referred to those things which are hereby signified But the text it self sheweth that this wisedome understanding and knowledge are referred to the skill of working in all manner of workes for the Tabernacle as vers 4. to finde out curious workes to worke in gold in silver and in brasse c. 3. R Salomon thus distinguisheth them he taketh wisdome for that cunning which is infused of God understanding for that skill which a man findeth out of himselfe and knowledge for that which he learneth by the instruction and teaching of another But seeing the Spirit of God was their teacher it is not like that they learned of any other And they taught others chap. 35.34 they were not taught of others 4. Tostatus thus doth interpret them By wisedome hee understandeth the habit of skill infused of God by understanding their naturall subtiltie of wit by knowledge the cunning which they had learned by instruction and experience And of the habits infused some were totally and wholly given them some were augmented and increased only And all these three are wrought by Gods Spirit though not in the same degree and manner the wisedome which is the infused skill was only wrought by God the naturall aptnes of wit was given them by God but yet by natural meanes nothing at all by their own industrie the knowledge obtained by instruction was also the gift of God but by their owne labour and diligence Contra. But this may be misliked in Tostatus interpretation that hee thinketh they had the knowledge of Arts gotten by experience for whence should they have this experience in Egypt they were only occupied in servile workes in working in clay and making of bricke therefore it is not like that these were aforehand practised in any such curious Arts Simler 5. Oleaster therefore maketh this difference betweene these three by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chocmah wisedome or cunning he understandeth the internall conceit and knowledge out of the which one proceedeth to worke prudently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebunah discretion to applie and direct that inward apprehension and by daghath an experimentall knowledge to know saith he is sensu vel intellectu experiri to take triall by sense or understanding as Lot saith he had two daughters which knew no man that is had no expeâ—â—â—â—â—tall knowledge But what experience could these have of working in all manner of metall and wood and needle worke there being no such occasion of triall given them before 6. Thus then are these three gifts better distinguished That whereas these workmen are said to have done three things to finde out or invent curious works themselves vers 4. and to teach others chap. 35.34 and to worke also with their hands vers 5. to worke in all manner of workmanship these three gifts may be applied thus to these three faculties they had wisedome given them to conceive and apprehend how to worke themselves which is called the finding out or excogitating of worke their understanding served to shew and teach others therefore the other workmen are said only to be wise hearted vers 6. because they were taught and teached not and their knowledge guided their hand to be appliable to expresse that in their working which they conceived in their understanding These three may be reduced also to these two faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift power or skill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice Simler the skill was either in their owne apprehension or in the instruction of others their practice was in the agilitie of their hands and expedition of the worke QUEST VI. Whether all the kinds of workes are rehearsed here which were necessarie for the Tabernacle Vers. 5. ANd in the art to set stones c. 1. The Latine translater addeth to worke marmore in marble which
is not in the Hebrew but only in working of stones But we doe not reade that any marble was used in the Tabernacle Tostatus saith though no marble went to the making of the Tabernacle yet they might have skill to worke therein because it belongeth to perfect workemen to have skill to do some things which they have no need to doe quest 7. Contra. This wisdome and understanding was given them To worke in all manner of workmanship and to make all which the Lord commanded vers 6. Therefore seeing they were not commanded to do any thing with marble that belonged not to their skill 2. But Tostatus addeth further that some workes are expressed which they did not as in diversitate lignorum to worke in divers kinds of wood whereas they wrought onely in Shittim wood and some kinds of worke are omitted which they did as in curious weaving and embroydering Contra. The Latine Interpreter here doth not translate right the words are bacharosheth ghetz in the workmanship of wood or timber the text speaketh not of diversitie of wood and yet they being able to cut and carve in one kind of wood had skill to doe it in another 3. Indeed some of their workes are here omitted which the Septuagint supplieth here To worke in blew silke purple scarlet fine twined linen but none of this is found here in the originall yet chap. 35.35 mention is made of all these whence a supplie may be made here Simler 4. It is not to be imagined that all these workes went only thorow the hands of Bezaleel and Aholiab who is joyned with Bezaleel but that there were many workmen beside which were taught and instructed by them chap. 35.34 5. There were two chiefe and principall workemen Bezaleel and Aholiab that were directers to the rest and taught them to worke chap. 35 34. And of these two it seemeth that Bezaleel was the most excellent workeman whose gifts and faculties are first of all described by themselves QUEST VII Whether the wise in heart received a new gift or increase rather of the old Vers. 6. IN the hearts of those which are wise hearted have I put wisdome c. 1. The opinion of the most is that God in these increased only those gifts which they had before as their naturall parts and their skill in arts which they had learned and gave them a further degree of wisdome and knowledge in those kind of workes as he had done to Bezaleel and Aholiab Genevens Tostat. qu. 7. Osiander But it is rather to be thought that God altogether furnished them for this worke that as the Apostles were taken from among the unlearned sort to build the spirituall Church of Christ so these were altogether unfit of themselves to have enterprised this businesse if the Lord had not endued them with the Spirit of wisdome lest they might have ascribed part of the worke to themselves And further whereas they are said to be filled with the Spirit of wisdome chap. 35.31 this phrase insinuateth that this gift of skill was inspired it was not then in them before in part for then they should not have been filled with the Spirit of wisdome but received part onely 2. Oleaster maketh this difference Deum implesse duos praecipuos artifices sapientia scilicet nova c. That God had filled the two principall workemen with new wisdome and anxisse eam eis qui eam ante habuerunt c. And that hee increased the same to those which had it before But by this means the inferiour artificers should have had more helps than the other both naturall and supernaturall whereas the other had only supernaturall 3. Simlerus giveth this interpretation In the hearts of all that are wise hearted have I put wisdome to make that God bestowed two things upon them artem à me hahent in hunc finem c. they have both the skill and art from me and to this end to make c. so they were wise hearted but they were wise of Gods making But that this phrase to bee wise in heart sheweth not any speciall and extraordinarie gift of art infused unto them is evident chap. 35 25. where the women that did spinne with their hands are said to bee wise hearted 4. Therefore Iunius giveth a better interpretation calling these wise in heart industrious now two things are required to make one industrious and so wise in heart one is willingnes and the other is aptnes and agilitie to any worke as both these are touched chap. 35.21 Every one whose heart made him willing and vers 25. The women that were wise hearted spunne with their hands So God gave unto them first a willing heart and they which had any aptnes to do artificiall workes were then endued with an extraordinarie gift of wisdome to do the workes of the Tabernacle they received speciall grace to know how to worke according to the paterne given them and willingnes 〈◊〉 to exercise their gifts to Gods glorie in setting forward the worke of the Tabernacle So M. Calvine He had given them aptnes and insight Vt eorum dexteritas semen quoddam esset That their dexteritiâ— should be but a certaine seed QUEST VIII Why Moses was not made fit to do the worke of the Tabernacle NOw if it be inquired why Moses received not this gift of wisdome seeing hee might best have knowne how to frame those things having seene the fashion of them in the mount it may bee thus answered that although it had been no hard thing with God to have given Moses wisdome to do such things yet for these reasons the Lord saw it was not fit 1. Because Moses was to oversee and direct everie mans worke and to approve and allow of it being done and therefore it was not meet that he should have been a labourer with them himselfe 2. And beside Moses was to attend the publike government to speake unto the people and to judge their causes therefore he could not being letted by publike affaires have been spared for those works And as it pleased God to direct his father in law to give him counsell to appoint under-officers and governours and not to undertake the whole burthen of government himselfe so it was requisite that the finishing of this worke should be transmitted over to other and the chiefe direction and oversight only to belong to Moses Tostat. qu. 8. QUEST IX Of the garments of ministration what they were Vers. 10. ALso the garments for Ministration and the holy garments for Aaron the Priest and the garments for his sonnes c. 1. Some do understand by the garments of Ministration the holy garments for Aaron as Tostatus following therein the Latine Translater and the Septuagint who reade only the holy garments for the Ministerie of Aaron c. Whereas there are three distinct garments spoken of bigdâ—e haserad garments of Ministration and bigdee hakedesh holy garments for Aaron 2. Oleaster understandeth vestes inferiores seu communes
the inferiour or common Priests garments which remained exutic pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â— Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called â—hel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi 〈◊〉 esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrâ—n Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of 〈…〉 omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâ—â—â—ed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissâ—rum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
of the name Eheie and whether Plato and other Philosophers received any light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in
else the miracle is in that out of the which a thing is made or brought forth as to make a thing of nothing to give fight unto a man that is borne blind and such like and this is the next degree of miracles 3. Or the miracle is seene in the manner as a Physitian may heale a man but not of a sudden or without mâ—dicine so the spirits may bring forth Serpents or other vermine out of wood but not immediatly Now the wonders wrought by Magicians are not properly of any of these sorts of miracles but they are either cousening and counterfeit trickes or procured by naturall meanes Ex Pererio QUEST XX. Of the difference betweene true miracles and false FOr the second true miracles differ from false these five wayes 1. In respect of the power whereby they are wrought for true miracles are wrought by the power of God in whose name the Prophets and Apostles and other servants of God did shew forth signes but Magicians doe bring forth their wonders either by the force of naturall things or by the helpe of Satan 2. They differ in the qualitie of their persons that are the agents and ministers for they which worke in Gods name are holy and vertuous men and if any of them doe sometime effect any miraculous thing they doe it for the confirming of the faith or to some other good end but Magicians and Sorcerers are most wicked and impure men 3. The third difference is in the worke it selfe for the signes and wonders of Magicians are either counterfeit or unprofitable but true miracles are done in truth and upon great necessity and utility 4. They differ in the manner of working for true miracles are done by lawfull holy and godly meanes as by fasting prayer invocation of the name of God but Magicians worke by inchantment by words and signes and other superstitious rites 5. The end also is divers for Sorcerers worke wonders either for their profit and honour to make the people seeke unto them as Simon Magus did in Samaria Acts 8. or to confirme the people in errour and superstition but the end of true miracles is to seeke the glory of God the edifying of his Church and the propagation of the faith Ex Perer. 6. Hereunto may be added the sentence and judgement of Augustine Aliter miracula faciunt magi aliter boni Christiani aliter mali Christiani Magi per privatos quosdam contractus boni Christiani per publicam justitiam mali Christiani per signa publicae justitiae c. Magicians doe worke miracles one way good Christians another and evill Christians another Magicians by private contracts with the spirits good Christians by publike justice that is by the power and authority of God evill Christians by the signes of publike justice As divers that followed not Christ nor yet beleeved in him yet in the name of Christ wrought miracles as evill and disordered and discarded souldiers may use the ensignes and banner of the Captaine to terrifie their enemies QUEST XXI Whether the sorcerers brought forth true serpents IT followeth now to shew whether these serpents which the Magicians made were true serpents or only counterfeited for the time 1. Some thinke that it was a true and reall conversion of the Magicians rods into serpents and that it was done by the power of God and that Satan did craftily challenge unto himselfe Gods worke Simler but the text is against this conjecture they are said to doe the like by their enchantments vers 11. but the power of God giveth no place to enchantments 2. Others thinke that they were true serpents so converted by the power of Satan so August lib. 3. de Trinitat cap. 7. and in other places and Theodoret quaest 18. in Exod. Thom. Aquin. Lyranus Thostatus Burgens Cajetane of the same opinion seemeth Philo to be lib. de vita Moses their reasons are these 1. Because the Magicians are said to doe in like manner with their rods and in the same phrase their rods are said to be turned into serpents as Aarons rod is 2. And againe afterward the Sorcerers could not bring out lice as they had serpents and frogs before their impotencie was not in not shewing shapes or shewes but in not being able to bring forth the things themselves sic Cajetan and Moses serpents devoured their serpents they were therefore true serpents if they had beene otherwise it is like Moses would have discovered their counterfeit dealing sic Perer. Contra. 1. They did the like in outward shew and appearance and the same phrase is used of both because to the sight and view they were so changed and the Scripture useth to speake of things as they appeare not as they are as he that appeared unto the witch at Endor is called Samuel yet being the Devill in his likenesse and habit 1. Sam. 28. and Daniel saith the man Gabriel chap. 9. because hee appeared in the shape of a man 2. The Sorcerers were restrained in their counterfeit dealing that they should not be able any more to deceive by their phantasticall and imaginary shapes 3. Rupertus doth gather the contrary that the devouring of the Sorcerers serpents by Aarons serpent sheweth that they were but counterfeit devorari ergo devorare non poâ—nerunt because they could not devoure but were devoured 4. And in this sufficiently Moses discovereth their sleights in that his serpent devoureth theirs Now further against this opinion this speciall argument may be urged that God only hath power to change and convert one substance into another especially a dead thing into a living body a peece of wood into a serpent as it was decreed in the Avansicane Councell in this manner Quisquis credit aliquid posse fieri aut aliam creaturam in melius aut deterius mutari aut transformari in aliam speciem vel similitudinem nisi ab ipso creatore qui omnia fecit proculdubio infidelis est pagano deterior Whosoever beleeveth that any thing can be made or any creature to be changed into the better or worse or transformed into any shape or likenesse but by the creator which hath made all things is undoubtedly an infidell and worse than a Pagan To this argument divers answers are framed 1. Cajetane saith that the Devill might use some naturall meanes secretly by the which serpents might be made out of those rods and all the time while the Sorcerers were called together Satan made a way for that worke and prepared the matter Contra. There is no naturall meanes to make a rod a serpent immediatly and especially to bring forth serpents at once of perfect bignesse neither was there any such preparation of matter for they were rods in the Sorcerers hands not changed into any other preparative matter fit to engender serpents 2. Cajetane answereth againe that although the rod of it selfe was no fit matter for such a worke yet by the excellencie of the agent and worker which were the spirits it
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God