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 Heb. 9.22 The bloud of the sacrifices then was put upon
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
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
should finde evill willers in the world such as would curse and not blesse him so we learne that good men though they give no just occasion of offence shall not want their enemies Vatabl. As our Saviour Christ full of all goodnesse found many enemies in the world and few friends 4. Morall Observ. Many blessed for good mens sakes I Will blesse them that blesse thee c. We see that many are blessed for good mens sakes and Laban fared well for Iacob Egypt blessed for Iosephs sake Philo concludeth well Oremus igitur ut tanquam columna in domo c. vir justus permaneat ac calamitatum remedium Let us pray that as the pillar in the house a good man may continue to be a remedy against calamity 5. Morall Observ. The obedience and love of wives toward their husbands Vers. 5. ABraham tooke Sarai his wife c. Chrysostome noteth in Sarai her great obedience qua taut a facilitate cum viro peregrinaretur which so readily travelled and tooke paines to goe with her husband hom 32. in Genes Ambrose setteth forth her love qua contenta periclitari pudere potius quam virum salute which did chuse rather to hazard her chastity than her husband his life and safety And Saint Peter setteth forth Sarai an example of loving obedience to all wives 1 Pet. 3. 6. Morall Observ. God comforteth his children in their affliction Verse 7. THe Lord appeared to Abraham God leaveth not Abraham comfortlesse in the midst of his afflictions but he doth refresh him both by appearing to him and renewing his promises concerning Canaan so the Lord doth visit his children in mercy both by the secret inspiration of his spirit and by the inward revelation of the joyes to come as Saint Paul expresseth both Rom. 8. the first vers 15. We have received the spirit of adoption whereby we cry Abba father the second vers 18. I account that the afflictions of this life are not worthy the joy which shall be revealed 7. Morall Observ. Murther followeth unlawfull lust Vers. 12. THey will kill me c. Such is the force of unlawfull lust and desire that they will not spare to kill to fulfill their minde and pleasures as David did Vriah to enjoy his wife Ahab Naboth for his Vineyard Musculus 8. Morall Obser. Of flattering Courtiers Vers. 15. THe Princes of Pharao saw her and commended her We see the property of flattering Courtiers that seeke to please the Princes humour and to feed his fancie and devise how to serve his delight Calvin As the Wise man saith Of a prince that hearkneth to lies all his servants are wicked Pro. 29.12 so here as Pharao gave his minde to lust and concupiscence his servants were likewise addicted 9. Morall Observ. The great care the Lord hath over the righteous Vers. 17. THe Lord plagued Pharao We see what great care God hath of his children he for Abrahams sake punished the King as it is said in the Psalmes Hee rebuked Kings for their sakes so here we see verified that saying Psal. 34.30 Many are the tribulations of the righteous but the Lord delivereth them out of all Wherefore happy are they which trust in the Lord hee will never faile such 10. Morall Observ. God the revenger of wedlocke-breakers BEcause of Sarai Abrahams wife Thus it is evident that God is the revenger of all wedlocke-breakers for he will maintaine his owne ordinance Ambrose saith excellently Nemo alienum affectit â—â—rum c. let no man affect anothers bed nor be enticed thereunto inscitia vel stultitia mariti vel longiâ—e absentia by the ignorance simplicity or absence of the husband adest praesul conjugii Deus vicem absentis muriti tuetur observat excubias God the Patron of marriage is present he supplieth the roome of the husband being absent he keepeth watch c. so the Apostle also saith whoremongers and adulterers God will judge c. Heb. 13.4 CHAP. XIII 1. The Method and Contents THere are three parts of this Chapter 1. The blessing of God upon Abraham after his departure from Egypt vers 1. to vers 7. 2. The departure of Lot from Abraham with the cause thereof vers 7 to vers 12. 3. The renewing of Gods promise to Abraham after that Lot was departed vers 14. to the end In the first part these things are more particularly reheaâ—sed 1. Abrahams returne out of Egypt vers 1. 2. His wealth vers 2. 3. His thankfulnesse to God vers 3.4 4. The reward of thankfulnesse Lot is also made rich for Abrahams sake vers 5. They both in wealth so increased that the land was not sufficient for them 6. In the second is set forth 1. The dissention betweene Abraham and Lots servants vers 7. Abrahams reconciliation in friendly admonition vers 8. and oblation of choice to Lot vers 9. Le ts election of his place vers 10. his discession or departure vers 11. a description of the Countrey where Lot dwelt by the quality of the ground pleasant and fruitfull vers 10. of the people they were wicked vers 13. In the third part these things are contained 1. The place of Abrahams dwelling when Lot was departed v. 12. 2. The renewing of the promise both for the possession of that Country with the ratifying thereof Abraham is bid to lift up his eyes ver 14. walke through the Country and so as it were to take seisin thereof vers 17. as also concerning the multiplying of his seed vers 6. 3. Abrahams thankfulnesse in building an Altar unto God vers 18. 2. The divers readings or translations v. 1. Toward the desart S. south cat see before c. 12. v. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agge S. Hai. cat haguâ—i heb v. 8. Let there be no fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. contention or strife cat meribah strife v. 9. If thou wilt goe to the North I unto the South C. If thou wilt goe to the left hand I to the right cat v. 10. As Gods paradise S.H. as the garden of Gods cat ghan v. 11. Seger S.H. Sâ—ger C. Soar B. Zoaâ— G. Tzoar Tsâ—guar v. 12. In the land of the borders S. in the townes about Iardane H. in the Cities of the Plaine cat cichor a Plaine v. 13. The men of Sodome were wicked in their riches and very lewd in their bodies C. were evill and sinners against God caet v. 17. Thy seed for euer S. thy seed cat v. 18. Oake of Mambre S. Plaine of Mambre cat see cap. 12. v. 6. and qu. 9. The Theologicall explication of doubts QVEST. I. How and wherefore Abraham was rich Vers. 2. ABraham was very rich c. 1. Abraham became rich partly by the goods left him by his father partly by the gift of Pharao cap. 12.16 2. Thus Gods promise beganne to be performed chap. 12.2 I will blesse thee yea Lot also is blessed with riches for Abrahams sake as the Lord promised I will
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
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 why so
fruitfulnesse of corne wine oyle to the taste who knoweth not the pleasant savour of the fields in the spring of the corne in harvest and of a vineyard in the time of vintage Perer. 3. Gregorie by the smell of a field garnished with divers flowers understandeth the variety of gifts and the graces of Gods spirit in the Church Ambrose maketh Iacob this field replenished with divers vertues 4. Some thinke that these garments kept this savour which they had in paradise being supposed to be the same that Adam did weare but these are but Jewish fables they were either perfumed garments or Rebeckah might of purpose make them sweet or it is most like they savoured of the fresh springs and flowers it being now Spring time as Aben Ezra thinketh thorow the which Esau was accustomed to walke QUEST XIV The meaning of Isaacks blessing upon Iacob Vers. 28. GOd give thee of the dew of heaven 1. Isaack doth not only pray as Iosephus setteth it downe or wish well to his sonne as R. Levi but this speech is a certaine prophecie and declaration of the blessing which should fall upon Iacob and his posterity Luther Mercer 2. Here are foure blessings contained 1. Of abundance 2. Of victory 3. Of domesticall preeminence 4. Of outward prosperity Cursed be he that curseth c. Perer. 3. He maketh mention of the dew of heaven especially in regard of the drie and thirsty Countrey of Canaan where they have no raine but twice in the yeare in seed time in the moneth of October and in May which is called the latter raine and therefore the earth was chiefly moystened with dewes Perer. By his brethren and sonnes of his mother the posterity of Esau is understood which Isaack unwittingly pronounceth of Esau for Iacob whom he blesseth was yet unmaried 4. But this blessing was not fulfilled in Iacobs time who rather was subject to his brother Esau yet in his posterity to the which Iacobs faith looked it came to passe for the Idumeans were servants to the Israelites 5. This benediction is diversly allegorized Gregory by the dew of heaven understandeth the contemplative life by the fatnesse of the earth the active Theodoret the divinity and humanity of Christ Rupertus by the dew interpreteth the grace of Gods spirit by the fatnesse of the earth the opening of the heart QUEST XV. Of the cause of Isaacks feare Vers. 33. ISaack was stricken with a marvellous great feare 1. Not as the Hebrewes fable because hee saw Esau accursed for ever seeing hell wide open to receive him 2. Neither as Cajetane did it proceed of a strife in Isaacks minde betweene his love toward Esau and Gods will revealed concerning Iacob for Isaack is resolved the blessing shall stand 3. And it is more than to marvell as the Latine text addeth Vltra quam credi potest admirans Marvelling beyond measure 4. But Isaack feared and was troubled being as in a trance and ecstasie as the Septuagint and Augustine read wherein the will of God was revealed to him because he had beene so grossely deceived in not remembring how the Lord had chosen Iacob before Esau Calvin And this feare was as a stay and bridle to Isaack not to reverse the blessing pronounced Iun. QUEST XVI How Isaack saith Iacob came with subtilty Vers. 35. THy brother came with subtilty c. 1. We need neither with Tostatus to excuse Iacobs fraud and craft that herein he offended not at all 2. Nor with Lippomanus to justifie Iacobs deceit who maketh three kinds of fraud one eruditionis of instruction as was the thrusting of Iosephs cup into Benjamins sacke another noxiae deceptionis of hurtfull deceit as the Prophet of Bethel deceived the man of God 1 King 13. The third inspirationis divinae by divine inspiration as this of Iacobs was so he maketh foure kinds of simulation or dissembling una providentiae one of providence which Iosua used against Hâ—i altera doctrinae the other of doctrine as Christ made as though he would have gone further tertia calliditatis the third of deceit as the devill can transforme himselfe into an Angell of light quarta significationis the fourth of signification as this was of Iacob for as is shewed before Iacobs infirmity in this dissimulation though it pleased God to use the same to effect his purpose cannot be wholly defended 3. Nor yet will we strive about the word as Lyranus saith mirmah sometime signifieth prudence wisdome as the Chaldee translateth and in the civill law there is a title de dolo malâ— of evill craft whereby it may bee gathered that all deceit is not evill 4. Neither yet will wee aggravate Iacobs oversight with some who thinke that for this lie made to Isaack his sonnes lyed unto him concerning Ioseph which they note as a punishment 5. But we take the word as it properly signifieth for deceit and fraud though Isaack to please his sonne committeth some oversight in transferring the fault upon Iacob Iunius 6. And yet though there were a fraud and error personae errour of the person which is sufficient to disanull other civill contracts yet for as much as God ratified the blessing thus pronounced ignorantly by Isaack the sentence was to stand Perer. QUEST XVI Esau falsly chargeth Iacob Vers. 36. WAs he not justly called Iacob 1. Esau doth cavill at Iacobs name which was not given him in respect of any such supplanting but because he held Esau by the heele 2. Hee lyeth in saying he tooke away my birth-right for Esau sold it unto him and confirmed it with an oath Mercer 3. Neither did hee take away his blessing for having the birth-right the blessing did justly belong unto him for the birth-right and blessing could not be divided and separated Mercer Iun. QUEST XVII Why Isaack had but one blessing Vers. 38. HAst thou but one blessing 1. True it is that principall blessing which carried with it the spirituall promises in Christ was but one because Christ is one Esau by joyning himselfe to Iacob might have beâ—ne partaker of this blessing but apart by himselfe hee could not because without the Church there is no salvation Mercer 2. For this causâ— Ismael was excluded Abrahams house that the blessing might remaine in Isaack so Esau is excluded and Iacob made the heire of blessing But Iacob gave a blessing to all his children because they all belonged to the visible Church yet the more principall blessing was promised unto Iudah of whom the Messiah should come 3. Though there be no speciall mention of any such blessing given by Abraham to Isaack yet it is not like that Abraham was wanting therein and the manifest promises so often renewed concerning Isaack the ejection of Ismael and sending away of all the rest of Abrahams children might stand in stead thereof 4. Though the blessing of all parents specially such as feare God be effectuall toward their children yet the ancient Patriarks and Prophets that were the founders of the
of the time as they imagine as though marriage were a pollution either of time place or person 6. Places of exhortation and morall use 1. Morall To cleanse our selves when we come before God Vers. 14. HE changed his raiment and came to Pharaoh As Ioseph changed his outward raiment and put off his filthy clothes when he came into the Kings presence so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord Muscul. as the Preachet saith Take heed to thy foot when thou entrest into the house of God Eccles. 4.17 2. Morall Not to glory in our gifts but to referre all to the praise of God Vers. 16. WIthout me God shall answer Ioseph doth extenuate his owne gifts detracteth from himselfe and giveth the glory to God so wee should not rejoyce in any thing that is in us but acknowledge every good gift to be from God for as the Apostle saith Neither he that planteth nor he that watereth is any thing but God that giveth increase 1 Cor. 3.7 3. Morall Gods speciall care in providing for his Church Vers. 16. GOd shall answer for the wealth of Pharaoh Though God had great mercy upon Pharaoh and all Egypt in forewarning them of the great famine to come that they might aforehand make provision for it yet Gods speciall care and providence watched over his Church in Iacobs house that they might be preserved as Ioseph himselfe acknowledgeth God sent me before you to preserve your posterity in this land Gen. 45.7 4. Morall Wisdome not to be despised though cloathed in rags Vers. 15. I Have heard say of thee thou canst interpret c. Though the Butler before making mention of Ioseph for feare rather than of love lest by others it might have beene made knowne to Pharaoh how Ioseph had expounded his dreame in prison did in tearmes disgrace him saying he was a young man a childe in a manner an Hebrew who were an abomination to the Egyptians and a servant or bondslave vers 12. yet Pharaoh disdaineth not to take counsell of him we should not then despise wisedome though cloathed with rags not contemne the graces of Gods spirit in poore and base men to the world Mercer Muscul. Thus saith the Prophet There was found a poore and wise man and he delivered the City by his wisdome Eccles. 9.15 5. Morall Famine is unsatiable Vers. 10. THe leane kine did eat up the seven fat kine c. and it could not be knowne that they had eaten them When God sendeth the judgement of famine there is not onely an outward want but there is also a greedy appetite within that cannot be satisfied and that which is eaten is not seene in the body as these seven leane kine were never the fuller nor fatter though they had swallowed up the seven fat and well liking kine so the Prophet saith He shall snatch at the right hand and be hungry and eat at the left hand and not be satisfied Isay 9.20 This judgement God sendeth upon men for abusing of plentie and he which eateth and drinketh of wantonnesse more than sufficeth is justly punished with a greedie and doggish appetite that never can have enough 6. Morall Men of gifts must be called to publike office Vers. 38. CAn we finde such a man as this in whom is the spirit of God Pharaoh thinketh Ioseph a fit man for government because he was indued with the graces of the Spirit So none should bee called to place of rule and oversight in Church or Common-wealth but such as are thereunto fitted and furnished with convenient and sufficient gifts as Numb 11.17 those Elders which were chosen to beare part of the burden with Moses received also part of his spirit 7. Morall The Kings office to provide for the want of his people Vers. 55. THe people cried to Pharaoh and he said goe to Ioseph Although the people knew that the King had deputed Ioseph the chiefe officer for corne yet they make their complaint to the King It then belongeth to the King to provide for the necessities of the people and to see that his officers doe their duty so the woman in time of famine cried to the King Helpe my Lord O King 1 King 6.27 CHAP. XLII 1. The Method or Argument of the Chapter IN this chapter first is set downe the comming of Israels sonnes into Egypt wherefore they came to buy food vers 1 2. which of them came all but Benjamin and why left he should die by the way vers 4. Secondly the manner of their entertainment in Egypt is described from vers 7. to v. 26. 1. Ioseph dealeth roughly with them in charging them to be spies vers 7. to 16. then in detaining Simeon and binding him before their eies till such time as they brought Benjamin vers 20. to 24. other interlocutory speeches are inserted of the Patriarkes among themselves in confessing their sinne toward their brother vers 21. 2. Ioseph sheweth this kindnesse to his brethren in causing their money to bee put in their sacks mouth vers 25. Thirdly their returne home is expressed 1. What happened in the way as they went that in opening of their sacks they found their money 2. The report and narration to Iacob of their manner of handling and entertainement in Egypt 3. The refusall of Iacob to send his sonne Benjamin with them although Ruben earnestly perswaded him 2. The divers readings v. 1. Why are yeâ— negligent or sloathfull H.S.C. why gaze yee or looke ye one upon another B.G.T.P. heb v. 2. Buy us necessaries from thence H. buy us food S.G. corne B. buy us from thence T.C.P. heb v. 4. 36. Lest he take hurt by the way H. be sicke by the way S. die in the journey C.G. lest destruction befall him B. T. P. asâ—n destruction death v. 7. He considered what he should say unto them C. he made himselfe strange unto them caeâ—er v. 9. Ye are come to consider the passages of the land S. to see the weakenesse or nakednesse caeter v. 11. We are peaceable men and intend no evill H. we are peaceable and no spies S. we meane truly and are no spies B. G. we are true or honest men and no spies C.T.P. heb cun right true v. 16. By the health of Pharaoh H.S. by the life of Pharaoh C.B. G. so may Pharaoh live T. P. heb Yee shall be carried away S. ye shall be in bonds caet v. 19. Carry the corne which ye have bought for your houses H. carrie the corne which ye have bought S. carrie the corne which faileth in your houses C. carry corne for the famine of your houses G. to put away the famine of your houses B. P. carry corne the famine whereof is in your houses T. carry corne of the famine of your houses· heb v. 25. To fill their sacks with corne H.B.G. to fill their vessels or instruments with corne C. T.P. calah a vessell v. 30. Put us
cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt and
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
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 vers
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
could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and the kingdome of
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
that in resâ—ect of the knowledge which we shall have in the life to come we see now but darkly and as in a cloud And to this purpose he alleageth that saying of the Apostle Now we see thorow a glasse darkly but then shall we see face to face now I know in part but then shall I know even as I am knowne 1 Cor. 13.12 Lyranus annotation therefore being so evidently grounded upon the Apostles direct words they had small reason thus to carpe at him QUEST XXXIV Of the blowing of the trumpet at the giving of the law what it signifieth ANd the sound of the trumpet exceeding loud 1. There was not there any such materiall trumpet as the Jewes imagine that it was an horne made of the Rammes hornes which was sacrificed in stead of Izbak Lyran. But such a sound was made by the ministry of Angels as if it had beene the blowing of a trumpet Tostat. for as S. Stephen sheweth they received the law by ordinance of Angels Act. 7.53 The Angels attended upon the Lord as Ministers when the law was given Simler 2. This sounding of the trumpet was a signe of the presence of God tanquam imperatore praesente as if a great Emperour were comming before whom they use to blow trumpets Chrysost. 3. Sonitus â—â—ba significat gravitatem praeceptorum c. The sound of the trumpet betokened the heavinesse of the commandements quibus indicebatur bellum homini contra seipsum by the which warre is proclaimed to man against himselfe Thomas 4. As the sounding of this trumpet made a terrible and fearefull noise Sic lex tumultum excitat in conscientia peccatorum So the law raiseth a tumult in the conscience of sinners Lippoman Tales terrores in conscientia peccatoris lex Dei operatur Such terrors the law of God stirreth in the conscience of the sinner Osiand 5. Hereby also was prefigured the office of the Levites that sounded afterward with silver trumpets which also was a figure of the silver sound which the living trumpets of the Prophets and Apostles should give in gathering together the faithfull by the preaching of the Gospell as Isaias was bidden to lift up his voyce like a trumpet Isai. 58.1 Simler Herein also is set forth the forme of Christs comming to judgement when the trump shall blow and summon all both the living and dead to give account how they have kept this law which was first given with the sound of a trumpet of the blowing of this last dolefull and dreadfull trumpet speaketh the Apostle 1 Cor. 15.52 1 Thess. 4.16 6. Oleaster thinketh that the sounding of this trumpet was a signe of the departing of the Lord from the mount and of the libertie of the people to come up but it shewed the contrary that God was then come downe upon the mount and therefore Moses bringeth the people out of their tents to meet God in the next verse Hereof see more before quest 26. QUEST XXXV Of the different manner of the delivering the law and the Gospell Vers. 16. ANd all the people that was in the campe was afraid 1. By this terrible apparition which wrought in the people such terror and feare the nature of the law is expressed which as it was delivered with feare and trembling so it worketh terror in the conscience for divine apparitions are made agreeable to the thing for the which they are shewed so the Angels appeared to Abraham in humane shape because they came to tell Abraham that he should have a sonne When the Israelites were in the fierie fornace of affliction in Egypt the Lord appeared in a flame of fire in a bush When Ioshua was to warre against the Cananites an Angell appeared with a naked sword so because a law here is given which should reveale sinne and the wrath of God against the transgressors thereof it is delivered with feare and terror Ferus 2. Herein then appeareth a manifest difference betweene the Law and the Gospell 1. In the Law-giver then the Lord appeared in fire and smoake and terrible manner but Christ came lowly and meeke to preach the Gospell 2. In the place the Law was delivered in Sinai a place of servitude the Gospel began to be preached in Jerusalem which was a figure of the new Jerusalem which is above which is free Galath 4.26 3. In the Law it selfe which is a killing letter threatning curses and damnation to all the disobedient but spirit and life is given by the faith of the Gospell of Christ. 4. In the people which received it they were then rude and ignorant as children under tutors and governours they could not see the brightnesse of Moses face but under a vaile we now under the Gospell are as the heire which is come to age and now the vaile is removed and we see the glory of the Lord with open face Simler 5. Augustine therefore well saith Brevis differentia legis Evangelii timor amor There is a short difference of the Law and Gospell feare and love for Christ did teach the Gospell in great tranquillitie Incepit sedens dulciter tradere documenta legis novae He began being set to deliver sweetly the precepts of the new law Tostat. saying Blessed are the poore in spirit c. blessed are the meeke Ita lex vetus data est cum terroribus So the old law was given with terrors Lyranus 6. Yet we are not so to conceive as though the Gospell were altogether void of feare or the Law of comfort Hic timor Evangelio quoque fuit communis This feare was also common to the Gospell as the Apostle sheweth Whose voyce then shooke the earth and now hath declared saying Yet once more will I shake not the earth onely but also heaven Heb. 12.26 Calvin And againe If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Heb. 2.2 Neither was the law altogether void of comfort for in that the people are not fraied away by these fearefull signes but are brought by Moses to meet the Lord it sheweth Foedus Dei tam amabile fuisse quam metuendum That the covenant of God was as amiable as it was terrible and fearefull Calvin But here is the difference The law of it selfe and properly wrought feare and terror and the Gospell peace but accidentally also there was comfort in the law as it was a School-master to bring us to Christ and terror in the Gospell to them which contemned and refused it 7. Some thinke that in this generall and great feare of the whole campe yet that Moses feared not and was therein a type and figure of such as are perfect Pellican But the Apostle sheweth the contrary that even Moses also trembled and quaked Heb. 12.21 But yet Moses was not afraid as the people were Timuit Moses sed non timore servili ut populus c. Moses feared but
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 offend against this precept Qui Christi
Judges and pervert their words then it is not safe to receive any gift in that kinde which is given for the furtherance of ones cause No it is not lawfull for a Judge to take a gift to give right judgement Nam de vendâ—tione justi judicii veniretur ad venditionem nequissimi Lest from selling of just judgement they should fall to sell unjust judgement Tostat. And as it is unlawfull to sell justice so it is also to buy as S. Paul might have beene delivered for a reward Act. 24.25 but he chose rather to answer at Rome And in the ancient Church they were noted which did give money for their liberty that they might not be compelled to be present at the Gentiles idolatrous sacrifices Simler 4. So then howsoever the Canon law and the practice of the Church of Rome doth tolerate small gifts yet it is the safest way not to accept of any at all And herein the ancient Romane lawes are to be preferred which as is extant in their 12. Tabulae capite puniendum Iudicem c. did decree that Judge to be punished with death which tooke money to give sentence in a cause Dioclesian also made a Law that a sentence pronounced by a corrupt Judge ipso jure infirmam esse by the Law should be void and to be suspended by appeale Lystat being asked why he received not gifts of the Messerians answered Quia in lege justitiae peccatur Hee should have offended against the Lawes of justice Innocentius also hath a good saying speaking of corrupt Judges Vos non attenditis merita causarum sed personarum non jura sed munera non quod ratio dictet sed quod voluntas affectet non quod licâ—at sed quod lubeat c. pauperum causam cum mora negligitis divitum causam cum instantia promovetis c. You doe not consider the merit of the cause but of the persons not right but gifts not what reason enditeth but what will affecteth not what is lawfull but what you list c. the cause of the poore you neglect by delaying the cause of the rich you are diligent in promoting therefore Tostatus here resolveth and concludeth well that howsoever the Canons doe tolerate the receiving of small gifts yet it is better Si volunt effugere conscientiae scrupulum ut nihil omnino accipiant If they will avoid the scruple of conscience that they take nothing at all 5. A gift then is of great force it prevaileth much as the Wise-man saith in the Proverbs chap. 17.8 A reward is as a stone pleasant in the eyes of them that have it it prospereth whither soever it turneth As a precious stone shineth every way so a gift is available to any purpose Gifts doe much hurt in private matters as Amphiarans wife being corrupted with a precious jewell betrayed him and Procris chastity was overcome with a gift but in publike affaires gifts doe much more hurt as well in civill as Philip King of Macedonia non tam armis quam auro expugnavit libertatem Graecia did not so much by force and armour as by gifts and treasure overthrow the liberty of Greece As also in Ecclesiasticall matters where simonie doth as much hurt as bribery in the Common-wealth for they which by corrupt meanes attaine to the great preferments of the Church must needs also corruptly administer the same Aâ— the Prophet Ezechiel noteth the false Prophets which for handfuls of barley and peeces of bread did prophesie false things chap. 13.18 Simler Therefore seeing the Spirit of God hath set it downe that gifts and bribery doe corrupt and blinde Nimia eorum est impudentia c. They are very impudent and shamelesse that will make their boast notwithstanding that though they receive gifts they can give right judgement Gallas QUEST XVII Why strangers are not to be oppressed in judgement Vers. 9. THou shalt not oppresse a stranger 1. Some thinke that this is a repetition of the former Law chap. 22.21 Thou shalt not doe injury to a stranger that it may appeare quanta cura domino sint peregrini c. how carefull God is of strangers Lippom. And because the Israelites were given to be inhumane and hard toward strangers as the Jewes are to this day that contemne all people beside themselves the Lord saw it necessary often to inculcate this precept Simler But rather I thinke with Cajetane and Gallasius that this is a new Law Illud communiter hoc specialitèr datur judicibus testibus accusatoribus That was given in generall this in particular to Judges witnesses accusers 2. And to this end God so provided in his wisdome that the Israelites and their fathers should be strangers and sojourners in other countries as in Canaan and Egypt ut captivitatis peregrinationis miseriam discerent to learne by experience what the misery of captives and strangers was that they might the better know how to have pity on the like Nemo libentius hospitem sine tecto suo introducit hospitio c. No man more willingly receiveth him into his house that wanteth lodging than he that was sometime without lodging himselfe no man sooner feedeth the hungry and giveth the thirsty drinke than he that felt hunger and thirst himselfe c. August 3. And whereas it is added You know the heart of a stranger the meaning is how full of care and griefe they are that you need not afflict them more Simler that they are destitute of friends and had need to be so much the more pitied Tostat. and seeing strangers are no inhabitants but such as passe thorow the country they should not be stayed nor hindred ut iter suum posset exequi that they may finish their journey Lyran. You know also by your selves their hearts how ready they are to call unto God for helpe against their oppressors as you did in Egypt Simler QUEST XVIII Of the divers festivals of the Hebrewes Vers. 10. SIx yeeres thou shalt sow thy land c. The Hebrewes had divers kindes of festivall dayes which all tended to the honour of God Now impendimus honorem Deo c. wee doe give honour unto God either for an eternall benefit and so they had juge sacrificium every dayes sacrifice or for some temporall which is either generall as of our creation in remembrance whereof they kept the seventh day holy or of our preservation ideo erat festum Neomemae therefore they kept the feast of the new Moone every moneth or speciall as of some speciall benefit and deliverance in remembrance whereof they had their festivals of weekes as Pentecost of moneths as the seventh moneth of yeeres as the seventh yeere and the seventh seventh yeere which was the Jubile Thomas QUEST XIX Why the land was to rest the seventh yeere Vers. 11. BVt the seventh yeere thou shalt let it rest c. 1. The land is said to rest in two respects First in a metaphoricall sense as we are
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
quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed not to have done if he might have knowne Gods will
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